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	zeal_n	zealous_a	191	3	9.6018	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30634	Organum vetus & novum, or, A discourse of reason and truth wherein the natural logick common to mankinde is briefly and plainly described / by Richard Burthogge ... in a letter to the most Honourable Andrew Trevill, Esq. ...	Burthogge, Richard, 1638?-ca. 1700.	1678 (1678)	Wing B6154; ESTC R1776	23,933	80

Imprimatur November 23 1677. Guil. Jane R. P. D. Hen. Episc. Lond. à sacris domest Organum Vetus Novum OR A DISCOURSE OF REASON AND TRUTH WHERE IN The Natural Logick common to Mankinde is briefly and plainly described By RICHARD BURTHOGGE M. D. In a Letter to the most Honoured Andrew Trevill Esq. of Èthe in the County of Cornwal Marc. Ant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for Sam. Crouch at the Princes Arms a Corner-shop of Popes-head ally in Cornhil 1678. FOR The most Honoured ANDREW TREVILL Esq AT E the in the County of Cornwall SIR THat of making many Books is no End was truly said by the wisest man that ever was Not in this sense only that multitudes of Books begetting in the mindes of those that read them infinite Distractions deprive them of the Benefits they might receive from fewer but in another that there is a Prolifickness in Books that one produces another and this a third and so on without End and consequently that the labour men are at in making them is not onely Useless but Endless You will have reason to believe this second Sense to be as just and true as the first when you consider that I who lately wrote an Apology for the Deity am obliged by the Reflexions made upon it now to write Another to defend it and no question but the Latter may be as obnoxious to Unjust Exceptions as the Former So that if Occasion given be also taken there will never be an End of writing but by what gives End to the Writer However having received an Invitation to adde something to the former Essay I am at last resolved both in justice to my self and to my Book to comply with it and to enter into thoughts of the Causes that not irrationally may be presumed to have had an Influence on the Objectors and into most of the Objections and then to offer to them by way of Obviation such Considerations as it may be will not prove unuseful to Rectifie Mistakes in other Matters as well as in this And the main Causes I intend to touch on not to mention Envy c. are Three Proud Ignorance Ignorant Zeal and Impertinent Reasoning 1. Proud Ignorance consists in a mans presumption of his own Omniscience for the Sciolist is ever most conceited so that he presently and peremptorily condemneth that for Errour which himself hath never learnt for Truth as if there were no growth in Knowledge or that any Humane Understanding were adequate to Verity Whereas Capacities of the largest size are yet but narrow and they that know most do but the better know how little it is they know and how much they are to seek The most the Wisest know is that their own and others Ignorance is the surest Object of Knowledge True Knowledge is not conceited it is humble and aspireth after more If any man think that he knoweth any thing he knoweth nothing yet as he ought to know 2. Ignorant Zeal a cause of very general influence into many Mistakes not onely in matters of Religion but also in points of Philosophy what is it but a Horse of high metal without eyes Indeed nothing is more commendable in Religion or administers a better Argument of Sincerity in its Professors than fervency of Zeal but then it must be Zeal according to Knowledge and managed with discretion or else it is but Rage and Fury not Zeal Zeal regulated by the Holy Scriptures that is Zeal according to Knowledge and governed with Wisdom is Fire from the Altar but then Irregular Zeal Zeal without Knowledge Zeal without Wisdom is Wild-fire which as the corruption of the best is worst hath nothing more pernicious than it self to Church or State Zeal without Knowledge may be stiled Blinde Zeal and is that when men are passionately concerned for or against an Opinion and Practice from a strong but groundless and unwarranted perswasion that what they do and what they are for is highly to the honour and glory of God and what they oppose is against it as if they knew abstractly of themselves and by their own discoursings what is for God's Glory or what is otherwise further than it hath pleased God himself in his Word to reveal it That onely is for God's Glory which is grounded on God's Word The Word of God is able to make the Man of God perfect The Corinthians had a Zeal for God but not according to Knowledge and so had the Jews who persecuted and murther'd the Christians but thought they did God good service What manner of men they were who among them call'd themselves the Zealous Josephus hath left on Record Yes the Disciples of Christ in Zeal too they would have Fire from Heaven and cite an Example but our meek and blessed Saviour tells them they knew not the Spirit they were of They took it to be a Spirit of Zeal but He knew it to be a Spirit of Passion A persecuting furious Spirit is none of Christ's it is Antichrist's The Wrath of man worketh not the Righteousness of God Zeal without Wisdom may be call'd Imprudent Zeal and is Zeal unseasonably and unsitly shewn in circumstances of time place and persons that will not bear it as when men shall take their Pearls their Reprehensions Counsels Instructions or whatever other instances a Zeal is shewn in and cast them before the Swine and that though they have a Prospect themselves or an Advertisement from others of the probable ill success both that the Pearls shall betrodden under foot and they themselves be rented This is not to employ and use Zeal but to lose it There is a time for every Purpose and every thing is beautiful onely in that time Pearls so cast are cast away 3. Impertinent Reasoning the third Cause I mention'd and a Cause of all others of most general influence into Errours and Mistakes I call not onely that which of the Logicians is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passing and arguing from one thing to another when yet there 's no Agreement no Connexion between them but that also which is bottomed on single Mediums and runs on in a long but simple line and train of Consequences from thing to thing or else is founded but on second Notions and inlaid with them which way of Reasoning must be shewed to be Impertinent and that by shewing a better pertinent one Thus Sir I am arriv'd to what I principally design'd and I crave your pardon if for my Readers satisfaction as well as for mine own I now enlarge and take the boldness to let him understand my apprehensions of Reason both as to its nature and the interest it hath in Religion and how I think it must be circumstanced and condition'd to assure us of Truth By which Performance if I gain no more I shall this that as well the persons that approve my former Essay as those that cavil it will know the Rule