Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	doctrine_n	receive_v	1,639	5	4.9836	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69521	The orthodox foundation of religion long since collected by that iudicious and elegant man, Mr. Henry Ainsworth, for the benefit of his private company, and now divulged for the publike good of all that desire to know that Cornerstone, Christ Jesus crucified / by S.W.	Ainsworth, Henry, 1571-1622?; S. W. (Samuel White)	1641 (1641)	Wing A811; ESTC R8781	48,874	90

and learned Prov. 13.20 The end of teaching and learning Gods Word is that by attending unto faith and holinesse men may glorifie God in their salvation Rom. 10.17 Ja. 2.22 Hee that is to teach Gods Word must have respect unto these two things 1. for preparation and minding of things in himselfe 2. for declaration and delivering them to others 2 Tim. 2.15 Mat. 13.32 In preparation to preach the Word men may either chuse some text of Scripture to treat of or without a certaine text of Scripture may handle some ground or grounds of Religion and common places so Luk. 4.17 18.21 here Christ preached from a text and Mat. 5.2 3. here he preached without binding himselfe to any text Hee that is to preach from any text of Scripture let him first consider the generall scope and drift of the Scripture so shall hee more soundly explaine and apply the same So Rom. 4.6 7. here Paul minded aforehand the drift that David aimed at which way to shew wherein mans blessednesse consisted namely in the forgivenesse of sinne Portions of Scripture are some for to illuminate our understanding some for to sanctifie and direct our affections and actions some for both of these together some to illuminate our understanding by manifesting the truth and perswading it some by manifesting errour and confuting it So Heb. 1.8 here Paul by Scripture proveth Christ to be God and so more excellent than the Angels And Act. 17.29 here this Scripture confuteth mans carnall conceit of God Some Scriptures serve especially to direct and sanctifie our affections and actions by perswading to vertue some by disswading from vice so 1 Pet. 1.15 16. and Rom. 12.19 Againe some texts of Scripture treate of single matters some of sundry matters joyned together so Heb. 11.1 here Paul treateth of faith the nature and effects of it Gal. 3.11 12. here he treateth not of saith simply but of confirming a doctrine that wee are justified by faith and refuting an errour that we are not justified by the workes of the Law Joh. 4.24 here is treated of divers joyned together This difference the Reader should observe Having observed the nature and scope of the Scriptures to be handled let him that teacheth the Scripture reduce them to some generall head as to some one of the Commandements or to some ground of faith according to Rom. 13.9 Or to Act. 2.25 30. where Peter reduceth Davids 16. Psal. to the doctrine of Christs resurrection If the Scripture serve not so much to informe the mind as move the affections then consider which of the affections it most concernes whether repentance and sorrow or hatred and shunning of vice or love of God and our neighbour and of vertue and feare of God or consolation and patience in afflictions or mercy and compassion to the poore and afflicted If the text be an history for as much as whatsoever is written is for our learning the teacher should reduce the story of some generall point of doctrine or doctrines either of the Law or of the Gospell either from knowledge or conversation So Mat. 12.41 Christ draweth the history of the Ninivites to the doctrine of repentance from dead workes so the History of Elias is drawne to the doctrine of Prayer Jam. 5.16 17. so the history of Noah is by Peter applyed to the Doctrine of Gods mercy and judgement 2 Pet. 2.5 by Paul to the Doctrine of faith Heb. 11.7 If the text divide it selfe into sundry parts or points of doctrine order in handling must be observed and point after point duly entreated of without confusion which is hurtfull both to the teacher and learner according to 1 Cor. 14.40 and to 2 Tim. 2.15 Let not divisions be curious or manifold for they trouble and confound the memory Every word in the text should be weighed with the true and proper meaning of the same for an error in one word may marre the whole sense of the Scripture as in Mal. 2.16 some read it thus If thou hatest her put her away where the text is corruptly translated for he hateth putting away that is God hateth divorce these senses be contrary If the Words be against the common light of reason being taken properly wee must understand them figuratively as in Joh. 15.5 reason sheweth that this is but a similitude Figurative speeches are many and of many sorts which by much labour and observation must be learned and understood 2 Pet. 3.16 Luk. 8.10 The coherence circumstances and scope of the Scripture handled must be carefully weighed so Paul Heb. 3.7 c. and 4.1.7 where hee scanneth the words and circumstances of that sentence The surest way to expound the Scriptures is by the Scriptures themselves comparing place with place so Neh. 8.9 so Paul conferreth many