Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	observe_v	zeal_n	zealous_a	38	3	9.2691	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91526	Jewish hypocrisie, a caveat to the present generation. Wherein is shewn both the false and the true way to a nations or persons compleat happiness, from the sickness and recovery of the Jewish state. Unto which is added a discourse upon Micah 6.8. belonging to the same matter. / By Symon Patrick B.D. minister of the word of God at Batersea in Surrey.	Patrick, Simon, 1626-1707.	1660 (1660)	Wing P817; Thomason E1751_1; Thomason E1751_2; ESTC R203168	156,691	423

of others and for their own Traditions more then Gods commands 2. They loved acts of Piety better then acts of Mercy and Justice and those acts of Piety that were outward more then the inward 3. That which agreed with their humour better then that which was against it 4. More scrupulous of a little sin then a great 5. Just in one case that they might be unjust in many and sometimes charitable that they might be constant extortioners 6. They would do more then was commanded in one thing rather then what was commanded in all things 7. Great need therefore we should examine our selves Observe well what moves you when extraordinary zealous for one thing 8. Observe what your zeal in one case is apt to make you neglect in others 1. AND this will lead me to the great mark of the Pharasaick spirit which comprehends all the rest and that is a fierce zeal for some things with a plain neglect of all the rest As it is easier to talk then to do so some things are easier to be done then others And if you read the Gospel you will see that they pickt out those things that were of easie digestion and would nourish their diseases but rejected every thing that might make them sick and vomit up all their filthiness To make this more apparent I will instance in some particulars which clearly discover their partial and unequall zeal in performance of their duty And First you may observe that they loved their own Traditions better then they did Gods express commands There are many learned men and St. Hierom among the rest that think God did not command them to make Phylacteries but only carefully to remember the Law Deut. 6.8 9. And yet they were more carefull to have these scripts of parchment about them then to have the Law of God written on their hearts which was contained in them But though that be not certain yet it is most indubitable that God commanded them to honour their Father and Mother but no where bids them offer and consecrate all their estates to him And yet notwithstanding they took themselves to be excused from all obligations to relieve their poor Parents So Theophylact interprets it if they could but say that they had devoted all that as a gift to God whereby they might do them any good Mat. 15.5 which was a most lensless thing and as if what was given to the poor especially to our parents were not given to Gods uses And yet now at this day men are wont to swagger more in a new fashion and late invention in Religion of their own contriving then to contend earnestly for the manifest precepts of our Lord Iesus They are all on a fire for a doubtfull opinion for a mode of Government which relies on no clear Scripture but have scarce any sensible heat for that love and charity which Christ hath undeniably commended over and over again to his disciples 2. A Second thing which you may observe in the Pharisees is this that they loved actions of Devotion to God better then actions of Mercy and Equity to men That you may see by their long prayers Mat. 23.14 and their Corbans or gifts they offered to God just now mentioned There was more of Pomp and fame but less of Self-denyall in the one then in the other and they would alwayes chuse that which was most easie especially if it conduced to their credit and glory And therefore thirdly you may observe that of all actions of Piety they chose those that were most outward and done with least trouble As to praying they were much addicted but with meditation inward admirations of God adorations of his excellencies we may be sure they were little acquainted And just so now it is men think that actions of piety merit more of God then others do and that he is so pleased with them that he can be content if they overlook others while they are so very kind to him and therefore Mercy and Kindness to others are meer strangers to them And you may observe that men had rather pray with others then alone by themselves and they account it a greater attainment to be a speaker in a congregation then to be humble and lowly-hearted They are strangers to inward and deep thoughts of God for if they were acquainted with his holiness and goodness they would mind nothing more then to purge themselves from all their filthy passions and affections and to do good to all as he doth 3. And indeed fourthly it was generally true of them that they loved that which was outward more then that which was inward Mat. 23.25 28. And they loved that which agreed with their