Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	justify_v	5,380	5	8.8463	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04270	The ioy of the vpright man In a sermon preached at Grayes Inne: By I. B. Wherein is declared the hidden comfort, the sure reward, the present condition of the vpright-hearted.	Barlow, John, b. 1580 or 81.	1619 (1619)	STC 1439; ESTC S116383	22,522	44

and the not keeping of the Law be debts as in truth they be then as Paul writeth to Philemon concerning Onesimus let vs in all humilitie of heart by the hand of faith set both on Christs score And thus much for the matter of our iustification by which we are made righteous The manner how or by what meanes it is applied followeth and that is faith and faith onely for we are iustified by faith onely as by an instrumentall cause for faith laieth hold on the obiect matter of our iustification Christ and his obedience and so vniting the beleeuer to him hee is iustified though not by his owne inherent and actuall righteousnesse So that God the Father accepteth of this satisfaction as if we in our owne persons had both for holinesse of nature and perfection of obedience absolutely answered and fulfilled the Lawes iustice And from this that I haue said we may gather these conclusions First that None was euer personally righteous but Christ onely For if his Father would marke what was done amisse yet he was and is and euer shall be able to abide it for he was holy for nature and perfect for life Againe hence it will follow that all men stand in neede of Christs merits and all cause of boasting is totally excluded from mankind yea whatsoeuer Papists babble the blessed Virgin her selfe So that the person for whom light is sowne is hee that by faith applieth Christ and his obedience being offered by the Father to himselfe in particular And thirdly we may from this safely conclude that They who haue no faith cannot be iustified and consequently saued For wee must of necessitie haue faith to apply Christ as an instrument for faith is as a hand to receiue and put on the righteousnesse and merits of the second Adam We are said to liue by faith that is in beleeuing in the Lord of life They therefore that haue no faith are dead in trespasses and sinnes Adam had life in himselfe at the creation now we haue it out of our selues from Christ at our iustification And last of all we may collect that the obiect of faith and matter of iustification is not within vs but without vs and that we stand in need of the same else no saluation whence these three Corollaries follow First that sinnes before conuersion cannot hinder mans perfect iustification Let this bee well obeserued Secondly that good workes after our effectuall vocation doe not further our iustification before the Lord they will helpe to assure vs that our faith is sound and iustifie vs in the eyes of the world but no other waies And lastly from this I also conclude that They are in a great errour who hold the bare act of faith without the application of Christ and his obedience to iustifie We are said to liue by our hands yet wee vnderstand that it is meant by that we get by labor and trauell for no man eates his fingers so wee may truly be said to be iustified and saued through faith but wee must know that it is by what faith resteth on and applieth to the person and no otherwise this is the plaine meaning And now I come to the second branch of my text and ioy Some expound the first part by the second and say that by light is meant ioy and by iust vpright in heart But I rather vnderstand that sanctification is meant in this clause for many are apt to say they haue faith yet want holinesse therefore the spirit would take away that false cauill Againe good and righteous persons call the soundnesse of their faith sometimes into question doubting of the truth of their spirituall condition therefore to remoue that scruple and to comfort and settle their wauering minds the Prophet annexeth as a helpe this other clause wherein is comprehended sanctification And vsually in the holy Booke these two are coupled together and they may not be put asunder 1. Cor. 6. 11. Now for the interpretation of the words some reade ioy others gladnesse the difference of these two I take to be this Ioy is in the heart secretly hidden and gladnesse may be seene in the face or by some outward signe discerned for where one Euangelist writeth Reioyce and bee glad another saith Reioyce and leape Feare and ioy are internall but trembling and gladnesse externall See Mat. 5. 12. Luk. 6. 23. Psal 2. 11. Matth. 28. 8. Vpright Seemes to be a Metaphor tooke from a pillar or thing that standeth as wee say bolt vpright not inclining more one way than another or some reade it Right or Streight of heart that is in whose thoughts intentions and conuersations is no guile like Nathanaël or Ezekiah and heart is added to shew the true roote of sinceritie as also to condemne outward hypocrisie for some like the old Pharisies are iust outwardly but inwardly full of rottennes the heart is not vpright what shew soeuer they make of holinesse and righteousnes or it may be annexed for the comfort of the iust that though they faile sometimes in outward act yet it falleth foorth contrary to the intent and former purpose of their heart for the most faithfull hath his failings whatsoeuer his resolutions haue been to the contrary And now in few other words thus may we plainly resolue these What if the faithfull be afflicted ouerwhelmed with the waues of sorrow compassed about with great and manifold euils drowned in the depth of depths and well neere swallowed vp of ouermuch heauinesse shall they not heare of glad tidings will not ioy breake out as light in the morning and all teares be wiped from their eyes yes this is an eternall truth that All such as are iustified by faith in Christ sanctified hauing hearts without guile by the word and spirit though they sow in teares plow in paine and all their crop seeme to be blasted yet there be great blessings appointed