Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	fruit_n	good_a	treasure_n	4,153	5	10.5915	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B08852	Mount Sion, or, The priviledge and practice of the saints opened and applied by that faithful dispenser of the mysteries of Christ, Walter Cradock.	Cradock, Walter, 1606?-1659.	1673 (1673)	Wing C6763A; ESTC R174372	123,568	246

have a little knowledge of God saith God I will take away your judgement and you shall know no more 6. And then there is a thing worse then this and that you will think were very strange it is not strange to say there is one thing in the minde that is worse then to be Reprobate and yet thus it is the word is in Coloss 2. 18. it is called a proud minde What is that That is notwithstanding all the misery of thy minde and so by consequence of thy whole man as it is blinde and vain and rotten and polluted and it may be reprobate I fear it I fear it yet notwithstanding thou hast a proud minde What is that If thou compare it with Ezek. 28. 2. Thou hast set thy heart as the heart of God there is no carnal man but he thinks he is as God he thinks he knoweth all things that a man which is a mad man that is wilde and hath no knowledge yet notwithstanding that he should conceive that he is wise as God as full of knowledge as God is in a manner and therefore you shall see in that place ver 9. saith the Lord Wilt thou yet say before him that slayeth thee I am God Not that men say so with their tongues but in their hearts that they are wise as God As there is many a poor carnal man that thinks he is grave and wise that he knows as much as all the Preachers in London can teach him and yet he is rotten and blinde and polluted and it may be reprobate too And therefore learn this Lesson that if thou art a fleshly man thy great misery lyes in thy minde and therefore do not complain so much of the streams as the fountain go to God and desire him to write his law in thy minde desire God not onely to change thy memory but to give thee a new minde and a new heart Vse 3. And from this may follow another word that is you may hence learn you that are but yet simple and ignorant never conceive that thy heart is good when thy life is naught when thy words are naught and when thy thoughts are naught never say that thy minde is good or thy heart is good For I told thee thy minde is the fountain of all thy actions of all thy affections And therefore do not say Sir though I can talk but little and though I swear and be drunk sometimes yet I have a good minde to God I say that cannot be for if the Tree be naught the fruit cannot be good If I see a few sparks at the top of the Chimney I am sure there is a greater fine within if wickedness be in thy tongue there is a treasure of wickedness in thy heart If a man hath nothing but baseness and wickedness and sinfulness in his life and conversation I will never believe that that man hath a good heart for if the heart were holy it would make the whole man holy and if the minde be naught it is impossible but that the man should be so too Vse 4. Another word you may learn from hence if you will give me leave to shew my judgement For I speak against no man but thew what God by his grace hath shewed to me as I conceive that it is not the will of God that we should conceive that Jesus Christ did die equally for all men and redeem all men To say nothing of other Scriptures for it is a great controversie and divers godly men do doubt of it from this Scripture If we say that Christ did die for all men equally or alike for those that shall be damned and those that shall be saved Then it may be asked who makes the difference How comes it to pass that he died for all seeing there are but some saved You will answer that some beleive and some do not Then how is it that some do beleive and some do not Surely if Christ died for all men alike then it must follow that surely some men have power to beleive and some have not But this Scripture saith plainlie that the mind of a carnall man his best part is open enmity to God it is contrary to God And the Scripture saith that we are dead in sins therefore a carnall man cannot do any thing that is spirituall a man that is dead is altogether fleshly he cannot believe or receive Jesus Christ Therefore I say the Lord Christ he gives faith it is he that gives repentance unto Israel and Christ Jesus he hath Purchased it consider of that as Christ Jesus hath Purchased Salvation for the soul so he hath purchased Faith for us to lay hold upon that Salvation And therefore besides all other inconveniences in that doctrine as I have told you before in my apprehension there is abundance of pride in it that we cannot be content to take Salvation on Gods terms so that it sets up a power in man that if Christ died for all alike then this makes the difference that one man believes and another doth not and then a man hath power in himself to believe whereas this Scripture saith that naturally we have fleshly mindes and can minde nothing but fleshly things Therefore let us extoll God and go to him and desire him to work on us and acknowledge that naturally we are blinde and dead and can do nothing Vse 5. Then lastly let me shut up this point for I shall omit somewhat more that I had to say of it Every one of you consider your own souls whether you be fleshly minded people or no whether you minde the things of the flesh If you be I have a word a cold word from the Lord to you I say if you minde fleshly things considr of it the Lord saith you must die They that walk after the flesh must die whether you be profane people as that is the ordinary distinction people that live in gross sins or whether you be Professors of godliness that minde earthly things as many Professors do you are in a terrible condition For you shall finde in Phil. 2. even in Pauls time faith he I have no man like minded who will naturally care for your estate for all seek their own All what all is th●s He doth no● speak to carnal men for he wrote to the Philippians that were good people but he saw among them abundance of Professors that did seek their own as where will you have a Professor that doth naturally care for the things of Jesus Christ that is as you see a loving Mother cares for her Childe naturally that you need not force her to it so where is there a man that naturally doth seek the good of the People of God and how he may advance the Name of God and relieve the poor Saints and the like to do it naturally and freely For all seek their own saith Paul that is we can shew you Professors enough in every Parish in every Congregation in

