Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	mouth_n	6,859	5	7.7675	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94353	Elijah's mantle: or, The remaines of that late worthy and faithful servant of Jesus Christ, Mr. John Tillinghast. Viz. I. The conformity of a saint to the will of God. On Act. 21.14. II. The will of God and Christ concerning sinners. On Gal. 1.4. III. No condemnation to them that are in Christ Jesus. On Rom. 8.1. IV. Christs love to his owne. On Joh. 13.1. V. True gospel humiliation. On Zach. 12.10. VI. The most effectual means to kill and subdue sin. On 1 Joh. 2.2 VII. The advocateship of Jesus Christ, a great ground of saints comfort and support under sins and infirmities. On 1 Joh. 2.2. VIII. The only way for saints to be delivered from the errors and evils of the times. On 1 Tim. 6.11. IX. Of the Old Covenant, from Gal. 4.30. being so farre as the author had proceeded, in a treatise of the two covenants, before his death. Published by his owne notes.	Tillinghast, John, 1604-1655.; Manning, John, d. 1694.	1658 (1658)	Wing T1172; Thomason E1557_1; ESTC R203796	263,858	498

then would their trust be This trust in Ordinances was so great as that they did under it shrowd themselves in iniquity Micha 3.9 10 11. They commit all manner of iniquity and yet leane upon the Lord trust in him conclude for certaine hee was amongst them no evil should befall them What makes them conclude thus O they had the presence of Ordinances though they did sin and rebel yet they had their Temple among them and could offer up Sacrifices for their rebellions and this they thought made amends for all therefore when God will destroy their false trust he threatens them with the ruine of their City and their Temple the place of their worship vers 12. And because of this horrid abuse of their Sacrifices and Offerings making them by reposing their trust in them a most abominable Idoll God speakes disdainfully of their Sacrifices though yet they were things of his own appointment Hos 8.13 They sacrifice flesh for the sacrifice of my offerings and eat it but the Lord accepteth them not Now will hee remember their iniquity and visit their sins as to say Do they indeed sacrifice no such matter they onely bring mee a little flesh which I regard not but will punish them for it So Isa 66.3 Hee that killeth an Oxe is at if hee slow a man hee that sacrificeth a Lamb as if hee cut off a Dogs necke hee that offereth an Oblation as if hee offered Swines blood hee that burneth Incense as if hee blessed an Idol I count saith God your Sacrifices no other but as so many most abominable and detestable iniquities Memorable is that of Abijah 2 Chron. 13. whose faith riseth very high vers 12. Behold God himself is with us for our Captain O children of Israel fight yee not against the Lord God of your Fathers for you shall not prosper And by this faith a most glorious victory is obtained vers 18. Thus the children of Israel were brought under and the children of Judah prevailed because they relied upon the Lord God of their Fathers But what was this faith built upon why in great part though not wholly upon Duties and Ordinances as see vers 10 11. But as for us the Lord is our God and we have not forsaken him and the Priests which minister unto the Lord are the sons of Aaron and the Levites wait upon their businesse And they burn unto the Lord every morning and every evening burnt Sacrifices and sweet Incense the Shew-bread also they set in order upon the pure Table and the Candlesticke of gold with the Lamps thereof to burn every evening for we keep the charge of the Lord our God Obedience to the Commands and Institutions of the Lord and the presence and injoyment of Ordinances are two principal things upon which these high expressions of faith are grounded And observe notwithstanding the faith of this King did rise to so great a height yet was it not a true faith for of the same person it is said 1 King 15.3 That he walked in all the sins of his Father which he had done before him and his heart was not perfect with the Lord his God as the heart of David his Father So that there may be great faith springing from Duties injoyment of Ordinances which yet notwithstanding is not true faith it is the faith of the Old Covenant but not the faith of the New 3 For Outward priviledges what confidence did the Jews lay in this external priviledge of being Abrahams seed Joh. 8.33 yet John Baptist tells them plainly that the foundation of their faith was an empty thing and would prove but a lying vanity Matth. 