Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	salvation_n	zeal_n	zealous_a	19	3	8.8417	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50480	En oligo christianos, the almost Christian discovered, or, The false-professor tried and cast being the substance of seven sermons, first preached at Sepulchres, London, 1661, and now at the inportunity of friends made publick / by Matthew Meade.	Mead, Matthew, 1630?-1699.	1662 (1662)	Wing M1546; ESTC R9895	121,691	343

Harlots in all their sin and uncleanness Because resting in a false work a partial change we neglect to seek after a true and saving change There is nothing more common then to mistake our state and by overweaning thoughts misjudge our condition and so perish in our own delusions Mat. 7.26 The World is full of these foolish Builders that lay the foundation of their hopes of eternal salvation upon the sand Now my brethren would you not mistake the way to Heaven and perish in a delusion would you not be found fools at last for none are such fools as the spiritual fool who is a fool in the great business of salvation Would you not be fools for your souls and for eternity Oh then labour after and pray for a through work of conversion beg of God that he would make a saving change in your souls that you may be altogether Christians all other changes below this saving change this heart-change make us but almost Christians 11. A man may be very zealous in the matters of Religion and yet be but almost a Christian Jehu did not onely serve God and do what he commanded him but was very zealous in his service 2 Kings 10.16 come with me and see my zeal for the Lord of Hosts and yet in all this Jehu was a very Hypocrite Joash was a great reformer in Jehojadahs time it is said he did that which was right in the eys of the Lord 2 Chron. 29.2 all the days of Jehojada the Preist but when Jehojadah dyed Joash his zeal for God dyed with him and he becomes a very wretch v. 17 18. Mat. 11.12 Object But the Apostle makes zeal to be a note of sound Christianity Gal. 4.18 It is good to be zealously affected in a good thing nay it seems to be the non-such qualification for obtaining eternal life the Kingdom of Heaven suffereth violence and the violent take it by force Sol. It is true there is a zeal which is good and which renders the soul highly acceptable to God a zeal that never misses of Heaven and Salvation Now this is a zeal which is a celestial fire the true temper and heat of all the affections to God and Christ qui non zelat non amat It is a zeal wrought and kindled in the soul by the spirit of God who first works it and then sets it on work It is a zeal that hath the Word of God for its guide directing it in working both in regard of its object and end manner and measure It is a zeal that checks sin and forwards the Heavenly life Joh. 2.17 It is a zeal that makes the glory of God its cheif end which swallows up all by-ends The zeal of thine house hath eaten me up Lev. 10.1 But now all zeal is not this kind of zeal there is a false zeal as well as a true every grace hath its counterfeit as there is fire which is true Heavenly fire on the Altar so there is strange fire Nadab and Abihu offered strange fire upon Gods Altar There are several kinds of zeal none of which are true and sound but false and counterfeit I le instance in eight particulars Bernard Mat. 17.15 First There is a blind zeal a zeal without knowledge Rom. 10.2 They have a zeal saith the Apostle but not according to knowledge now as knowledge without zeal is fruitless so zeal without knowledge is dangerous it is like Wild-fire in the hand of a fool or like the Devil in the man possessed that threw him sometimes into the fire sometimes into the water zelus absque scientia quo vehementius irruit eo graivus corruit The eye is the light of the body and the understanding is the light of the soul now as the body without the light of the eye cannot go without stumbling ●o the soul without the light of the mind cannot act without erring Acts 22.3 4. Zeal without knowledge is like an ignis fatuus in a dark night that leads a Traveller out of his way into the Bogs and Mire This was the zeal of Paul while he was a Pharise I was zealous towards God as ye all are this day and I persecuted this way unto the death And so Asts 26.9 I verily thought with my self I ought to do many things contrary to the name of Jesus of Nazareth So Philip. 