Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	put_v	spirit_n	stony_a	3,973	5	11.7036	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93117	Sincerity and hypocricy. Or, the sincere Christian, and hypocrite in their lively colours, standing one by the other. Very profitable for this religion professing time. / By W.S. Serjeant at Law. Together with a tract annexed to prove; that true grace doth not lye so much in the degree as in the nature of it.	Sheppard, William, d. 1675?; Barlow, Thomas, 1607-1691. Tract annexed to prove.	1658 (1658)	Wing S3210; Thomason E1822_1; ESTC R209797	215,937	433

it but what is in it selfe and therefore cannot burne long or as a Tree that hath no Root or as a branch of a tree cut or broken off the tree and put into the ground or as the Cions of a Tree grafted into another stock that doth not grow into and up with it kindly These and such as these will never bear fruit kindly and lastingly So that then the Christian which is not in Christ by Faith and in whom Christ dwells not by his Spirit cannot bear good fruit at all much lesse can he bear good fruit long Ioh. 15. 1 2. c. As the branch cannot bear fruit of it selfe except it abide in the vine no more can ye except ye abide in me And as a stone not well put into the building but hanging loose by it will fall out and the building that hath a bad foundation will never stand long So will it be with the Hypocrite Mat 7. 24. Luke 8. 13. Rom 8. 9 10. SECT II. In the exercise and proceed of true and counterfeit Grace in them If it be asked how this Indwelling of Christ by his Spirit in the soule and the union of the Christian thereby to Christ may be known We answer That this is not known so much by it selfe as by some fruits and effects as also by some reflect acts of the soule upon these fruits Io. 3. 2 3 8 9. Marvaile not that I said unto thee ye must be borne againe The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is borne of the Spirit but it may be known by the fruits of it Gal 5. 20. The fruit of the Spirit is Love joy Peace Long-suffering gentlenesse goodnesse faith mecknesse temperance Rom. 14. 17. The Kingdome of God is not c. But Righteousnesse peace and joy in the Holy Ghost This is one thing that doth ever accompany or follow this work in the soule that it makes a very great and a generall change therein there is a new light and a new life in the soule and this is discovered by such like effects and works as discover the life of the body such as are constant breathing the use of the Spirituall senses Hunger thirst walking talking and the like The soule doth long and breath after God and Christ and the things of God it can heare see and relish divine things it doth hunger and thirst after righteousnesse and the meanes of grace Gods word and the like it can walk with some strength in Gods waies talk of good things And this change is very great so that of a Lyon the man is made a Lamb Esay 11. 6. Of darknes he is become light Ephes 5. 8. Ye were sometimes darknesse but now are light in the Lord Ephes 2. 1 2. c. You that were dead hath he quickned c. All things are become new in him and therefore is he said to be a new Creature 2 Cor 5. 17. If any man be in Christ he is a new Creature old things are past away behold all things are become new He hath a new Name Rev. 3. 12. A new life Psal 51. 10. He hath a new Heart a new understanding judgement will and affections new principles new motions new qualities his Heart of stone is become a heart of flesh E zech 36. 26. A new heart will I give you c. Ezek 11. 19 20. And I will put a new Spirit within you And I will take the stony heart out of them and give them a heart of flesh that they shall walk in my statutes So that when by reflect acts of Faith upon this Change wrought in him and upon these fruits of the spirit he looketh upon himselfe he may now say with Paul Gal. 2. 20. I am Crucified with Christ Neverthelesse I live yet not 〈◊〉 but Christ in me and the life which I now live in the flesh I live by the saith of the Sonne of God who loved me and gave himselfe for me Now he seeth God as he is and judgeth of God and Christ and the things of God and the world as they are and finding himselfe beloved of God and Christ he loves them againe more then the world more then himselfe he delights himselfe much in God willeth him as his last end and his chiefe good and willeth Gods will and being now made partaker of the divine nature 2 Pe. 1. 4. and having Gods Image of Righteousnesse and holinesse reinstamped upon him he hath the same mind in him that is in Christ and he doth walk in this World as Christ walked in this world his words works and life are clean changed Ephes 4. 24. And that ye put on the new man which after God is created in Righteousnesse and true holinesse 1 Cor. 15. 49. Coll. 3. 10. And instead of the Fruits of Adultery Fornication uncleanesse lasciviousnesse wantonnesse Idolatry witchcraft hatred variance emulation wrath strife sedition Heresies which are the works of the flesh Gal. 5. 