3.9 Thinke not to say within your selves we have Abraham to our Father as to say do not boast of this lay not your confidence here for I tell you it will deceive you you will finde a lie in it Such a confidence wee read of Ezek. 15.16 But thou didst trust in thine own beauty and playedst the Harlot God having by crowning Israel with many outward mercies and priviledges made them a Renown among the Heathen and very beautiful in the eyes of all through his comeliness put upon them vers 14. they presently lay a trust build a confidence upon this But thou didst trust in thine own beauty and what followed and playedst the Harlot False trusts do but open the door and lead to sin Notable is that place Isa 48.1 2. Hear yee this O house of Jacob which are called by the name of Israel and are come forth out of the waters of Judah which swear by the Name of the Lord and make mention of the God of Israel but not in truth nor in righteousness For they call themselves of the Holy City and stay themselves upon the God of Israel Observe here is a very great confidence laid upon an outward priviledge God by vertue of the Old Covenant gives himself as I have formerly said to Israel to be their God in a peculiar way so as that hee was not so the God of any other people this was a very great and glorious priviledge though no other as hath been observed but a conditional mercy which might bee forfeited and lost They ate too so taken with this that saith the Prophet they make mention of the God of Israel i.e. boast much of this God as their God yea saith the Prophet They stay themselves upon the God of Israel i.e. build much faith upon this that they are Israelites and God is the God of Israel therefore surely God loves us we must be happy yet observe all this boasting and beleeving was but a counterfeit They make mention of the God of Israel they stay themselves upon the God of Israel but not in truth nor in righteousnesse 4 For experiences and faith built upon them the example is famous Psal 106.11 12 13. God works a very glorious deliverance for Israel the waters cover their enemies not one is left What then What doth the experience of this miraculous deliverance work in them why see vers 12. Then beleeved they his words they sang his praise Now they beleeve yea so beleeve as that their hearts are filled with joy their mouthes with praises but observe this faith built upon experiences soon dyes as in the following verses They soon forgat his works they waited not for his Counsel But lusted exceedingly in the wildernesse and tempted God in the Desart And he gave them their request but sent leannesse into their souls Minde it Those that but just now had fat flourishing souls they beleeve sing praise their soules are presently lean Such is all the fatness and flourishing of the Old Covenant a dying fading thing 5 For Providences what faith doth Saul build upon a Providence 1 Sam. 23.7 Hee is hot in persecuting David David flying from place to place enters Keila● a walled Town Saul hears of it presently cries out a Providence God hath delivered him into my hand as to say I have hitherto feared

hands of Christ there are no terrors threatnings no curse no noise of death hell and damnation though I break the same all these things being gone And on the other side is there not much to cause love heaven eternal life is given before ever I strike a stroak do one action that the Law requires of mee set one step in a way of obedience all my sins are pardoned in Christ and through him before ever I commit them is not here much to beget love and to make mee out of love to yeeld obedience to the holy Law of God who hath pardoned my sins made mee an heire of life eternal and all without my merit or desert therefore I say this obedience having not slavish fear in it but arising from love must needs bee Gospel-walking 3 That obedience which is the fruit and effect of the working of Gods holy Spirit in us is Gospel-walking for not the Law but the Gospel or New Covenant gives the Spirit which helps us to obey But now all obedience to the Law as it is in the hands of Christ is such for to such as take the Law of Christ Christ first gives his Spirit then his Law as Ezek. 36.27 I will put my Spirit within you What then And I will cause you to walk in my wayes First the Spirit to inable to obedience then the Law and they do obey it Therefore all such obedience is Gospel-walking Other Questions there are behinde which I cannot reach at present I shall onely minde you of this that what hath been before spoken serves to correct two great mistakes 1 A MISTAKE of some men of the one hand who are so much for the Gospel and do so cry it up that they throw the Moral Law quite out of doors as though there were no room for that in the Gospel Temple They think that grace and good works are so inconsistent one with the other that they can never stand together and therefore that grace may bee all the Law and good works shall bee nothing at all whose mistake is corrected from what hath been said and proved that the Moral Law remaines a Rule to Saints in Gospel-times 2 A MISTAKE of some others on the other hand who out of zeal for the Moral Law do hand over head urge and press the same as the Rule of Saints never considering how or in what sense the same remaines a Rule and by so doing they bring the glorious Sons of Sion the free-born Saints of the Gospel under the power and commands of a Covenant of Workes ere they are aware Whose mistake is corrected by distinguishing of commands as they are Moses's and Christs In the first sense the Law is not a Saints Rule and it is dangerous so to make it in the latter it is and it is sweet and comfortable so to receive it Therefore you that are Saints and Beleevers hence learn two things I Not to reject the Moral Law as a Rule to order your lives and conversations by but with love delight and chearfulness approve of imbrace and obey the same 2 Not to take the Moral