Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	opinion_n	zeal_n	zealous_a	39	3	8.9167	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26883	Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,; Catholick theologie	Baxter, Richard, 1615-1691.	1675 (1675)	Wing B1209; ESTC R14583	1,054,813	754

understood for it is the fool that rageth and is confident Prov. 14. 16. I should think I had not a greater work than to build twenty such Cities as London or to conquer all the Turks dominions if I could but perswade all that seem Religious to bridle their Tongues lest their Religion be in vain and instead of rash and busie talking of things that they understand not and of rash judging and reviling men wiser than themselves but to SUSPEND their JUDGEMENTS and stay till they have taken time to hear read or consider what is necessary to the true understanding of the case and not to shame themselves and abuse their brethren and God himself and wrong and corrupt the hearers minds by railing at that to day which if they study hard and grow wiser they will afterwards believe themselves 2. And I would not have you think it good or lawful to bely a Papist and say that he holdeth what he doth not nor to pretend that they differ in the sense and matter when the difference is but in the words and then to think that all your injustice and false-dealing is excuseable if you do but say that some Godly Divines or Religious people said so before you and you can prove out of their writings that you are not the first that did the wrong Nor would I have you charge the unmeet or unsound expressions of every ignorant railing Papist on all that are called Papists no nor on all their Church And therefore I would have you well read and understand their writings before you venture too far in your accusations You would not be otherwise dealt with your self nor have the Protestant Religion or the Non-conformists charged with every unseasoned or unwarrantable sentence of the many weak Writers that have self-esteem enough to obtrude their sentiments upon the world The Papists have too many errours and too great you need not feign them to be more or greater than they are 3. And I would perswade you not to take all that live under the Roman power and are called Papists to be of the same mind or rank nor to damn any more than you are sure Christ will damn but to consider what the Judicious Dr. Field undertaketh and B. Morton in his Apologie hath performed even to prove that there are no considerable doctrines which constitute the Protestant Religion as different from Popery which were not before Luthers Reformation defended by the greatest Doctors in the Church of Rome though the defenders of them were discountenanced and born down by the Papal faction by power and violence 4. And I would perswade you to believe that the name of Antichrist will not warrant you to lay by that Love and meekness and Justice which is due to mankind yea and which heathens used to each other and which you would have all men use to you The servant of the Lord must not strive but be gentle to all men apt to teach patient or forbearing in meekness instructing opposers 2 Tim. 2. 24 25. and if it be possible as much as in you lyeth you must live peaceably with all men Rom. 12. 18. and therefore follow peace with all Heb. 10. 14. At least make Conscience of rash calumniating and slandering the worst 5. And as to the texts that you referr to I wish you better to study them and you will find that they were not spoken of the Papists then but of the Hereticks or Sectaries of that age It was the Nicolaitans and such others that are likened to Jezebel as the text sheweth you And it was such as they called Carpocratians and Gnosticks that denyed or subverted the faith which Christians were earnestly to contend for And we would have you zealously defend Christianity without Lukewarmness but not to abuse the world so much as to ●eign all your dreams or opinions to be Christianity or the faith And so I still say that though Popery must be faithfully rejected yet your over-doing and mistaking way of opposition to it endangereth the peoples souls by tempting them into factious wrath and unrighteous calumny and destroying that Love and common justice which is due to Papists themselves and much more to those Protestants whom you ignorantly calumniate 7. Yea I add that hereby you make false glasses for the people to see their own faces in and cheat poor souls with a carnal sort of Religion and zeal as if it were that which is true and saving Men are loth to know that they are indeed unholy and therefore will be pretending to some kind of Religion to cherish their presumption for want of ●ounder comfort And O how many thousands are there that think that they are Godly persons because they can rise up in the dark with confident reproach against this or that opinion or practice as coming too near to Popery O that they hated all that cometh too near to a fleshly worldly mind and life or to selfishness and