3.6 concerning zeal persecuting the Church Such a zeal was that in John 16.2 They shall put you out of the Synagogue silence you you shall not be suffered to Preach yea the time comes that whoever kills you will think that he doth God service This is great zeal but yet it is a blind zeal and that God abhors Secondly There is a partial zeal in one thing fire hot in another key cold zealous in this thing and yet careless in another many are first-Table Christians zealous in the duties of the first Table and yet neglect the second thus the Pharises were zealous in there corban Mat. 23.23 Lyra hath these very words filius per professionem factam in religione excusatur a subveniendo par niïbus and yet unnatural to their Parents suffering them to starve and perish Others are second Table Christians zealous in the duties of the second Table but neglect the first more for Righteousness among men then for holiness towards God But now he whose religion ends with the first Table or begins with the second he is a foolin his profession for he is but almost a Christian The woman that was for the dividing the child was not the true Mother and he that is for dividing the Commands is not a true beleiver 2 Kings 10.16 comp with 29. v Jehu was zealous against Ahabs house but not so against Jeroboams calves many are zealous against sins of opinion that yet use no zeal against the sins of their conversation Now as we know that the sweat of the whole body is a sign of health but the sweat of some one part onely shews a distemper Io. Fernel de febr●bus ● 4. c. 19 and therefore Physitians do reckon such a heat to be symptomatical So where zeal reaches to every command of God alike that is a sign of a sound constitution of soul but where it is partial where a man is hot in one part and cold in another that is Symptomatical of some inward Spiritual distemper Thirdly There is a misplaced zeal fixed upon unsuitable and disproportionable Objects Many are very zealous in trifling things that are not worth it and trifle in the things that most require it like the Pharisees that were diligent Tithers of mint annise cumin but neglected the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier matters of the Law judgement mercy and faith Mat. 23.23 They had no zeal for these though very hot for the other many are more zealous for a ceremony then for the substance of Religion more zealous for bowing at the

name of Jesus then for conformity to the life of Jesus more zealous for a holy vestment then for a holy life more zealous for the inventions of men then for the institutions of Christ This is a superstitious zeal Heathens will rise up in judgment against such men Deus non superstitione coli vale sed pietate said Cicero and usually found in men unconverted whom grace never was wrought in When was it that Paul was so exceedingly zealous of the traditions of his Fathers as he saith Gal. 1.14 but only when he was in his wretched and unconverted state as you may see in the next verses But when it pleased God to call me by his grace Gal. 1 15 16. then I conferred not with flesh and blood Paul had another kind of zeal then acted by other kind of Principles Cer. 34.14 15. comp with v. 25 26 27 28 29. Fourthly There is a selfish zeal that hath a mans own ends for its motive Jehu was very zealous but it was not so much for God as for the Kingdom not so much in obedience to the command as in design to step into the Throne and therefore God threatens to punish him for that very thing he commands him to do Hos 1.4 I will avenge the blood of Jezreel upon the house of Jehu Because he shed that blood to gratifie his lust not to obey God So Simeon and Levi pretend great zeal for Circumcision seem very zealous for the honour of Gods Ordinance when in truth their zeal was for covetousness and revenge upon the Shechemites It is storyed of Dr. Aylmer that in his young days he was very high against the pride and covetousness of the Bishops and in a book of his he thus speaks to them come off you Bishops away with your superfluities yeild up your thousands be content with a little 1 Cor. 13.11 But afterwards when he himself came to be Bishop of London then his profits and preferment had eat up his zeal and he would confess to his friends that he had been of another strain in his youth abusing those words of Paul when I was a Child I spake as a Child I understood as a child I thought as a Child Fifthly There is an outside zeal such was that of the Scribes and Pharises they would not eat with unwashed hands but yet would live in unseen sins they would wash the cup often but the heart seldom paint the outside but neglect the inside Ne appetat quisquam ultra videri quam est ut possit ustra esse quam videtur Greg. Jehu was a mighty out-side reformer 2 Kings 10.16 but he reformed nothing within for he had a base heart under all v. 31. Jehu took no heed towalk in the Law of the Lord with all his heart Though his fleece was fair his liver was rotten Our Lord Christ observes of the Pharises they pray to be seen of men and fast so that they may appear to men to fast Matth. 