Law for your Rule as it comes out of Moses his hand for then you bring your selves under the power of a Covenant of Workes and your soules will bee continually filled with terror fear and trembling covered over with darknesse lying under apprehensions of wrath and altogether weake and unable to do what is commanded But take it out of the hands of Christ and then with Paul you will say The Law if holy just and good I consent to the Law that it is good I delight in the Law of God after the inner man yea with my minde I my selfe do serve the Law of God Which Gospel-walking the Lord bring you and I daily more and more unto Amen When a mans walk may bee said to bee a Gospel walk SERMON VI. Rom. 8.1 Who walk not after the flesh but after the Spirit BY this time you know the meaning of these Phrases which you have oft heard to bee meant either of Legal or Gospel walking Walking after the Old or New man I have spoken or Legal walking and am now upon Gospel walking The last day I shewed you what Gospel walking is I now proceed to another Question viz. 2 Quest When may a mans walk bee said to bee a Gospel walke or a walking after the Gospel I answer I. When the Rule of a mans obedience is a Gospel Rule i.e. the Law as it is in the hands of Christ. Of this having spoken at large the last day I shall wholly wave it now 2 When the principle of a mans obedience or walking is a Gospel principle Quest But what is the Gospel principle Answ This Gospel holds forth two great things viz. a crucified Christ to bee beleeved on and the Powring out of the Spirit of Christ into the hearts of beleevers The first respects our Justification the latter our Sanctification or our obedience and walking Now as Christ crucified is the great Principle in the business of our Justification whence alone that flows from the knowing and beleeving on a Crucified Christ so the Spirit of Christ in the hearts of Saints is the great Principle in the matter of our obedience whence that flows Hence Rom. 8. the Sons of God are said to bee lead by the Spirit of God i.e. the Spirit doth not onely teach a beleever what is his duty but doth as it were take him by the hand and lead him to it help and guide him in it There is more held forth in the word leading than in teaching I teach another when I write him a copy and lay it before him and tell him how hee should hold his pen and order and guide his hand but now when I do not onely do this but take his hand in mine and write therewith I may bee better said to guide or lead him So the Spirit of God teacheth a beleever when it makes discovery of any truth to him hee was ignorant of before and shows him what duty that truth calls for from him but when it doth not onely do this but also inables the soul to receive this truth and to walk up to what this truth calls for conforming the soul to the truth or will of God then doth it exercise its leading power in the soule And therefore Ezek. 36.27 God saith I will put my Spirit within you and cause you to walke in my wayes c. In the Gospel or New Covenant the Spirit of God put into a beleever is the causing constraining principle to obedience and holy walking As in the Old Covenant though the fruit seem never so glorious yet the principle or root of all obedience is Flesh So in the New Covenant though the outward fruit seem never so mean and weak yet the principle or root is the Spirit All Gospel graces and works are fruits of the Spirit as Gal. 5.22 23. But the fruit of the Spirit is love joy

times of the Law God gave his Spirit but only to some few extraordinary men as Prophets c. in the beginning of the Gospel God poured it downe upon many more upon Apostles and many Brethren but not all but now in the last daies upon all flesh for I take it that this Prophesie of Ioel relates to the last daies though in the beginnings of it it was fulfilled in the Apostles time add so Ierem. 31.34 And they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall shall know me from the least of them unto the greatest of them saith the Lord speaking of the last daies it is said They shall all know me So Isa 65.20 The childe shall dye an hundred years old i. e. in knowledge very Children shall have the Spirit poured downe upon them O what a glorious time will this be when all the Saints shall be filled with the Spirit when you cannot goe to a Saint but you shall finde Gods Spirit breathing in him and how should this stirre up every one of us upon whom these last daies are coming if not come to labour after the Spirit Is it not a shame that the nearer this time comes the more Carnal instead of Spiritual we should be Obs 3. All grace it from the Spirit of God the spirit of grace we have no grace in our Nature but all is from the Spirit as the fruits thereof Gal. 5.22 23. But the fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance Obs 4. The gift of the Spirit is the gift of Free Grace This is taken from those words the Spirit of Grace interpreted in the latter sense Obs 5. One maine and special work that the Spirit of God puts Souls upon where it is is the work of Supplication or Prayer and Supplications the Spirit coming from God it loves much to be carrying out those Souls where it is to God Prayer it is a Natural work to that Soul