Scriptures Heb. 1.2 The principall matters and circumstances in a text are most to be insisted on others not to be neglected but more briefly handled as Gen. 13.8 here the nature of contention and the duties of brotherhood are duly to be particularized 1 Cor. 15.50 here the word brethren is not so much to be insisted on as the more weighty purposed doctrine Speciall regard must be had of gathering doctrines and applying them Doctrines may be gathered from the cause of a thing as Heb. 1.10 where Christs God-head is proved by the making of the world So also by the effects adjuncts comparisons contraries and as the doctrines of Christ and his Apostles every where from the old Testament do manifest Application is when the doctrine generally or concerning others is by the teacher applyed to the time or persons present as in Rom. 4.23 24. So Paul applyeth that of the Psalm to his present time Heb. 1.7 and 4.1 2 3. Application is to be made in wisedome according to the time persons occasions and matters in hand so Noahs history is applyed by Paul to faith by Peter to Gods mercy and judgement 2 Pet. 2.5 by Christ to the security of men Mat. 24.37 38. The manner of delivering the Word should be with simplicity sincerity and godly purenesse and not with affected words flattering speeches or humane wisedome And I brethren when I came unto you came not with excellency of words or of humane wisedome declaring unto you the testimonies of God The gesture of the body should be grave and sober the continuance of preaching ordinarily should not be long for the Sermons of Christ and his Apostles expressed in the Scriptures are briefe Deo soli Gratia THE MYSTERY OF PIETY OR Doctrine of truth which is according to godlinesse Part II. DIvinity Theologie or Religion is called in Scripture the feare of Jehovah or reverence of God and by the Apostle it is named the truth which is according to godlinesse and so the doctrine of it is likewise called 1 Tim. 6.3 The end of teaching learning profession and practise of Religion or godlinesse

these the two qualities in the tree first that it was good to eate secondly to be desired in the eye these two might perswade Adam to eate if hee could do it carefully but the other two of Satan was directly to perswade to sinne as it is sinne The Angels that fell to be Devils and malitious sought leave of God to tempt mankind and obtained it Gen. 3.1 with Job 1.6 11 12. and 2.3 5 6. The Devill used the Serpent the subtillest beast of the field for his instrument for it could more easily creepe into the garden secretly and carrieth with it a shew of smooth simplicity hee first assault the woman and beguiled her then by the woman the man Gen. 3. 1 Tim. 2.13 The woman was stirred to sin by outward meanes and by inward motions The outward meanes was partly the alluring words of the serpent partly the forbidden fruits beauty The serpents words after he had made a subtill entrance of communication with the woman containe 4. horrible evils 1 Fraud imposture Ye shall not surely die Gen 3.4 2 Against Gods Word and truth in faying they should not die if they did eate but be like Gods Gen. 3.4 5. 3 Calumniation of God as if for envie of mans good he had forbidden the eating of the fruit 4 Wresting of Gods Word and of the name of the tree of knowledge as if it were so called because it had vertue in it to give men such knowledge of good and evill as God himselfe hath who is to continue in good and avoid evill for ever Thus the serpent sought to alienate the mind and will of Adam from God and from his Word The inward meanes to draw unto sinne was the fairenesse of the forbidden fruit which the woman saw to be gracefull to the eyes The inward motions of the woman to sinne were generally three first the lust of the flesh for the woman saw that the tree was good for meate Secondly the lust of the eyes for shee saw it was pleasant to the eyes Thirdly the pride of life for shee saw it was a tree to be desired to get knowledge and of these three the Apostle speaketh more particularly her inward motions may be minded by their degrees first an impression of the Serpents suggestions Secondly a darting of her thoughts concerning God and the image of God within her thirdly forgetfulnesse of Gods workes and words Fourthly a doubtfulnesse of the truth of God Fifthly an affection of a better state more dignity Sixthly a beliefe of the Devils imposture Seventhly an inclination of the will and affections to the forbidden fruit The causes by accident were both mans affections to be like God which affections God had given him to be used orderly for Gods actions made in man tended to the glorious Image Secondly also naturall affection to the savoury tree for conserving and refreshing naturall life the efficacie of all these causes man could and should have resisted rejecting the outward subjecting and ordering the inward had hee so done hee had beene conserved The matter of this sinne is the eating of the forbidden fruit the unlawfulnesse of the act being forbidden by Gods Law The end or finall cause of evill is done but the end of the act as it had a shew of good