own humour better then that which was against it v. 15. They scoured the out-side that it might shine and glister and dazzle all mens eyes with its brightness but they cared not how black or cankered they were within and how vile they appeared in Gods eyes so that all their neighbours would suspect no foulness And they endeavoured the conversion of others to their Religion which did but feed their own vain humor and popular desire of being accounted great and glorious Saints while they took no care to turn their own hearts to God and true righteousness from which they had so monstrously degenerated Of this sort are all they who are highly zealous against all carnal sins but live in those that are spiritual They hate all riot and drunkenness as we all ought to do but are drunken themselves with rage anger and pride They reprove others sharply but cannot indure a fair reproof from others They cry out perhaps against injustice but think it no robbery to take away a mans good name They detest unclean embraces but yet have an unchaste complacency in themselves and their own Opinions They would have no wicked men govern us but they think themselves fit for their places and are desirous of preheminence 4. A fifth token of their hypocrisie was that they were more scrupulous in committing of a little sin then of a great They would take false witness against Christ though they would not enter in the Governours hall for fear of being defiled Which was as if one should strain his liquor if there were a gnat in it but make nothing of swallowing a Camel Mat. 23.24 The heat and sap of their souls spent themselves in such broad leavs and fruitless suckers as you see in a Vine undressed and he that should but pluck off one leaf strike off one ceremony or uncommanded duty that they imposed was a greater enemy to God in their account then he that broke most of Gods Laws He that knows the world cannot but see that this leaven is not yet cast out of mens hearts We have many that are Christians just as Domitian was a Souldier that are enemies to flies and flies to their enemies Very braving and daring they are against that which is called Superstition but easily

yielding to temptations to covetousness deceit and unlawfull gain or on the contrary very fearfull to fail in a ceremony but worshipping the flesh and living loosely An Hypocrite is much imployed in little things and busied about the shadow and bark of religion be it what it will If religion be pompously gloriously cloathed then he will strive to be most ceremonious costly and chargeable in his devotion so that we may say of him as the Philopher said of a finical but empty Lawyer homo in causis agendis bene vestitus a neat man in his Religion one that pleads with God in gorgeous apparrel But on the contrary if men take to a side that loves to be sordid and slovenly and as careless as they can in all outward decencies none shall more fiercely decry all ceremonies nor more prophane all that was before accounted holy And so in all other matters the most inconsiderable among them exercise their zeal and the weightiest exercise only their fancies and tongues 5. A Sixth thing to be noted in them is that they would be just in one thing that they might be unjust in another v. 23. They would pay their tithes to the Priests that this might cover all their acts of rapine and covetousness among the people And they did not only pay them but were very scrupulous to pay them exactly as if they would not wrong one of a Cummin seed or a Speer of mint or as we say of the hair of one head when as they neglected judgement if any causes came before them they shewed no mercy to the poor and kept no faith in their Covenants and promises It concerns a man to be very punctual with some persons and in his ordinary intercourse to keep to rules of justice else he would be hissed out of the world and he would have no opportunity to deceive a simple or unwary soul Much less would he be able when he stretches his conscience to do a base action to take himself still for a godly man if he did not at other times deal fairly And therefore he is fain also to imitate the Pharisee in a Seventh quality and that is to do some great act of Charity to excuse himself from a constant exercise of it It is like that these hypocrites which our Saviour speaks of paid the tythe which was due every third year for the use of them that were in need Deut. 14.28 as well as the yearly dues to the Ministers of God in the Temple And this great and expensive charity they thought perhaps so highly of that they never reproved themselves for their miserable and wretched covetousness at all other times As many men now whose fingers are very stiff may chance to draw their purse-strings at some solemn time or when they are much moved with a good Sermon of Alms-doing who at other seasons have hearts as hard as flints to the crying necessities of their Brethren Much of the Religion of men and their charity also knows its times and daies if they be observed God lends them they think the rest of their