Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	know_v	word_n	2,143	5	3.8658	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39695	The touchstone of sincerity, or, The signs of grace and symptomes of hypocrisie opened in a practical treatise upon Revelations III 17, 18 being the second part of the Saint indeed / by John Flavell ...	Flavel, John, 1630?-1691.; Flavel, John, 1630?-1691. Saint indeed, or, The great work of a Christian opened and pressed.	1698 (1698)	Wing F1202; ESTC R40933	101,310	218

vigour and life expires by degrees or as a consumptive person dyes for to that also he alludes here there is â— disease which is called Consumptio totius a Consumption of the whole and those thaâ— dye of that disease languish more and more till at last they drop sensim sine sensu by imperceptible degrees and steps into the grave But in the unregenerate whatever conflicts they have with sin no corruption falls before it it may be said of them as the Church in another case complains of her self Esa. 26. 18. We have been in pain we have as it were brought forth wind we have not wrought any deliverance in the earth neither have the inhabitants of the world fallen So it fares with these professours they pray they hear they vow they resolve but when all is done their lusts are as strong and vigorous as ever no degree of mortification appears after all And thus much of the tryal of our sincerity by our carriage towards sin CHAP. VII Shewing what proof and tryal is made of the soundness or unsoundness of our graces by the duties of Religion which we perform SECT I. WE now come according to the method proposed to make tryal of the truth of falseness of grace by the duties we daily perform in Religion And certainly they also hâ—ve the use and efficacy of fire for this discovery 1 Joh. 2 4 5. He that saith I know him and keepeth not his Commandments is a lyar and he truth is not in him but whoso keepeth his word iâ— him verily is the love of God perfected anâ— hereby know we that we are in him This is a practical lye of which the Apostle speaks here by which men deceiveâ— other ã€ˆâ—Šã€‰ while and themselves for ever a lye not spoken but done when a mans course of life contradicts his profession The life of an Hypocrite is but one long oâ— continued lye he saith or professeth he knows God but takes no care at all to obey him in the duties he commands he either neglects them or if he perform them it is not as God requires if they draw nigh â— him with their lips yet their heart is far from him Isa. 29. 13. Thou art near in their mouth but far from their reins Jer. 12. 2. There are some that feel the influence power of their Communion with the Lord in duties going down to their very reins there are others whose lips and tongues only are toucht with Religion This is an age of light and much profession men cannot now keep up a reputaâ—ion in thâ— sober professing world whilest they let down and totally neglect the duties of Religion but surely if men would be but just to themselves their very performances of duty would tell them what their hearts are SECT II. FOr there among others these following particulars that do very clearly diffeâ—ence he sound from the unsound prfessour 1. First The designs and true Levels and â—aims of mens hearts in duty will tell them what they are An Hypocrite aims Low Hosea 7. 14. They have not cried unto me with their heart when they â—owled upon their beds they assembled themselves for Corn and Wine and they rebel against me It is not for Christ and pardon â—or mortification and holiness but for corn and wine thus they make a Market of Reâ—igion all their ends in duty are either carnal natural or legal it is either to accommodate their carnal ends or satisfie and quiet their Consciences and so their duties are performed as a sin-offering to God But an upright heart hath very high and pure aims in duty the desire of their â—oul is to God Isa. 26. 8. their soul follows â—ard after God Psal. 63. 8. One thing have I desired of the Lord that will I seek after that I might dwell in the house of the Lord all the days of my life to see the beauty of the Lord and to enquire in his Temple Psal. 27. 4. These are the true Eagles that play at the Sun and will not stoop to low and earthly objects Alas if the enjoyment of God be missed â—n a duty it is not the greatest enlargements of gifts will satisfie he comes back like a man that hath taken a long journey to meet his friend upon important business and lost â—is labour his friend was not there 2. Secondly The engagements of menâ— hearts to God in duties will tell them whaâ— they are The hypocrite takes little heed toâ— his heart Esa. 29. 