24 25. and were the fruits he brought forth before Now his work is and the fruits he bringeth forth are Love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance which are the fruits of the Spirit And by reflecting upon them he knoweth them But these reflect acts and operations of Christs spirit are not to be found in the heart of an Hypocrite his heart is still the same or worse then ever it was as full or more full of Pride malice coveteousnesse and all manner of secret wickednesse then ever it was Mat. 23. 25 27. within they are full of Extortion and excesse and of all uncleannesse Acts 8. 23. thou art in the gall of bitternesse c. Psal 58. 2. In heart ye work wickednesse c. Mat. 12. 34. Prov. 26. 24 25 26. And it must of necessity be so with him for he hath no Faith which doth purify the heart Acts 15. 9. 1 Jo. 3. 3. And hence it is that the Hypocrite is still called upon to repent and wash his heart Esay 1. 10. Jer. 4. 14. If it be objected that there is in the heart of an Hypocrite some work of the spirit much like to the work that is wrought in the heart of the true Christian To this we Answer That there is some likenesse between the common and the speciall work of the spirit in the hearts of good and bad And yet if these workings be well observed these differences may be found between them 1. In the heart of the true Christian as the heart it self is rooted in Christ So is grace by Christs Spirit rooted in the heart springs from the spirituall life that is within it which is Christ who dwelleth in it Ephes 3. 17. That Christ may dwell in your hearts by Faith Coll. 2. 7. Rooted and built up in him c. Rom. 6. 5. For if wee have been planted together c. But that which is in

there is no doubt but he and his temporary faith may continue together till death These things premised I shall proceed and that I may doe it with more method and regularity I shall 1. Give you my position 2. The proofe of it The position is this Common temporary or Historicall faith lett them be all one or some way different as a Jac. Vsserius Armachanus in his summe of Christian Religion pag. 197. Zach. Vrsinus part 2. Catech. in Explicat ¶ 2. Quaest 21. pag. 107. c. good Divines thinke rationally enough I shall be content for the Issue will be the same as to my purpose and the proofes I am to bring differ more then gradually from saveing faith which in Scripture is call'd the faith of the b Tit. 1. 1. fidem quam Deus infundit facit credentes quos in prescientia sua elegit Primasius Vticensis in Tit. 1. 1 pag. 182. Fidem electorum i. e. Praedestinatorum qui per fidem salvantur Dion Carthusianus iu locum Elect faith c 2 Tim. 1. 5. vide Calvini Institutiones lib. 3. cap. 2. ¶ 12. pag. 188. unfaigned and an d Gal. 5. 22. effect of the regenerateing Spirit of Christ in his true members Now before I come to the proof of this I must acknowledge that the e Mart. Becan in Compend Manualis lib. 1. cap. 16. Quaest 3. pag. 335. in Summa Theol. part 2. Quaest 8. pag. 802. Maldonatus in Joh. 9. c. Jesuites and some f Pet. Bertius de Apostasiâ Sanctorum pag. 42. 43. Act● Synodalia Remonstrant in Defens Arteculi 5. de Perseverant Sanct. pag. 230. 231. Remonstrants c. are in this particular my adversaryes who tell us that the faith we cal common or temporary is not onely specifically the same with saveing faith but even gradually too so far as to justify those persons that have it and would if they continued in it save them This they affirme as subservient and useful for them in the maintenance of a worse error the final Apostasy of the Saints The arguments they bring to establish their position seeme to me very weake and inconsequent such as deserve cōmiseration pity rather then a solution as may in due time shall be made appeare and therefore I shall passe them by The rather because the learned and ingenuous person with whom I have to deale goes not so far if I mistake not nor beleives Common Temporary Historicall or miraculous faith to justify However that Common faith be it call'd Temporary Historical miraculous or what else you will is not the same with special or saveing faith nor justyfies them that have it which the Jesuits some Remonstrants say may I conceave be manifestly evinced from many circumstances of the sacred a Math. 13. 5 6 21 22. Text. For that common faith we speake of is described in the Parable by 4. Conditions or circumstances which cannot possibly agree to a lively and justifying faith 1. The ground or heart in which it is is hard and stony v. 5. 20. And that in opposition to the good ground vers 8. 23. and therefore the faith which is in that ground that heart cannot be Justifying faith It being impossible that Justifying faith shold grow in a stony heart or so great and good a vertue in bad ground seeing saveing faith necessarily presupposeth the Spirit of Christ from whence onely it springs and is perpetually accompanyed with saveing hope and a Terra petrosa significat duritiam cordis arescit semen qui caret radice charitais Ven. Beda in Math. 13. pag. 42. charity So that Cor molle si non invenit presentia sua facit 2. The text tells us vers 6. 