lives to dispose of as they please themselves 6. And lastly they would not stick to do more then they were commanded that they might neglect Gods express Commands For many think that the tythe of every herb which they paid Luke 11.42 was not due by the Law but they could be content to over-do in this case that they might do nothing in others to give these free-will offerings that they might have their own wills in greater matters so false is the heart of men that they think an excess in what pleases them will satisfie for all their defects in that which is most pleasing unto God As to keep whole daies of prayer is far more grateful to some then to keep a continual watch over themselves in all their dealings and converses with others and in all their own inward thoughts and desires They will leave no stone unturned to find out an Art or device to save themselves from the trouble of Mortification and self-denial They will wriggle every way rather then be strait and upright as God made them Any labour or pains they will take to shift off the great Commandments of loving God with all their hearts and souls and strength and loving their neighbours as themselves 7. The more need there is that men should be earnestly urged to search into their hearts and examine them well about these things lest there lie hid any of this leaven under many seeming actions of Godliness Take heed lest you wink at some evil affection which you bear a particular respect unto and let it scape untouched when you profess to cleanse your selves Beware lest you cast only a favourable look upon some duties of Religion and look asquint upon the rest or take no notice of them Labour to remove all obstructions that Zeal may have a free passage through the whole frame of your souls and that you may be equally spirited to every duty of Religion And I shall commend these two things as of singular use and advantage to keep our hearts from self deceit First Let men suspect themselves when they are moved with an extraordinary heat and feel a great zeal agitating of them in some one thing which they undertake upon the account of Religion Let them presently begin to ask themselves how they stand affected to all the rest and to feell how their pulse beats in all things especially in the most spiritual actions Or else it is a thousand to one that this zeal will betray them into hypocrisie and they will place all their religion in it And therefore search well if there be not some externall inducement which thou dost not observe some corrupt end at the bottom some willingness to spare a foul and nasty desire which makes thee so zealous in that particular thing which may be as a covering for thy coldness in other matters Be not cheated by thy self into a belief that thou art religious when thou bearest not a love to all Gods Commandments but labour impartially and conscienciously to carry thy self to every duty alike and then thou maist be well perswaded of thy sincerity in Religion 8. And Secondly Let every man observe what it is that he is most in danger to neglect when his Spirit is forwardly carried towards one thing There is alwaies some one duty more then others that a partial zeal is apt to devour Be sure therefore to take heed and beware of covetousness while you cry out against profaneness Be as carefull to maintain love in your heart to your Brethren as you are to observe them reprove them or to make them of your mind Be as humble lowly and poor in spirit as you are ready to distribute to relieve the poor or despise the world Labour to be in as great charity with your enemies to love them pray for them and bless them as you are willing and perhaps forward

to hazzard your selves in a good cause Be as consciencious in following the Ministers Doctrine as in paying of him his tithes and speaking well of him As zealous in doing as you are in hearing as carefull to use Gods grace as to beg it to live to God as to pray to him And Saint James gives us the reason Jam. 1.22 That we shall otherwise deceive our own souls We shall have only so much religion as will serve to cozen our selves as many a man doth who hears Gods word and prayes and is much affected but makes no conscience of laying it to his heart by serious consideration and working of it into the frame of his spririt that he may live according to it CAP. XXIV 1. The distinctions which the Pharisees had to elude Gods commands 2. One more notable then the rest that if they kept one precept well they need not keep all others 3. The fleshly Christian hath his jugling tricks He distinguishes between the letter and the Spirit of a duty 4. Or saith he follows Providence 5. Or that he hath an Impulse 6. Or he pleads Necessity 7. Or that he doth it for Gods glory 8. Or hath liberty from Free-grace 9. Or from the Examples of good men 10. We must not believe every pretender 11. Observe how they change and turn about 12. Especially how loth they are to suffer and how impatient under it 1. BUT you may well wonder how men so knowing as they were should overlook the most