6.5 16. Pro. 7.11 Sixthly There is a fortasick zeal that runs out upon others like the candle in the Lanthorn that sends all the heat out at top or as the lewd Woman Salomon mentions whose feet abide not in her own house Many are hot and high against the sins of others and yet cannot see the same in themselves like the Lamiae that put on their spectacles when they went abroad but pulled them off within doors It is easie to see fault in others and as hard to see then in our selves Jehu was zealous against Baal and his Priests because that was Ahabs sin but not against the Calves of Bethel because that was his own sin Teeum babita This zeal is the true Character of an Hypocrite his own Garden is over-run with Weeds while he is busie in looking over his Neighbours Pale Seaventhly There is a sinful zeal all the former may be called sinful from some defect but this I call sinful in a more special notion because against the life and cheif of Religion it is a zeal against zeal that flies not at profaness but at the very power of godliness not at error but at truth and is most hot against the most spiritual and important truths of the times Whence else are the sufferings of men for the truth but from this spirit of zeal against the truth Iam. 1.19 Rev. 12.12 This may be called a devillish zeal for as there is the faith of Devils so there is the zeal of Devils therefore his rage is great because he knows his time is short 1 Sam. 15.3 Eighthly There is a Scriptureless zeal that is not butted and bounded by the Word but by some base and low end such was Sauls zeal when God bids him destroy Amalek and spare neither man nor beast then contrary to Gods command he spare the best of the Sheep and Oxen under pretence of zeal for Gods Sacrifice 2 Sam. 21.2 Another time when he had no such command then he slaies the Gibeonites in his zeal to the Children of Israel and Judah Many a mans zeal is greatest then and there when and where he hath the least warrant from God It is worth the while to observe how zealous men are for Ceremonies and pompousness in the worship of God when as there is not one word in all the Scripture for them I will tell you and the Scripture adjusts me in it that it is one of the surest signs of an Antichrristian spirit to be zealous for unwritten and ungrounded traditions in the Worship of God The true spirit of zeal is bounded by Scripture for it is for God and the concernments of his glory God hath no glory from that zeal that hath no Scripture warrant Now then if the zeal of a man in the things of God may be onely a blind zeal or a partial zeal or a misplaced zeal or a selfish zeal or an out-side zeal or a forensick zeal or a sinful zeal or a Scriptureless zeal then it is evident that a man may be very zealous in the matters of Religion and yet be but almost a Christian 12. A-man may be much in Prayer he may pray often and pray much and yet be but almost a Christian so did the Pharises whom yet our Lord Christ rejects for Hypocrites Mat. 23.14 Object But is not a praying frame an argument of a sincere heart are not the Saints of God called The generation of them that seek the face of God Psal 24.6 Sol. A man is not therefore a Christian because he is much in prayer I grant That those prayers that are from the workings and sighings of Gods Spirit in us From a sincere heart lifted to God From sense of our own emptiness and Gods infinite fulness That are suited to Gods will the great rule of prayer That are for spiritual things more then temporal That are accompanied with faith and dependance Such prayers speak a man altogether a Christian But

may be called of God 15. He may in some sense have the spirit of God 16. He may have some kind of faith 17. He may love the people of God 18. He may go far in obeying the Commands of God 19. He may be in some sense sanctified 20. He may do all as to external duties that a true Christian can and yet be no better then almost a Christian The second Question Why or whence is it that many men go so far as that they come to be almost Christians First It may be to answer the call of conscience though few men have grace yet all men have conscience Now do but observe and you shall see how far conscience may go in this work 1. Conscience owns a God and that this God must be worshipped and served by the creature Atheists in practice we have many such as the Apostle speaks of Tit. 1.16 They profess they know God but in works they deny him But Atheists in judgment none can be Tully a Heathen could say nulla gens tam barbara c. Now their being such a light in conscience as to discover that their is a God and that he must be Worshipped by the help of farther light the light of the word a man may be inabled to do much in the ways of God and yet his heart without a dram of grace 2. Know this that natural conscience is capable of great improvements from the means of grace sitting under the ordinances may exceedingly heighten the indowments of Conscience though they do not sanctifie conscience it may be much regulated though it be not at all renewed it may be inlightned convinced and yet never savingly converted and changed Ye