in this world yet the power of Christ hath brought them under when all their Fastings and Humiliations would never do it when they were in that way without the clear knowledge of Christ but when they have come to Christ they have found it done In 2 Pet. 3. you shall finde there men that were carnal men that were as dogs that returned to their vomit yet the common knowledge of Jesus Christ did make them clean from the pollutions of the world and did give them power against their sins what then will the spiritual effectual knowledge of Christ do Therefore never entertain any prejudice against Christ or against his Gospel or against his Spirit and his Wayes for if there be any power in this world it is there all the rest is but a flourish but a shew of mortification when the heart is as full of lusts as a Toad is of poyson There is no true mortification or holiness but what comes from Christ and his holy Spirit SERMON VI. Rom. 8. 5. For they that are after the flesh do minde the things of the flesh but they that are after the Spirit the things of the Spirit IN the former Verse you remember how I shewed you that there was a great priviledge to all true Beleevers which indeed is the chiefe of all Priviledge for it is the inlet of all mercies and the principall deliverance from all evills It is contained in the beginning of Verse 4. That the righteousness of the law might be fulfilled in us In the latter end of the Verse I shewed the person more largely described to whom this priviledge doth belong that is Not those that walk after the flesh but those that walk after the spirit And I have as God enabled me opened the meaning of that to you what it was to walk after the Flesh and what to walk after the spirit Now the Apostle in this fifth Verse goes forward a little more particularly to discover those that have a right to this priviledge by drawing one thing from another The main was They walk not after the flesh but after the spirit I but that is a generall word and how shall we know that Saith he you shall know that also by this They that are after the flesh do mind fleshly things and they that are after the spirit do minde spirituall things You shall know whether you have the righteousness of the law fulfilled in you if you walk not after the flesh but after the spirit And you shall know that also by your minding by the frame of your mindes if you walk after the flesh you will mind fleshly things if you walk after the spirit you will mind spirituall things And then he goes on to prove that also as we see oft in Scripture as in 1 John 5. where one thing is made the mark of another by a gradation there are five or six things and one thing proves another we know that we are the children of God if we keep his Commandements and we know we keep his Commandements by another thing and we know that by another thing So that I say the Scope of the Apostle is to cleare unto the Saints their right title to this great priviledge and also withall to convince those that are carnal that they are without it and to shew them their great miserie in being so for you shall see after how as he discovers them so also he shews their misery he saith they are enmity to God and they that walk after the flesh must dye c. Now that we may go on breifly to handle this a little to you you may take the Doctrine as it lyes here in the words for I will not nor need not frame it otherwise Doct. That those that are after the flesh do minde the things of the flesh Only remember what I said before for it is of great concernment for that great priviledge depends upon this if you have the righteousness of the law fulfilled in you you must be those that walk according to the spirit and not according to the flesh And then would you know that saith the Apostle Those that are after the flesh do minde the things of the flesh and those that are after the Spirit the things of the Spirit so let that be the Doctrine or Lesson I will give you but two short words to prove this to you and then to open it as God shall help us Reas 1. The first thing to prove it is this that it must be so because every thing in the world in all the Creation of God doth act according to the nature of its principle from whence it flows As James saith Jam. 3. 11 12. Doth a fountain send forth from the same place sweet water and bitter Can a figtree my Brethren bear olive-berries or can a Vine bear figs You know that a Fig-tree bears Figs and a Vine-tree bears Grapes and an Apple-tree bears Apples and a Pear-tree Pears and every Tree and every thing will work according to its principle Make the tree good saith Christ and then the fruit will be good such as the tree is such will be the fruit such as the fountain is such will be the stream and when a mans principles the frame of his heart is nothing but flesh then of necessity his actions must be fleshly his affections must be fleshly If he have a fleshly minde he must have a fleshly will a fleshly love fleshly hatred a fleshly life fleshly prayers fleshly Sacraments fleshly every thing for every thing must be according to its principle So on the other side where the principle is spiritual there a man will minde spiritual things he will love spiritual things he will do spiritual things he will delight in spirituall things That is one Reason of it Reas 2. And the second is this for I will give you but these two because the chief thing that I intend at this time is the opening of it fleshly carnal men that are after the flesh they must minde fleshly things because they know not spiritual things they understand not spiritual things Or if you will and it may be that word hath something more in it 1 Cor. 2. they perceive not spiritual things they do not ken and perceive them Now you know that a man mindes not I mean look upon it as the acting of the understanding a man cannot minde but what he knows a man cannot think of things he knows not That is the reason to prove that poor ignorant people speak an untruth and deceive themselves when they say we remember God we minde God wheresoever we are and yet they know not God for God is not minded but when he is known As in that place of the Corinthians A natural man cannot perceive the things of the spirit he doth not know Jesus Christ therefore he cannot minde him he doth not know the things of the spirit of God therefore he cannot set his heart upon them Without