necessary things which are so legible in the Book of God and perswade themselves that they were pious notwithstanding such palpable neglects Sure these men had a most notable wit which could invent such cunning distinctions as should allow them to break all Gods Commandments while they seemed to keep them And so they had as our Saviour tells Mat 23 16 17 c. where you may see that they did absolve men even from their oaths that were made by holy things viz the Temple and the Altar if they were not made by that which they most loved the Gold and the Gift It is so senseless a distinction whereby they freed men who had solemny sworn as our Saviour plainly proves to them that we cannot but think it was invented by gross covetousness and yet with a shew of devotion to God in preferring the Gold that was brought to his treasury and the gifts to his Altar above all other things in sacredness And so they defeated another command concerning the giving of honour to our Parents by making a vow that all they got should be as a Sacred thing to their parents i. e. it should be as unlawfull for them to have any of their goods as to enjoy that which was devoted to God For so they that are best skilled in the Jewish learning do expound that place V. J. r Coch. in duns Tit. Talmud cap. 7. Sanhedr Mat. 15.5 though some of the Fathers as I have already said think that it speaks of consecrating their goods to the treasury of God This was a rare way to be rich by vowing not so much as to give their parents a mite of their goods and a great piece of religion no question they thought it to keep such a vow when they had made it This was a subtile Art to be covetous and under a religious tye both together 2. But these are no more then trifles in compare with that transcendent trick which absolves a man at once from as many duties as he pleases That rare device was this That if a man observed but one command well it was not absolutely necessary that he should keep the rest Vid Tit. Maccoth cap. 3. So R. Chanania saith that God would have Israel increase in merits and therefore it was that he multiplied so many precepts It was not absolutely necessary that they should observe them all but they should merit exceedingly if they did For so Maimon observes in his Comment upon that place cited in the margin If any of Israel keep one of the six hundred and thirteen precepts as he ought out of love and without a mixture of worldly designs he shall have a portion in the world to come Many evasions will mens own lusts and desires suggest to them for the casting off the weight of any duty that lyes upon them but this is such a notorious gloss that by it they might slip their necks from the yoke of every command but that which they could be content to practice 3. And you must not think the fleshly Christian is at a loss for the like distinctions interpretations and glosses for to serve the dear interest of his sins Loth he is to break a Law unless he seem to himself to keep it and therefore here his wit steps in and offers its help to salve his conscience and his profit or pleasure both together I shall take the liberty to instance in a few which are easie to observe because I doubt men will make a shift to understand nothing that concerns them by all that I say unless I descend to particulars First therefore if a man have use for a sin as suppose the breaking of an oath he can distinguish between the Letter and the Spirit of it He can easily perswade himself that he keeps the prime meaning which is according as he pleases to have it though he go contrary to the sound of the words and the sense in which men commonly understand it And thus those persons in New England who made so great a disturbance See Mr. Welds relation An. 1636. evacuated and blotted out the whole body of Christian precepts and did not leave so much as the Pharisees who thought obedience to one precept at least to be necessary saying That the letter of all the Scriptures were for a Covenant of works but the Spirit of them held forth a Covenant of free grace This was a rare answer when they were urged with several places of Holy Writ that proved the necessity of Sanctification and inward righteousness which they turned out of doors under the pretence of letting in Christ If it were said that we must become new creatures the Answer was ready that by the new creature is meant Christ and therefore we must only get into Christ If it were said we must be holy as God is holy this was the return that Christ is our sanctification and that there is no inherent righteousness in us but only in him And whereas the Scripture saith Blessed are the poor in Spirit c. they said a man might have all grace and yet want Christ This was the secret sense the Spirit of the Scriptures That we need do nothing and Christ hath done all This was holding forth naked Christ as they called it so naked indeed that it is a shame to speak of it 4. If men cannot attain to this height of secret intelligence which the old Gnosticks likewise boasted of but they must acknowledge that