where the Spirit is and as the Spirit of God puts Souls upon Prayer so the Spirit of God acts the Saints in Prayer or as the Apostle saith Rom. 8. Prayes in them sometimes by enabling them with words sometimes by filling them with groanes unutterable i. e. a Soul that prayes by the Spirit hee hath inward groanings for many things more than hee can utter it may be he speaks one Petition and at that instant groanes for twenty the groanings of the spirits in the Saints hearts whilst they are in prayer being farre more large and extensive than the expressions of the mouth are or can bee and which may bee a matter of abundant comfort to us the answer of God is not according to the expressions of our mouth but the desires and groanings of his owne Spirit O would we know then how to pray as we should let us labour for the Spirit we shall never pray without it perhaps we may speak good words and fine expressions as many can who yet never prayed in their lives and know no more what Prayer means than I know the way to Rome but alas prayer doth not lye in these things in speaking good Language and putting up fine Petitions if that be all no Prayer is another thing it is the breathings of the Spirit in the hearts of the Saints after God and to God many times that soul prayes and that excellently powerfully who perhaps is not able to speak a word or if hee do hee is not able to speak ten words true sense together when as another which speaks fluently and orderly and that for houres together perhaps prayes not a word all that time Observ 6. In the last dayes there shall bee a greater powring forth of the Spirit than ordinary This I gather from the last thing in opening the words viz. the time when this shall bee that day Hence the word pouring is much used when the giving of the Spirit in the last dayes is spoken of denoting an abundant measure of the Spirit which shall at this time bee given forth for what was formerly wherein God did as it were drop his Spirit now hee poures it forth and the reasons are because God hath greater works to do in the last dayes and the Church comes nearer to mans estate and the people of God have more and greater enemies to incounter with than in former times they had and therefore God gives them more of the Spirit what a mercy then is it to be brought forth and to live in the last dayes And how doth it call upon us all the nearer these times draw on to bee the more spiritual Thus much for the Observations from the first part of the words I come now to the second the effects of this powring forth of the Spirit They shall look on him whom they have pierced Observ 7. The sins of beleevers do pierce Jesus Christ This is implied in that they look upon him whom they have pierced Observ 8. Christ must bee looked upon as pierced by us before wee can mourn They do not mourn nor shed a tear till then Observ 9. When Christ is looked upon as pierced by us then wee shall mourn They look on him and do mourn Observ 10. That mourning which ariseth from the beholding of a pierced Christ is a very bitter and grievous mourning And they shall mourn for him as one mourneth for his onely Son Observ 11. None can thus look upon Christ or mourn for him but only those upon whom God pours his Spirit I will poure out my Spirit and they shall look and they shall mourn I shall wave all these and pitch upon one Observation from the latter part of the words which is this viz Observ True Gospel-humiliation doth arise from a looking upon a pierced Christ In the opening of this point I shall shew 1 That it doth not arise from any other thing and doth from this 2 What manner of looking upon Jesus Christ that is which doth beget true mourning or Gospel-humiliation 3 How this Gospel-humiliation is begotten in the soul from a looking upon Jesus Christ Of the first That it doth not arise from any other thing and doth from this 1 It doth not arise from nature There is a kinde of humility in many a man by nature but this is not Gospel-humility and there is too a natural sorrow but this is not Gospel-humiliation This is an herbe that grows not in Natures garden any other humiliation saving Gospel-humiliation may grow there 2 It doth not arise from imitation of others the examples of others Some things which are not natural are done by imitation as an Ape will do many things by imitation which are not natural but this doth arise from hence seeing another humbled and imitating him 3 It doth not arise from a sense or discerning of sin in a man Many there are who see their sin and will acknowledge the same natural light