21. that common faith had no roote and therefore it was not justifying faith For that never does nor can want a roote Christ himself and he onely being the b Col. 2. 6 7. Vid. Eph. 3. ●7 roote from whence it springs the true c Joh. 15. 4 5. Vine on which alone this branch can grow It is the fruit of the d Gal. 5. 22. Spirit of Christ in us and cannot possibly come from any other principle and ergo cannot want a roote True beleivers are implanted and ingrafted into Christ the true Vine and from him receave a perpetual supply of sapp and moisture so that they cannot wither for want of a roote or moisture Christ is our a Col. 2. 19. Col. 1. 18. 19. head certainely of all those who saveingly beleive from which all the members receave nourishment Now it is neither an unusuall or insignificant metaphore to call the head in the body natural or mystical the roote of the body Aristoteles calls a man Arbor inversa makeing the head the roote for as sapp and moisture is convey'd from the roote to all parts of the tree so is nourishment to all the members from the head Christ then being and dwelling in his members by his Spirit and being the head or roote from whence they receave all their graces and the nourishment and supplyes of them it is impossible that true saveing faith should wāt a roote ergo that faith in the parable call it what you will which wanted a b Gloss Interli nearia non habent radicem i. e. charitatem Non fundatur semen in humore fidei devotionis Ita Nicol. Lyranus in Math. 13. Ideo fides vera viva non erat charitate destituta roote was not true justifying faith 3. The temporary faith in the parable brought forth no fruit therefore it was not a justifying faith which works by love and never does nor can want fruit 'T is said indeed that the stony ground or heart receaved the seed with joy i. e. was pleased with the word and beleived it but that 's all nothing of any fruite that 's the property of the good ground onely and ergo ' t is emphatically said of it that it brought forth fruit And indeed how could it beare fruit haveing no roote to beare it at least not the true roote Jesus Christ without whom 't is a Joh. 15. 5. impossible to bring forth any fruit Hence b Chrisost Homil 46. in Math. pag. 450. Edit Savil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Pareus in locum aliique passim Chrysostome and the Greek Scholia and Divines generally truely tells us that three parts of the seed perished 1. That by the way 2. In the stony 3. In the thorny ground and brought forth c Quarta pars tantum fecit fructum Nicol. Lyranus in Math. 13. parte stres infructuosae Euthemius in Math. 12. pag. 177. Tres Semin is partes pereunt quarta sola fructificat Aretius in locum Ex pugillis 4. tres redduntur inutiles no fruit but had the faith which receaved the word been a true saveing and justifying faith as they say it was for the time it continued that is did

it is to all the VVord and that part most of all that shall detect and correct his most secret sin Psal 141. 5. Rom. 7. 12 13 14. 6 It is a fruitfull changing and efficacious love it makes the man in whom it is by the use of this VVord to grow still and be changed into the very likeness of it and so to love the knowledge of it as to fall into the practise and obedience of it He loves to do it as well as to know it 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word that ye may grow thereby Rom. 6. 17. But ye have obeyed from the heart that form of doctrine Job 23. 12. Neither have I gone back from the commandement of his lips c. 1 Pet. 1. 22. But the false love and so the short and sleight delight of the Hypocrite to and in this VVord hath none of all this for it is commonly to a part of it onely he cannot brook that part thereof that shall discover and correct his sin especially his secret and beloved sin John 3. 20 21. Mark 6. 17 18. 3 Luk. 19 20. 2 Chron. 18. 7. And that love he hath to the rest doth usually arise from the excellencies or noveltie of the matter treated of therein the singular gifts of the Preacher or some view he hath of the sweet promises of the Gospel contained therein the Redemption by Jesus Christ and the happiness of such as believe in him and that he by mistake doth apprehend he hath a share therein But it works no change at all in him nor is he at all conformed thereunto in his heart and life He doth hear but not doe it he casteth it behinde his back and commonly he hateth it Ezek. 33. 31 32 33. Isa 58. 2. and 59. 2. Ps 50. 16 17. Rom. 2. 13 23. James 1. 22. Jer. 7. 23 24. SECT VIII 7 In their love to Ordinances The true Christian doth love and delight in all the rest the Ordinances of God the Sabbo●h Sacrament Prayer and the like And some kind of love and delight there may be also in the heart of an Hypocrite but with a great deal of difference The love of the sincere Christian to them is as they are pure Ordinances from God and are by divine institution and serve to his glory and the good of souls and as they serve to bring God and us near together and to maintain our communion with him And it is his meat and drink to use th●m Rom. 7. 