pride and overvaluing an ignorant understanding It 's pittiful to hear how many learned Preachers in Germany among the Lutherans live in drunkenness and worldliness and how little of the spirit of holiness appeareth in their Sermons or lives and how they make up all by a ●ervent preaching against the Papists and the Calvinists Were it as easie to get faith hope and Love as to talk against other mens opinions or to call that Popery which is contrary to your raw conceits how happy were it for such men But you little think that they that have a Religious zeal for forms and ceremonies and they that are as zealous against them may be of the same spirit and temper of Religions being both but Formalists though ones formality work for and the others against such kind of things And you are not aware that If you are wiser than those that you talk against you must shew it by your works and meekness of wisdom and that the envious wisdom and zeal which is not from above but is earthly sensual and diabolical may work as well by crying down other mens opinions as Popish and Antichristian as in other wayes 8. And under pretence of zeal against Popery you turn the peoples minds from the great matters of their salvation which need their daily and most diligent study and their most intense affections and regard And so you starve our and destroy true piety by calling off the peoples minds to Controversie And when they should be edifying one another in the comfortable hopes of another world they are backbiting one another with accusations of Popery 9. Yea Preaching it self is thus corrupted And that which is appointed of God to be the means of mens edification in Love and holiness Eph. 4. 14 15 16. is turned to be the bellows of keeping hot the furnace of wrath and injury 10. Yea Prayer which should be most holy is thus also corrupted and prophaned by too many while they boldly bespeak the holy and dreadful God against one another and

What man can do further opened p. 114. Crim. 3. Holding free will to good p. 121. A manifold Liberty evinced by many Questions p. 122. Whether any that use it not have liberty to believe p. 124 125. Crim. 4. That men are not dead in sin p. 125. Crim. 5. That man is not meerly passive in his first conversion p. 126. Crim 6. None damned for Adam's sin only p. 128. The seventh days Conference Of Sufficient and Effectual Grace Crim. 1. Of the Armin. Denying sufficient Grace they damn men for meer Impossibilities p. 130. Had Adam sufficient Grace p. 132. Of the 13th Artic. of the Church of England p. 133. How God willeth mens Salvation p. 134. Crim. 2. Making Grace unresistible p. 136. How far they do so The eighth days Conference Crim. 1. Of the Calv. They assert universal sufficient Grace p. 139. Queries evincing Common Grace p. 139. The greatness of their error that deny it p. 141. Doth this satisfie while God that can save men will not p. 143. What Grace and what sufficient Grace is p. 145. Whether the same measure of Grace called meerly sufficient be ever effectual p. 148. What the Grace in that question is Whether a vis impressa Of determination by God and by the Intellect p. 151 152 153. Crim. 2. By Grace they mean Nature as Pelagius p. 156. What Nature is Grace how far supernatural p. 158. Crim. 3. Making Grace but a Moral swasion p. 160. Physical operation what p. 162. Crim. 4. They hold faith to be acquired and not infused p. 162. What acquired and infused means p. 163. Dr. Twisse about this noted p. 167 c. Crim. 5. They hold Grace given according to works or preparation p. 169. Crim. 6. They make the Will to have no sin or Grace p. 171. Crim. 7. They make Grace resistible p. 172. The case further opened p. 173 174 c. Is there any universal second cause of Grace under God as the Sun in Nature which worketh resistibly and God by it ad modum recipientis p. 177. Christ how far such ib. Crim. 8. They make mans Will to make himself to differ c. p. 180. What differing is what the causes as to believing ib. How far God worketh by universal Grace p. 185. Who made thee to differ opened p. 186. Crim. 9. Man's will maketh Gods Grace effectual and not Gods p. 186. Whence Grace is effectual p. 189. Differencing Grace what p. 192. It not all the question of the Divine Impress p. 193 194. The case summarily opened p. 196. The ninth days Conference Of Perseverance The Arm. Crim. 1. They make fear and care to be folly p. 198. Crim. 2. They cherish all sin p. 200. Crim. 3. Their Doctrine is uncomfortable on pretence of confuting p. 200 201. Both sides charge each other thus A middle way about Perseverance avoiding both p. 204. Crim. 4. They dishonour Gods Image making heinous sin consistent with it p. 204. Crim. 5. Immodesty and singularity contradicting all the ancient Church p. 206. Crim. 6. Contradicting express Scripture p. 207. The tenth days Conference The Calv. Criminations about Perseverance Crim. 1. They overthrow the comfort of believers that deny Perseverance p. 208. What comfort may be had by such p. 211. Crim. 2. and 