was that man might be as God knowing good and evill When these lusts had conceived they brought forth sinne for the woman tooke of the forbidden fruit and did eate the woman having sinned sought to propagate her sinne and was the devils instrument to tempt her husband and he also did eate there is no mention of the womans perswasion to the man nor how sinne seised upon him but the same degrees may be minded in him also as were in her this one more especially his immoderate love and affection to his wife that made him yeeld so suddenly to her temptation Adams sinne yeelding and falling as it is set downe Gen. 3.6 noteth the marvellous force and swiftnesse that is in the first motions of sinne whose worke even in a moment and suddenly doth deprive of life and grace even as a mans naturall life is taken away in a moment of an hower which is many monthes ere it came to the perfection of birth It added much to the greatnesse of Adams sinne that the fruit which hee eate was of the Sacramentall tree and so hee violate the divine mystery through ambition to be like God himselfe It much increased their sinne also that they had Gods Image and perfection of grace not for them alone but for all their posterity if they had continued in Gods feare who lost the same not in themselves onely but deprived all their seed of these blessings thus our first parents fall was not onely sinne but the cause of sinne Thus much of the first sinne and entrance of it now followeth a secondary sinne which is propagation and fruit of the first and this is of two sorts first native corruption secondly actuall transgression Native corruption which wee commonly call originall is that sinne which man draweth with him from his first origine or beginning Psal. 51.5 This native corruption is called flesh Joh. 3.5 Gen. 6.3 Rom. 7.14 It is called also lust or concupiscence 1 Pet. 1.4 Jam. 1.14 So then not the substance of our flesh or nature of our flesh is sinne but the vitious quality adherent or cleaving thereto It is called also the old man Eph. 4.22 by this also it appeareth that the naturall flesh or substance is not sinne for that it is not put off nor crucified This native or originall is worse than actuall sinne because it is more largely spread even unto infants also which actuall sinne is not because it is the fountaine and cause of other sinnes Rom. 7.20.23 This native sinne is ours two wayes 1 by imputation 2 by inhabitation By imputation because Adam being the roote of mankind as hee had Gods image for him and his posterity so he lost it from himselfe and his posterity so that which in Adam was personall unto us is naturall By inhabitation because there dwelleth in us an inclination and disposition of all the faculties unto evill Rom. 7.20 23. For by sinne wee are not barely bereft of Gods image as rest depriveth man of motion but this privation and bereaving hath within it an inclination of the man to evill as sicknesse doth both deprive a man of health and ill affects the patient for sinne is soule sicknesse Psal. 103.3 Rom. 7.23 24. Originall sinne possesseth the whole man body and soule and spirit as the image of God was not in the body onely but in the whole man so was this contrary privation Rom. 7.24 Native corruption is propagated from parents to children by reason of the beginning thereof not properly by it selfe that is to say that commeth from the parents to the children whereof this sinne may arise namely a disposition to such an evill

his justice must be satisfied first before any legall justice can be established in us which being satisfied by Christ and so wee absolved from our sinnes past the legall justice beginneth in us againe in this life but shall not be perfected till the next life Justification is an act undivided and all at once and so it differeth from Sanctification which is done by degrees and parts Justification of a sinner in this life is done essentially but once though it be often repaired and renued as faith once given to the elect is never quite taken away for the seede of God remaineth in him Justification and Faith are most nearly united The causes of Justification are either Principall Instrumentall Outward Inward The principall outward cause is the merit and satisfaction of Christ Rom. 3.24 25. which in respect of us is the meritorious cause in respect of God it is the cause that is outwardly moving him to pronounce us just Both these are true that we are justified for the satisfaction and merit of Christ as the outward moving cause and yet are justified freely of meere mercy as the inward moving cause Object How can it be said that God freely forgiveth us our sinnes out of his owne grace and mercy freely seeing hee hath required satisfaction to the full of Christ our head and surety and without such satisfaction forgiveth no sinne Answ. Though hee forgive it not freely in respect of his Sonne who was wounded for our iniquities yet in respect of us that were the sinners it is free Object But wee merited it in Christ our head and therefore are not freely forgiven Answ. His merit was not ours by originall possession or cleaving in us as sinne is from Adam but only by relation and application and this meere grace that wee never thinking on any such thing God found this way for our redemption Rom. 5.8 10. and that he applyeth his Sonnes redemption unto us that were by no gift or merit disposed to such a thing Eph. 1.6 9. 