read in Heb. 6.4 of some that were once inlightned and tasted of the Heavenly gift and were made partakers of the holy ghost What work shall we call this It could not be a saving work a true change and conversion of state for notwithstanding this inlightning and tasting and partaking yet they are here said to fall away v. 6. Luke 22.32 Deut. 33.27 Had it been a true work of grace they could never have fallen away from that a beleiver may fall but he cannot fall away he may fall foully but he can never fall finally for underneath are the everlasting arms his faith is established in the strength of that prayer of Christ that our faith fail not nay he tels us expresly that it is eternal life which he gives from which we shall never perish John 10.28 This work then here spoken of cannot be any saving work because it is not an abiding work for they that are under it are said to fall away from it but though it be not a saving work yet it is a supernatural work it is an improvement made by the word upon the consciences of men through the power of the Spirit and therefore they are said to tast the good word of God and to be made partakers of the Holy Ghost they have not the spirit abiding in them savingly but striving with them and working upon them convincingly to the awakening and setting conscience on work And conscience thus stirred may carry a man very far in Religion and in the duties of the Gospel and yet be but a natural conscience A common work of the spirit may stead a man very much in the duties of Religion though it must be a special work of the spirit that steads a man to salvation a man may have the assisting presence of the spirit inabling him to preach and pray and yet he may perish for want of the renewing presence of the spirit inabling him to beleive Judas had the former and yet perished for want of the latter he had the spirit assisting him to cast out devils but yet he had not the spirit renewing him for he was cast out himself Thus a man may have an improved conscience and yet be a stranger to a renewed conscience and conscience thus improved may put a man very much upon duty I pray God none of us mistake a conscience thus improved by the word for a conscience renewed by the spirit the mistake is very easie especially when a life of duties is the fruit of it 3. The conscience of a natural man is subject to distress and trouble though a natural conscience is not sanctified with grace yet it is often troubled at sin trouble of conscience is not incident to beleivers onely but sometimes to unbeleivers also A beleivers conscience is sometimes troubled when his sin is truely pardoned and a natural mans conscience is troubled for sin though it is never freed from sin God sometimes sets the word home upon the sinners conscience and applies the terrours of the law to it and this fills the soul with fear and horrour of death and hell now in this case the soul usually betakes it self to a life of duties meerly to fence trouble out of conscience 2 Sam. 14.30 31. When Absalom sets fire on Joabs corn fields then he runs to him though he refused before so when God lets a spark of Hell as it were fall upon the sinners conscience in applying the terrours of the word this drives the sinner to a life of duties which he never minded before The ground of many a mans ingaging in Religion is the trouble of his conscience and the end of his continuing in Religion is the quieting of conscience if conscience would never check him God should never from him Natural conscience hath a voice and speaks aloud many times in the sinners ears and telleth him this ought not to be done God must not be forgotten the commands of God ought not to be slighted living in sin will be the ruine of the soul and hence it is that a natural man runs to duties and takes up a lifeless and graceless profession that he may thereby silence conscience As a man sick in his stomack what ever sweet morsel he hath eaten he brings up all and although it was sweet in the eating yet it is bitter in the rising So it fareth with the sinner when he is Sermon-sick or Conscience-sick though his sin was sweet in the practice yet the thought of it riseth bitter upon the conscience and then his profession of religion is the pill he rouleth about in his mouth to take away the bitterness of-sins tast 4. Natural conscience inlightned by the word may discover to a man much of the misery of a natural state though not effectually to bring him out of it yet so as to make him restless and weary in it it may shew a sinner his nakedness and hereupon the soul runneth to a life of duties thinking hereby to stead the misery of his case and to make a covering for his nakedness It is said Gen. 3.7 That when Adam and Eve saw they were naked they sewed Fig leaves together and made themselvelves a covering So when once the sinner seeth his nakedness and vileness by reason