3. They make God or his Covenant mutable p. 212. Crim. 4. They deny the Promise of Perseverance p. 213. Crim. 5. They infer a second Regeneration p. 214. Crim. 6. They go against the Doctrine of Augustine c. p. 215. The just extenuation of this last controversie p. 215. The eleventh days Conference with a Libertine called Antinomian vindicating sound Doctrine against divers accusations Chap. 1. Whether we must call men to come to Christ without Preparation p. 220. Chap. 2. Of denying our own Righteousness p. 223. Personal Righteousness necessary p. 224. Of Reward and worthiness or Merit p. 225. The truth largely opened about merit and reward p. 230. Reasons for it p. 232 c. Ch. 3. Whether our own Righteousness conduce to our Justification Or we are any way justified by it p. 238. Ch. 4. Whether the Gospel be a Law of Christ p. 243. Ch. 5. Whether Christ and not we be the only party in Covenant with God p. 245. Ch. 6. Whether the new Covenant have conditions p. 247. Ch. 7. Whether justifying faith be a believing in Christ as Teacher Ruler c. or only a receiving his Righteousness p. 251. Ch. 8. Of Faiths Justifying Instrumentally p. 251. Ch. 9. Whether Faith it self be Imputed for Righteousness p. 252. Ch. 10. Whether it be a change in God to justifie the before unjustified p. 256. Ch. 11. Whether a justified man should fear becoming unjustified ibid. Ch. 12. Of mans power to believe and our calling the unregenerate to Duty p. 258. Ch. 13. Of the witness of the Spirit and of Evidences of Justification p. 261. The Conclusion The twelfth days Conference with a learned Lutherane Whether the difference among Christians about Merit be as great as some think it p. 263. Some Protestants and the late Lecturers Reasons against Merit proposed p. 265. and the case opened Of the Doctrine of the Council of Trent p. 266 c. Of condignity p. 267. The Doctrine of Vega Scotus Waldensis Eckius Marsilius Bellarmine Greg. Armin. Durand Brugens Cusanus Stapleton Bradwardine Soto Bonaventure st Clara and all the Schoolmen as he judgeth Carthus Cassander p. 270. Holiness and Glory a greater gift than Glory without holiness p. 271. Aquinas judgment His confusion occasioned by his opinion that the new Law is that which is in the heart and not written viz. the Spirit as the Quakers hold ib. Vasquez denyeth Commutative Justice in God with all the School Doctors 17 of them cited He confuteth it even as to Christ He denyeth proper Distributive Justice also in God citing Bonavent Scotus Durand Palud Gabriel Alexand. Aquin. c. p. 272 c. Aquinas sense in Carbo's words p. 275. Many Schoolmen deny as much as Legal or Governing Justice in God Ruiz citeth for this Argent Bassol Suarez Pesant Suarez saith God's promises are but naked Assertions declaring his Will Durand that promises signifie not obligation Greg. Armin. That the Crown is no Debt but of free Ordination Marsil That God is no Debtor but free Giver Scotus Major Ricard deny God to be a Debtor by his promise but hold that Merits are such by Promise Ruiz saith against Suarez That Promises are more than Assertions but that God's obligation is to himself p. 276. Medina against Meriting Remission p. 277. Against Preparation p. 277. Contarenus judgment Fisher's of Rochester p. 278. The words of Tolet p. 280. The thirteenth days Conference with a Sectary Of the great errors sin and danger which many Ignorant Professors fall into on the pretence of abhorring and avoiding Popery p. 283. The sins of such as Calumniate sound Teachers as favouring Popery p. 285. Errors vended by some Protestants through an injudicious opposition to

And the sum of his opinion about the nature and cause of our holy actions is 1. That Gods universal influx or causation is necessary on our will to make them acts 2. That Free-Will is the cause that they are these particular acts about this object rather than another 3. That Gods particular or special influx of Grace is the cause that they are supernatural acts And that preventing Grace doth give men good thoughts and the first motion of the affections before deliberation and choice or liberty as Vasquez also saith which seemeth the same with the Doctrine of Ockam Buridane and the rest of the Nominals who call it Complacency as antecedent to Election yea and Intention To be pleased with the thing simply on the first apprehension they call a necessary natural act Though the Scotists say that quoad exercitium actus vel libertatem contradictionis even that is free And it seems the same which Augustine and Jansenius call primam aelectationem But converting Grace it self Molina takes to be a habit wrought by Gods special help in and with the word or means His words are of men that are hearing Gods Word or thinking on it Influit Deu● in ●easdem notitias in●lux● quodam particulari ac supernaturali quo cognitionem illam adjuvat tum ut res melius dilucidius expendatur pe●etret ●um●etiam ut notitia illa jam limites notitia supernaturalis ad finem supernaturalom in suo ordine attingat Inde oritur in voluntate motus affectionis c. Yet no Jesuite is supposed to go further from the Calvinists than this man In truth I cannot perceive but that Jesuites Arminians Lutherans and all such are willing to ascribe as much to Gods Grace as they think consistent with mans Free-will and Gods not being the cause of sin which is the same thing that the Calvinists also endeavour though●hey seem not to hit on the same names and notions to do the thing desired save themselves and those that hear them 1. Tim. 4. 