Fiddle my Pot and Tobacco-pipe singing and making merry and jovial and behold that very sin then committed it thrust a spear into the side of Christ O vile creature therefore that I was that ever I did thus the other day I sat dressing and trimming and pricking up my selfe curling and laying out my haire by handfulls three houres together and altogether neglected prayer c. and now I see that sin wounding Jesus Christ The other day I was with my Queans in such a corner c. railing at these Round-heads Independents Sectaries c. and now I see this also wounding Jesus Christ The other day I was speaking evill of my brother grudging against him proud arrogant c. and now I see this piercing the side of Jesus Christ 2 By bringing a pardon in hand to the soul looking upon Jesus Christ brings a pardon in hand to the soule Now a man being convinced of sin and then his sin aggravated to the highest and then a pardon brought this will breake his very bea rt for his sinne to thinke that eyer hee should do thus When a man comes to thinke thus I am the vilest sinner that hath been in all the Country O but yonder Christ hee hath been pierced for my sins and behold I see him And to assure mee that hee is pierced for my sinnes behold God the Father through the wound that was made in his side hath given mee an Acquittance and here I have my pardon in hand which though it hath cost mee nothing yet Christ hath paid dear for it and thinking and beleeving thus hee reflects upon himselfe and his sinnes and his heart melts all into tears and O saith the soule that ever I should do thus that ever I should do thus and now it calls it selfe Wretch and Foole and Devil it hath walked so towards God and it is so incensed against his sinnes that were they flesh and blood to bee fought with as wee fight with men it would presently try its life with them 4 By assuring him of a Crown and Inheritance that God hath laid up for him The Soule lookes upon Christ as pierced and as it is convinced of sinne hath sinne aggravated and a pardon brought So also by looking upon Christ it hath assurance given it of a Crowne it shall one day enjoy O saith the soule now I behold that very thing viz. my sinne which kept mee from enjoying of a Crowne and Kingdome Christ hath taken it away A Crowne from all Eternity was prepared for mee and nothing is in the way to keepe mee from possessing of it but this I have been a filthy sinfull and a foolish creature and have both forfeited my Crowne to Gods Justice and given the same to the Devil But behold yonder Jesus Christ hath bought this Crowne againe for mee satisfying Gods Justice and by force hath taken the same from the Devil and hee gives it mee freely though hee hath paid his dearest blood for it When the soule looks upon this and considers the infinite love of Christ in it and its wretchedness that it should cause Christ to suffer thus much it is even melted and broken to peeces The most effectual means to kill and subdue Sin One SERMON on 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous IN the former Chapter the Apotle laies before Beleevers that plenteous Redemption that is in Jesus Christ and the precious vertue and merit of his Bloud to cleanse poor Sinners from their sins vers 7. But if wee walk in the light as he is in the light we have fellowship one with another and the bloud of Jesus Christ his Son cleanseth us from all sin and also what riches of pardoning grace and mercy are in God to poor sinners In the first verse of this Chapter hee makes use of these things to stirre up to holinesse of life and modification of sin in all Beleevers These things write I unto you that you sin not as if he should say I doe not write these things that now you might live as you lift and sin boldly because Christs Bloud is so efficacious and Gods Grace so free no nothing lesse but I write these things that from such considerations you might be more provoked to holinesse of life and the mortification of sin in you the end of these discoveries and the use you should make of them is purity not prophaneness holinesse not licentiousnesse These things write I that you sin not By the way observe two things Obser 1. That the end of Gospel Revelation is to keep men from sin 1 John 3.8 He that committeth sin is of the Devil for the Devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the Devil Acts 26. ●● To open t●eir eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me Rom. 8.3 4. For what the Law could not doe in that it was weak through the flesh God sending his owne Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might bee fulfilled in us who walk not after the flesh but after the Spirit And this must needs be the end of Gospel-Revelation because 1 God sent Christ to this end Tit us 2.13 14. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that hee might redeeme us from all iniquity and purifie unto himself a peculiar people zealous of good works 2 The Gospel is preached to this end Acts 14.15 We also are men of like passions with you and preach unto you that yee should turne from these vanities unto the living God c. 3 The Spirit is given to this end to make us holy 4 It was the end of all Gods administrations it was the end of the Legal administration Gal. 3.19 Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the promise was made c. which administration being weak and not able to doe it as Rom. 7.9 10 11. For I was alive without the Law once but when the Commandement came sin revived and I dyed and the Commandement which was ordained to life I found to be unto death for sin taking occasion by the Commandement deceived me and by it slew me Chap. 8.3 4. For what the Law could not doe in that it was weak through the flesh God sending his owne Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might bee fulfilled in us who walk not after the flesh but after the spiit Heb. 7.19 For the Law made nothing perfect but the bringing of a