13. they are not afflicted really for the hardness deadness unbelief and wanderings of their hearts in duty as upright ones are nor do they engage theiâ— hearts and labour to get them up with Godâ— in duty as his people do I have intreateâ— thy favour with my whole heart saith David Psal. 119. 58. they are not pleased in duty till they feel their hearts stand towards God like a bow in its full bent I say not it is alwayes so with them what would they give that it might be so but surely if their souls in duty be empty of God they are filled with trouble and sorrow 3 Thirdly The Conscience men make oâ— secret as well as of publick duties will telâ— them what their hearts and graces are true or false A vain Professour is curious in thâ— former and either negligent or at best formal in the latter for he finds no inducementâ— of honour applause or oâ—tentation of giftâ— externally moving him to them nor hath he any experience of the sweetness benefit of such duties internally to allure and engage his soul to them The Hypocrite therefore is not for the closet but the Synagogue Matth. 6. 5. 6. not buâ— that education example or the impulse oâ— conscience may sometimes drive him thither but it is not his daily delight to be there his meat and drink to retire from the clamour of the world to enjoy God in secret â—Tis the observation of their duties is the great inducement to these men to perform them and verily saith our Lord ver 2. they have their reward ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ they have it away or they have carryed off all the benefit and advantage that ever they shall have by Religion Much good do them with their applause and honour let them make much of that aery reward for it 's all that ever they shall have But now for a soul truly gracious he cannot long subsist without secret prayer 'T is true there is not always an equal freedom and delight a like enlargement and comfort in those retirements but yet he cannot be without them he finds the want of his secret in his publick duties if he and his God have not met in secret and had some Communion in the morning he sensibly finds it in the deadness and unprofitableness of his heart and life all the day after 4. Fourthly The spirituality of our duties tryes the sincerity of our graces an unregenerate heart is carnal whilest engaged in

miracles thy wooings and beseechings thy knocking 's and strivings I have couzened thee of them at the very gates of Heaven for all their illuminations and tasting of the powers of the World to come I have shipwrackt them in the very mouth of the haven 3. Thirdly The common works found in unregenerate souls deceive many who cannot distinguish them from the special works of the spirit in Gods Elect see that startlinâ—â— Scripture Heb. 6. 4. where you find among the common operations of the Spirit upoâ— Apostates illumination which gives perspicuity to their minds in discerning spirituaâ— truths and that frequently with more distinctness and depth of Judgment thansomâ—â— gracious souls attain unto besides it is the matter out of which many rare and excellent gifts are formed in admirable variety which are singularly useful to others as they are exercised in expounding the Scriptures ã€ˆâ—Šã€‰ deâ—ending the truths of Christ by solid arguments preaching praying c. and make the subject of them renowned and honoured in the Church of God whilest mean time they are dâ—zled with their own splendour and fatally ruined by them There you find also Tasting as well as enlightening So that they seem to abound not only in knowledge but in sense also i. e. iâ— some kind of experience of what they know for experience is the bringing of things to the Test of spiritual sense They do tastâ—â— or experience the good that comes by the promises of the word and discoveries of heaven and glory though they feel not experimentally the transforming efficacy of these things upon their own souls Now that illumination furnishing them with excellent gifts as before was noted enabling them to Assent to Gospel truth's which the Scripture calls faith Acts 8. 12. and working in them conviction of sin 1 Sam. 15. 24. reformation of life 2 Pet. 2. 