22. Heb. 8. 10. His Laws are put into their mind and written in their hearts Rom. 7. 22. He doth delight in the Law of God after the inward man And together with his use of them he doth joyn Reformation of heart and life Psal 119. 14 I have rejoyced in the waies of thy Testimonies Psal 119. 10 I have refrained my feet from every evil way Ps 40. 8. But that which is in the heart of an Hypocrite of delight and pleasure in them is very little and short And that is onely for his self ends at the most because he conceiveth there is a necessity of the doing of them in order to salvation And so an Hypocrite may like of and use them as a bridge to goe over to heaven or as men use Physick But commonly he doth account all these things as a burthen and he doth use them as a cloak to his wickedness Isa 58. 2 3 4 c. Isa 59. 2 3 c. Ezech. 33 32. Amos 8. 5. When will the New Moon be gone c. the Sabboth c And he doth continue still in his wickedness at the least of the heart as before Psal 58. 2 3 Yea in heart ye work wickedness c. Mat. 23. 27. Acts 8 22 23. SECT IX 8 In their love to and desire after Grace The true Christian doth and must love and desire Grace And the Hypocrite also as he hath a kinde of love to Gods VVord and to godly men so hath he a kind or appearance of desire and love to Grace But there is a great deal of difference between them For 1 The love desire of the true Ch●istian is a true and natural love arising from his new nature and Gods Spirit in him The love of Grace is Grace and a part of the new creature 2 His love to it is for it self and its loveliness in his eye and the likenesse it hath to God and the agreement that there is between the true Christians changed nature and it and because it makes him like to God But that which is in the Hypocrite is counterfeit and not from a new nature for he is not regenerate neither hath he the Spirit of God in him But that seeming love and desire of Grace which is in him is onely for himself and his own end and so he may have a confused desire of it as apprehending it may be a means to escape the wrath of God and the condemnation of hell and to obtain heaven and happiness for him 3 The true Christians desire after Grace is vehement active and unsatiable Psal 84. 2. 7. Cant. 4. 16. He cannot be satisfied with any measure of it but hungers and thirsts still for more Ps 119. 97. O how I love thy Law c. My soul breake●h for the longing c. Phil. 3. 12. Rom. 7. 24. Luke 1. 53. Mat 5 6. Isa 55. 1 2. But the love that is in the Hypocrite is a weak cold careless and unactive love he thinks he hath enough and cares for no more Rev. 3. 17. Because thou saist I am rich c. Luke 6 25. and 1. 53. Luke 18. 12. But more of this afterwards in the fifteenth Section SECT X. 9 In their faith and trust in God The true Christian doth beleeve and trust in God Iohn 14. 1. Psal 31. 1. And so he must do 2 Chron. 20. 20. Psal 130. 7. The Hypocrite also hath a kind of trust and hope in God Psal 106. 12. Job 8. 14. But there is a great deal of odds between the faith trust and hope of the one and of the other 1 The faith and hope of the true Christian is grounded upon the Word of God and the Promise and Covenant of God in Christ which he doth well understand and wherein he hopes himself to be included Psal 78. 7 8. Psal 119. 42. 94. I am thine save me Psal 9. 10. They that know thy Name will put their trust in thee c. But the Hypocrite doth commonly trust in himself or somewhat else besides God Luke 18. 11. 21. Rom. 10. 3. That which the Hypocrite hath is oft times wrought by something else besides the Word of God Psal 106. 12 13. John 2. 23. and 6. 2. and 4. 48. And

we say in the Proverb spun with a fine thred it cannot be spyed by another Nay it is in some cases hard to be found by him in whom it is The refined hypocrisie and hypocrite are in themselves in some cases very hard to be found at all And the gross Hypocrisy after a long continuance therein is by him in whom it is hardly discerned also for it is with him as a lyar who by oft repeating of his lyes beginneth to beleeve them to bee true so the Hypocrite at length deceives himself Iames 1. 26. And because the Hypocrite is of God judicially blinded and hardned in it it being just with God to punish deceit with deceit and therefore Hypocrisie doth very often end in hardness and gross blindness Hosea 12. 7 8. And Ephraim said yet I am become rich c. In all my labours they shall find no iniquitie c Isa 30. 1 2. 