2.8 As Christs satisfaction is most sufficient and full so as it is sufficiently and fully to justifie us without any merit of ours or any other creatures Rom. 3.25 26. Our workes being imperfect have no proportion to the justice of God neither are they ours but Gods due unto him and proceeding from him now that which is not ours originally or by possession but is wholly owing unto another by it we can merit nothing to our selves The principall inward cause of our justification is both 1 an effectuall calling 2 the imputation of Christs merits The effectuall calling is the more remote cause of our justification when God by his Spirit effectually moveth the heart the understanding will and affections to the acknowledgement of our owne miseries to seeke deliverance and to beleeve the promise or grace This inward calling of the elect differeth from outward calling by the word whereby God offereth his grace to all in generall to this inward calling a man is meerly passive in respect of the beginning that is hee cannot any more prepare or dispose himselfe by strength of nature unto this calling or justification Herein therefore the Papists erre who ascribe to man a preparation to justification called the fundation of justification as faith that is a certaine generall knowledge and certainty of the truth of Gods Word Secondly an acknowledgement of our sinnes Thirdly feare of hell Fourthly love of God Fifthly repentance Sixthly hope of salvation which sufficiently prepare a man they say to receive justification but the Apostle saith the contrary that our sufficiencie is of God The imputation of Christs merit satisfaction is the neere and next cause of justification and constituteth the essence and definition of it which is when God for union with Christ doth so apply and make proper Christs merit to us as if wee our selves had died and satisfied for our sinnes As from Adam wee draw 1 guilt 2 native evill so from Christ we draw 1 absolution from guilt 2 reparation of Gods Image called Regeneration The instrumentall cause of justification is Faith which is taken sometime largely sometime strictly largely faith is taken for an assent to those things written in the Word called historicall faith strictly faith is justifying or miraculous justifying faith is a trustfull assurance which the Spirit of God stirreth up in the elect firmly to apply the promises of Gods grace This faith presupposeth knowledge Rom. 10.14 but formally it is assertion towards Gods promise Faith justifieth not as it is a quality passion or action in us but as it is a relation and uniteth us to Christ whose satisfaction is imputed for righteousnesse to us Gal. 2.20 Faith applyeth the promise to the particular person and not the generall onely Gal. 2.20 1 Job 4.16 Faith necessarily bringeth forth good workes yet it justifieth not in that respect Rom. 4.5 The proper object of faith is the evangelicall promise of grace in Christ Rom. 1.16 Faith hath degrees increasing and diminishing yet the essence and force of justifying remaineth in the least degree Rom. 12.3 Mark 9.24 Faith once wrought in the elect can never be utterly extinguished for faith is of the elect onely 2 Thess. 3.2 as the elect cannot perish neither can their faith Rom. 8.38 39. The immediate effect of justification knowne is Adoption by which the elect do now actually please God as his children and co-heires with Christ Another effect of justification is peace of Conscience when we perceive our selves absolved from the guilt of sinne before Gods judgement and the judgement of our owne conscience Rom. 5.1 Peace of conscience hath degrees sometimes more sometimes lesse Psal. 30.7 and 51.12 and 38.3 From peace of conscience ariseth confidence that our prayers are heard Also assurance that our good workes please God also patient suffering of the crosse ariseth from the feeling of justification Rom. 5.3 Thus much of our deliverance from sinne and the misery thereof also the punishment of sinne which was Christs worke in himselfe Now followeth our Sanctification or reformation into the image of God which is Christs worke in us it is the change of our nature into better that is into the similitude of the perfection of God called also our Glorification 2 Cor. 3.18 Justification and Sanctification differ thus Justification is the imputing of anothers justice to wit Christs Sanctification is the impression of justice that it may be in us in Justification there is the satisfaction of Christ in Sanctification there is the obedience of a Christian Justice is perfect and absolute an undivided act at once Sanctification is a work begun not equall in all Justification is first Sanctification is after Sanctification is a separation from filthinesse of sin from common prophane use and a preparation and application to holy use by the Spirit of God 2 Cor. 7.1