2â— and touching their affections also with transient joy in the discovery of those truthâ— And this Taste which comes so near to the experience which the sanctified soul enjoyes these things seem to put their condition beyond all controversie and lay a foundation for their ill built confidence nothing is more apt to beget and nourish such a Confidence than the meltings and workings of our affections about spiritual things for as a grave Divine hath well observed such a man seems to have all that is required of a Christian and to have attained the very end of all knowledge which is operation and influence upon the affections When they shall find heat in their affections as well as light in their minds how apt are they to say as these self-deceivers in the Text did they are rich and have need of nothing Now of all the false signs of grace by which men couzen themselves none are so dangerous and destructive to souls as those that come nearest true ones never doth Satan more effectually and securely manage his cheats than when he is transformed into an Angel of light Among this sort of self-deceivers how mâ—ny gifted men and among that sort some imâ—â—ployed in the office of the Ministry will bâ— found whose daily imployment being abouâ— spiritual things studying preaching prayâ—ing c. conclude themselves sanctified persons because they are versant about sacreâ— imployments as if the subject must be beâ—â—cause the object is sacred Oh that sucâ— would seriously ponder those two Scriptureâ— Mat. 7. 22. Many will say unto me in thaâ— day Lord Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderful things and I Cor. 9 27. lest that by any meanâ— when I have preached unto others I my self shoulâ— be a cast away 4. Lastly To add here no more this strengthâ—â—ens self deceit exceedingly in many vizâ— their observations of and comparing themâ—selves with others Thus the Pharisees thosâ— gross self deceivers trusted in themselves thaâ— they were righteous and despised others Luke 18â—â— 9. their low rating of others gave them thaâ— high rate and value of themselves and thuâ— the proverb is made good regnat luscus inteâ—câ—cos he that hath but one eye is a King among the blind Thus the false Apostles cheated and beâ—â— fool'd themselves 2. Cor. 10. 12. but they measuring themselves by themselves and comparing themselves among themselves are not wiâ—e God hath not made one Man a measure or â—â—andard to another Man but his Word is â—he common beam or scale to try all Men. These Men are as sharp sighted to note oâ—â—er Mens evils as their own excellencies ã€ˆâ—Šã€‰ eye the miscarriages of others with derisiâ—â— and their own performances with admiraâ—â—on They bless themselves when they behold â—â—e prophane in their impieties Luk. 18. 11. God I thank thee that I am not as other men are Extortioners Unjust Adulterers or even as this â—ublican q. d. O what a Saint am I in comâ—arison of these miscreants The Pharisees Religion you see runs all upon nots a negaâ—â—ve holiness is enough to him and the meaâ—â—re he takes of it is by comparison of himâ—elf with others more externally vile than â—imself A Christian may say with praise â—nd humility I am not as some men are but â—â—ough he know nothing by himself yet is he â—ot thereby justified 1 Cor. 4. 4. he neitheâ—â—â—akes together the enormities of the vilest on â—he infirmities of the holiest to justifie and â—pplaud himself as these Self deceivers do And these are the causes and occasions of that general deception under which so great a â—art of the professing World bow down â—nd perish SECT IV. 3. IN the last place I shall prove this poâ—variously according to the importanâ— and usefulness of it with as much breviâ— and closeness of Application as I can Anâ— Use. 1. Shall be for Caution to Professon before I tell you what use you should maâ— of it I must tell you what use you may nâ— make of it First Don't make this use of it to coâ—clude from what hath been said that all Pâ—fessors are but a pack of Hypocrites and thâ— there is no Truth nor Integrity in any Maâ— this is both intolerable arrogance to ascenâ— the Throne of God and unparallel'd Unchâ—â—â—ritableness to judge the hearts of all Men. Some Men are as apt to conclude others â— be Hypocrites by measuring their hearts bâ— their own as others are to conclude theâ—â—selves Saints by comparing their own exceâ— lencies with other Mens corruptions but bleâ—sed be God there is some grain among thâ— heap of chaff some true Diamonds amonâ— the counterfeit Stones The Devil hath noâ— the whole piece a remnant according ã€ˆâ—Šã€‰ election belongs really to the Lord. 2. Secondly Don't make this use of it thaâ— assurance must needs be impossible becauâ—â— so many Professors are found to be Self deâ—ceivers That assurance is one of the great diffiâ—â—lties in Religion is a great truth but that is therefore unattainable in this World is â—ery false Popish Doctrine indeed makes it â—possible but that Doctrine

Selected quad for the lemma: truth_n

Text snippets containing the quad