16. And that he that converts a sinner doth save a soul from death James 6. ult And that the word is the immortal incorruptible seed by which we are begotten again and which remaineth in us Are you now in doubt of this C. It is one thing for God to work with the Word and another thing to work by the Word The first we confess But if God work by the Word then he must operate first on the Word which is the Preachers act and so by that Word on the soul and not immediately Therefore I rather think that the word is a concomitant than an instrumental cause B. 1. You wrong your self and Christ in that you will not believe him John 3. that we mortals know not the way and manner of the Spirits accesses and operations on the soul any more than the cause of the wind whose sound we hear Do you not know that you do not know how Gods Spirit moveth our intellect and wills and how he maketh use of instruments except secundum quid in some particles revealed 2. An hundred Texts of Scripture which I omit lest I be tedious tell us that the Word is a means or subordinate cause to God of his informing and reforming operations on mens souls And it 's dangerous to dream of any second cause that is so concomitant as to be but co-ordinate with the first cause and not subordinate to it And the word is not only subordinate to God as Instituter by Legislation and Declaration but also to God as efficient operator 3. God can work two ways by the Word which are within our reach besides others 1. As it is the act of the speaker by exciting and illuminating him 2. As it is the species as they call it received by the senses and imagination which God can by his power set home to the attainment of the due effect 4. And yet I know not any or many of your Adversaries that deny that besides this Divine operation by the VVord God hath another immediately on the soul exciting it to operate upon the VVord as the vis plastica vitalis materna operatur in semen jam receptum But I will here forbear to trouble you with the physical difficulties whether the VVord heard be only objectum intellectus or also causa efficiens as light is both to the eye And whether it be operative on the intellect or only terminative with other such like C. Well I must grant you that all Infused Faith as to the act is Acquired But all Acquired Faith not Infused but infusion is added to our own endeavours like the creation of the humane soul B. I am glad that we are got so far on towards peace But Quest. 4. What mean you by Infusion Is it not a Metaphor C. Yes and we mean that immediate perswasion of God which you even confess to be besides his operation by the Word and by our Cogitations Even a Creation of an act or habit B. Quest. 5. Is it the name Infusion or the thing that you plead for C. The name though I confess Metaphors must not be used unnecessarily in Disputes is yet convenient but that I leave indifferent B. Quest 6. Do you not think that the act of Faith is the act of mans own Intellect and Will or Soul and that immediately C. Yes that cannot be denied B. If so then when you say that our act is Infused I hope you will confess the term to be none of the plainest and you only mean that Gods Grace doth so operate on the faculty as to excite it so to act and consequently that the thing first and properly infused is not the act of Faith it self but the vis impressa facultatem before described by which the act is caused And so in a secondary sense the act may be called Infused but not most immediately C. I confess it is the habit which we commonly take to be Infused and therefore we use to distinguish habitus infusos ab habitibus acquisitis rather than actus infusos ab actibus acquisitis B. Is that Habit before the Act or after it C. You know that it is a Controversie among our selves Mr. Pemble saith it is before and the common opinion is that it is after the first special Act. B. 1. I once received that from Mr. Pemble ignorantly But that cometh to us by not distinguishing the vis impressa or first received influx of the spirit from a Habit when as Amesius well saith it is fitter called semen fidei vel dispositio quaedam than a Habit of Faith For 1. no man can prove such an antecedent habit and therefore none should assert it 2. The true nature of a Habit consisteth in a promptitude to perform that special act with facility But that we should have such a promptitude and facility not only while we are Infant Christians but no Christians as having not yet believed in Christ is not probable according to our