Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	receive_v	6,371	5	5.4895	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77976	The eighth book of Mr Jeremiah Burroughs. Being a treatise of the evil of evils, or the exceeding sinfulness of sin. Wherein is shewed, 1 There is more evil in the least sin, than there is in the greatest affliction. 2 Sin is most opposite to God. 3 Sin is most opposite to mans good. 4 Sin is opposite to all good in general. 5 Sin is the poyson, or evil of all other evils. 6 Sin hath a kind of infiniteness in it. 7 Sin makes a man conformable to the Devil. All these several heads are branched out into very many particulars. / Published by Thomas Goodwyn, William Bridge, Sydrach Sympson, William Adderly, [double brace] William Greenhil, Philip Nye, John Yates.	Burroughs, Jeremiah, 1599-1646.; Goodwin, Thomas, 1600-1680.	1654 (1654)	Wing B6063; Thomason E819_1; ESTC R207405	254,421	485

come to know what trouble of conscience for sin is and what the power and authority of the word is and how then doth the soul prise the word no man or woman ever comes to prise the word tell they have felt the pow●er of the word troubling their conscience then they come to prise the word You have a famous place for this Job 33. 16. Then he opens the ears of man and seals their instruction That is God coming upon men in times of affliction opens their ears and seals their instructions that is makes the word come with power and authority As a thing sealed comes with more authority than a blank or a writing not sealed Sealed that is when the word comes with power That I may with-draw man from his purpose and hide pride from man That is Having Sealed instruction ●he humbles the heart First he causeth the word to come with power and then he humbles the heart He keepeth back his soul from the pit and his life from perishing he is chastened also with paine upon his bed and the multitude of his bones with strong pains and so forth And in vers 23. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness Then he is gracious unto him and saith Deliver him from going down unto the pit That is when God comes to ●eal Instruction and to humble the heart ●and to cause pains to be upon the man and so make them sensible of their sin then let a messenger an Interpreter be found one of a thousand such a one doth account a Messenger and Interpreter that shal be able to declare the way of Righteousness and shew him a ransom how to be delivered from sin he accounts him a man of a thousand Oh he is a man of a thousand wheras if he should come thus before ●he were no body and the Word nothing a meer silly business but now he is a man of a thousand Oh such a Messenger let such a one come and welcome And therefore you shall have many men slight a consciencious Minister in their health and prise those that preach slightly but in their sickness when conscience is open they will not send to a slight vain Minister that preach and never touch conscience but they will have those that have preached most to Conscience they shall be most prised by them upon their sick and death beds when Conscience is awake such a one will be one of a thousand then This is the Sixt. Seventhly and lastly and indeed one of the Principallest and I desire all those that have had slight thoughts of trouble of conscience for sin to attend to it it is this Those slight thoughts of thine about trouble of conscience for sin they are a high degree of blasphemy against the Holy Ghost If I make this plain that they be guilty of a high degree of Blasphemie against the Holy Ghost this should ●…we the hearts of men and women and make them take heed● what they do in giving way to these vain thoughts about trouble of Conscience yea such a degree I will not say it reacheth the highest degree of blasphemie yet I shall make it out to you that they come neer it It is a high degree of blasphemie against the Holy Ghost it appeareth thus Because trouble of Conscience for sin it is an especial work of the Spirit of God upon the Soul of a man or woman wheresoever it is such a work of the Spirit of God as from thence the Spirit of God the Holy Ghost hath the denomination so as he is called the Spirit of Bondage no God hath no denomination from any light and slight work there must be some especial and great work of God in which God doth much glorie that he hath a denomination from it now Rom. 8. 15. the Spirit of God hath this denomination it is called the Spirit of Bondage For you have not received the Spirit of Bondage again to fear but you have received the Spirit of Adoption crying Abba Father Ye have not received the Spirit of Bondage again to fear as if the Holy Ghost should say there was a time when you had the Spirit of Bondage and what was this Spirit of Bondage It was no other but the Spirit of God discovering unto and setting upon the heart of a man or woman that bondage that they be in under the Law and corrupttion and Satan This is the Spirit of Bondage when Gods Spirit shall come to enlighten a man and convince the Conscience and so lay this upon the conscience of any man or woman thou art by reason of sin a bond-slave to the Devil under bondage of all the Curses of the Law by reason of sin yea a bond-slave to thy Lusts this the Spirit discovering and making the Soul sensible of this bondage is that which causeth this denomination to the Spirit of God to be called the Spirit of Bondage Now for thee to attribute that to foolish melancholly conceits that is one of the especial works of the HOLY GHOST in the SOUL and is the Spirit of Bondage Is not this Blasphemie against God This is Gods work and it is a work of Gods glory for all the works of God be his glory and that which the Spirit of God glories in as that work proper to him thou saiest it is but folly and melancholly conceits and the like is not this blasphemie and reproach to the Spirit God Certainly it is no other but reproach and blasphemy against the Holy Ghost in attributing the trouble of conscience to these conceits 2 Nay further It is a great degree towards the unpardonable sin if ye do it out of malice and knowledg by it you come to the unpardonable sin Take for that this one place of Scripture Mark 3. compare the 22. verse with the 24. 30. Verse 22. when Christ cast out Devils the Text saith of the Scribs and Pharisees that came from Jerusalem that they said he hath Belzebub and by the Prince of the Devils casts he out Devils they attributed the work of Christs casting out Devils to the power of the Devil he casts out Devils by the Devil But now it was by the Finger of God well Christ calls them to him and said How can Satan cast out Satan There he convinceth them Satan could not cast out Satan and told them it was by the Spirit of God they were cast out Mark how he goeth on in the 28. verse Verily I say unto you all sins shall be forgiven unto the sons of men and Blasphemies wherewith soever they shall blaspheme But he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of Eternal Damnation Because they said he hath an unclean Spirit Christ tells them other blasphemies shall be forgiven but the blasphemies against the Spirit of God shall never be forgiven Why doth Christ speak of this how comes it in Mark the