6 It is now become a gainfull and profitable sin 7 It is hardly to bee cured not onely because it is hardly discerned but also because he that is sick of it is not willing to be cured of it for it is his trade of life and seldome or never doe we hear of such an Hypocrite converted from his Hypocrisie for the Hypocrite can hardly be drawn to see more hardly to be sensible of and most hardly to use the means for the cure of his disease Or if he doe use means such is the nature of Hypocrisle that it turns the medicine into poyson and it a boseth Religion to the feeding of the humour to the destruction of the soul nor can hee expect any good by the means whiles he doth so continue Ier. 9. 6. 8 It is a kind of Idolatry and Atheism both together It is in effect to say God cannot see for all the profession speaking acting and thoughts of the Hypocrite are alwaies for himself he makes himself his primum principum and his finis ultimus and so sets himself in the place of or rather above God to give to God the worst and to himself a sinful man the best 9 There is a kind of blasphemy in it Rev. 2. 9. 1 Tim. 1. 13. 10. It is a peece or degree of the sin again the Holy Ghost Mat. 12. 24 29 30 31. 4 It is as a dangerous so a loathsom and abominable sin abhorred of God and all good men for it is a lye and a lye to God Hos 11. 12. Yea it is abhorred even of nature in self and therefore no man can endure to be called Hypocrite or dissembler It is therefore as one saith of it the plague of all plagues in its own nature a desperate sinne a deadly disease for it smites at the vital parts of a man it eats out all life goodness out of the will in time puts out the eyes of the mind deadeth and seareth the natural conscience eats out the good affections in the heart It is a rottenness at the core leaven in the midst poyson in the Fountain it corrupts the heart from whence it diffuseth it selfe as it were through all the veins of the whole conversation And Sincerity will keep a man from all this danger 5 Sincerity is a most amiable and desirable thing in it self for if the appearance of godliness be so desirable that the Hypocrite doth assume it what is the thing it self that must needs be much more disirable And if the appearance of sin be so dangerous and abhorred much more then is the sin it self 6 Sincerity is of God a fruit of his Spirit in us Iames 3. 17. 1. 17. The wisdom that is from above is first pure c. without hypocrisie c. Every good gift is from above c. But Hypocrisie is from the devil and our own corrupt hearts 7 Sincerity is commanded of God Iosh 24. 14. Now therefore fear the Lord and serve him in sincerity and truth Deut. 10. 12. And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God c. with all thy heart and with all thy soul Prov. 23. 16. My son give me thy heart But Hypocrisie is forbidden of God Eph. 6. 6 7 Not with eye-service as men pleasers c. Mat. 6. 16. Moreover when ye fast be not as the Hypocrites c. 8 Sincerity is commended of God and good men Iohn 1. 42. Behold an Israelite indeed in whom is no guile Behold him as if he had said It is a rare sight and of high praise to be admired where it is where is there such another shew him me if you can who can be compared to him Job 1. 1. Whose name was Iob and that man was perfect and upright c 1 King 11. 4. His heart was not perfect with the Lord his God as was the heart of David bis Father 2 Chr. 22. 9. Iehosaphat who sought the Lord with all his heart Rom. 2. 29. Hee is not a Iew that is one outwardly but he is a Iew that is one inwardly whose praise is not of men but of God 2 King 23. 25. And like unto him was there no king c. that turned to the Lord with all his heart 3 Joh. 5. Luke 19. 17 18. But Hypocrisie is dispraised of God and good men Act. 8. 23. Thou art in the gall of bitterness and bond of iniquity Mat. 23. throughout 9 By Religion and by Sincerity therein a man may be saved Mat. 58. Blessed are the pure in heart for they shall see God Ps 15. 1. He that walketh uprightly c. he shall never be moved But without sincerity in Religion a man can no more be saved than by prophaness or wickedness of life Jude v. 5. The Lord having saved c. afterward destroyed them that beleeved not c. 1 Cor. 10. 1 2 3 4 c. Psal 119. 2. 10 God loveth desireth and delighteth much in sincerity and in the sincere man his eye is never off him Ps 51. 6. Behold thou desirest truth in the inward parts Ps 11. 7. For the righteous Lord loveth righteousness and his countenance doth behold the upright Prov. 11. 20. They that are of a froward heart are an abomination to him But such as are upright in their way are his delight 1 Chron. 29. 17. I know c. that thou triest the heart and hast pleasure in uprightness Is 66. 2. But to this man will I look even to him that is poor c. Job 36. 7. But God hateth Hypocrisie and the Hypocrite for it Mal. 1. 10. I have no pleasure in you saith the Lord of hosts Zach. 11. 8. and my soul loathed them and their soul abhorred me c. 11 All the perfection a Christian can have in this life is in his sincerity And the sincere man only is the good and perfect man And God accounts him perfect that is sincere It is said for this that the same word in Hebrew serves for both to shew us that he that