which otherwise could not be No other Creature hath to do with infiniteness nor can have to do with it but men and Angels and upon that ground because God hath made them of such a nature so large that their Faculties should be of so large a nature Now hence it is that man being capable of the enjoyment of God in such a glorious manner We have these Expressions in Scripture He that is joyned to the Lord is one Spirit 1 Cor. 6. 17. Made one Spirit with God A most strange expression that the soul of a poor Creature should be made one Spirit with God and yet so it is And so John 17. 21. we have two or three notable expressions That they may be all one as thou Father art in me and I in thee and that they may be one in us Christ prayes that the Saints may be one in him and in the Father as the Father is in him and he in the Father so they may be one with them And Vers 22. And the glory which thou gavest me I have given them that they may be one even as we are one Christ hath given the Saints the same glory God the Father gave him And to what end what was the effect of that glory Christ gave to the Saints It was that they may be one with the Father and one with the Son So that you see mankind is capable of a wonderful neer Union with God Oh consider this to raise your spirits You that look after such low things and think there is no higher good than to eat and drink and to have your pleasures in the Flesh know that the meanest and poorest in the Congregation are capable to receive that glory God gave his Son Christ that you may be one with God the Father and the Son as God the Father and the Son are one not every way but know there is a likeness Christ himself hath exprest it Therefore you that have your hearts so low that mind nothing but these things below know that you have more noble things to mind if your hearts consider it But here is the evil of Sin Sin breaks the union between God and the soul it separates between God and the Soul it keeps off God that infinite eternal glorious fountain of all good it keeps him off from you it makes you lose God and all the good in God By Sin you depart from God which is the Curse of the Damned at the day of Judgment Depart from me you Cursed you here for the present in every sin do begin to have that dreadful Sentence executed on you Depart from me ye Cursed You do it your selves while you live in sinful waies there is a real actual departing from God and executing of that dreadful Sentence Depart you Cursed You think there is little evil in sin but if you knew that God is an infinite Good and then knew the Union you are capable of with God and then see sin break this Union this would make you see sin the greatest evil in the world CHAP. XXXIII Tenthly Sin is more against mans good than Affliction for that it stirs up all in God to come against a sinner in way of Enmity TEnthly The Evil of sin as against our good consists in this It stirs up all in God to come in way of Enmity against a sinner and this is another manner of business than to suffer affliction A most dreadful place of Scripture we have for this Levit. 26. verse 24. 28. If you walk contrary to me I will walk contrary unto you What is that All my glorious Attributes shall work against you as if God should say Is there any thing in me can make you miserable you have it if all my Power or Wisdom can bring evil upon you you shall have it I will walk contrary in all the working of my Attributes and waies of my Providence And a most dreadful place we have Psalm 34. 16. there God saith The face of the Lord is against them that do evil Mark the face of the Lord What is Gods face The manifestation of himself and his glorious Attributes the face of the Lord is against them that do evil Oh that thou wouldest consider this thou that dost evil whose conscience cannot but tell thee thou dost evil know the face of God is against thee and is this nothing to have the face of God against thee The face of God is terrible in the world when he meets with a sinner one sight of the face of God against a soul cannot but overwhelm the soul and sinke it down to the bottomless Gulf of eternal despair if God hold him not by his mighty hand there is so much terror in it and yet the Scripture saith the face of God is against them that do evil Another Text very remarkable we have in the 2 Sam. 22. 27. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward or unsavory But it may be translated With the perverse thou wilt wrastle so that those that be froward and perverse and will walk on in a sinful way God wrastles it out with them God puts forth his Power to wrastle and certainly if God wrastle with thee he will lay thee upon thy back It is a dreadful thing that God should use such a speech that he will wrastle with man for all men in sin as I shewed before they wrastle with God as if they would have the day God will have his will and thou shalt have the fall thou wrastlest and God wrastle you know Wrastlers put forth all their strength against one another and know God puts forth all his strength against every sinner And that I may bring it more full to your sences consider this From whence hath any Creature power to bring evil upon thee or to torment thee Surely it hath somwhat of God in it as thus Fire hath power to torment the Bodie and it is only one spark of God let out through the power of that Creature otherwise it had no power And again another Creature Swords and Weapons they have power to gash and wound the Body whence have these Instruments their power it is but some drop of Gods power through these Instruments So one Disease hath power to torment one way and another another way whence hath any Disease power to torment only there is some little of Gods power let out through that Disease Now if all Creatures tormenting hath only power through Gods letting out his power then what a dreadful thing will it be when Gods Power shal be infinitely let out against the Creature so that take all Creatures in their several powers to torment and put them all together one Creature in one kind and another in another and put them all together this would be great torture Now all the Power of God is the several powers of all the Creatures put together in one and infinitely more