by God for them which though for a season they be couered and hidden like corne in the furrowes they shall one day reape and receiue in earth and heauen according to the sure promise of the Lord. Thus to our power hauing pickt out the true meaning wee come to gather some profitable instructions and out of the word sowen we may first obserue that Doct. 1 The righteous mans haruest in secret and hidden It lieth like the corne couered in the ground Their life is hid and it is not manifest what they shall be No eye hath seene or eare heard neither hath it entred into the heart of man what the Lord hath laid vp for them that loue him Name what you can and it will be a mysterie a secret thing that belongs to the vpright in heart Reason 1 First is not the decree of God a hidden thing a depth vnsearchable and able to make a man astonied Did not Paul crie out Oh the deepnesse of the riches both of the wisedome and counsell of God! how

Psalme so that we may without danger expound it of Christ the true light of his comming and all blessings that accompany the same Is sowne that is prepared purposed and appointed of God to be receiued in due time and conuenient season for as seed lieth in the earth couered for a while so is the ioy of the iust secret hidden For the righteous Wee must vnderstand that there is a twofold righteousnesse and that either personall or by imputation Personall righteousnesse hath in it two things first integritie secondly conformitie for there is one frame of the person another of his actions Integritie of nature must be in him that is personally righteous so was Adam Eue and Christ by creation hence some conclude that onely they three were created in the image of God and none other for God in the beginning made man righteous righteous in respect of his nature and being and Christ afterward as hee was man for the Spirit did ouershadow the Virgin and purifie the matter and masse of which his humane body consisted so that it was perfect and without the staine of the least originall sinne And againe conformitie of action is also of necessitie to make a man personally and absolutely righteous the first Adam had the one but failed in the other therefore because he kept not the rule of iustice he was neuer actually and personally righteous the second Adam Christ had both and so was able to abide the Law yea the very rigour of it either for puritie of nature or holinesse of conuersation and he onely and none but hee Hence he is called Iesus Christ the righteous for he was righteous euery manner of way And although the first may bee without the second yet the second cannot be without the first because the latter as an effect springeth and floweth from the former as his true and proper cause Ephes 4. 24. And thus hauing declared what personall righteousnesse is wee come to see what is meant by righteousnesse imputed Now imputed righteousnesse is that righteousnesse which is not in mans selfe or from himselfe but from and by another not by creation but imputation This seemes to me to be prefigured by the skinnes wherewith the Lord after the fall clothed our first Parents the bodies of the beasts were for sacrifice the skinnes to put them in mind that their owne righteousnesse was like the figge-leaues imperfect and therefore they must bee iustified another way Yet howeuer that be Paul is plaine for this distribution of double righteousnesse for saith he I labour not to be found in mine owne righteousnes which is by the Law but that which is by faith in Christ Phil. 3. 9. So that it is manifest there is an imputatiue as well as a personall righteousnesse And here we are to note two things in righteousnesse imputed first what it is that maketh righteous secondly how or by what meanes we are made partakers of this that maketh vs righteous The thing or matter is Christ and his obedience Christ is made our righteousnesse c. 1. Cor. 1. 30. And we must haue both his person and actions to be the matter of our iustification for we are conceiued in sinne therefore we must haue a righteousnesse to satisfie the iustice of the Law in that for the parts of Diuinitie at the Creation seeme to be Holinesse of nature and Perfection of life so that this rule being iust and good must be fully satisfied either by our selues or some other else no flesh should be iustified or saued Againe I say his obedience must be imputed also and that actiue and passiue the which some but without iust reason deny affirming that the passiue is of it selfe sufficient And the reason is this the Law after Adams fall required a double debt the one that the breach thereof might be repaired the other perfectly obeyed that that was done must be vndone and that which was vndone must bee done and by whom euen by Christ our surety And obserue how fitly the actiue and passiue obedience of Christ answere these two for his passion remooued the curse and his actiue obedience brings the blessing and confirmes man being reconciled And this is that which the Apostle intendeth though some otherwise expound the place where he saith If by the death of Christ that is his passiue obedience we be reconciled to God when wee were enemies much more being reconciled we shall be saued by his life that is his actiue obedience Rom. 5. 10. For the better vnderstanding of this let vs compare Adam vnto a pot or some such earthen vessell first it is framed molded and well figured then it is put into the ouen or furnace and hardned Now suppose that this vessell bee hit with a foote and dashed in pieces before it was hardned must it not haue a double act to make it perfect one to mould it anew another to season and harden it Why man by Creation was by God excellently framed but he was not hardned and confirmed by the obedience of the Law but broken to pieces in dashing himselfe against it so that now hee standeth in need of more than at his creation for he is broken therefore wants molding and then hardening too else notwithstanding his case were mutable and his condition subiect to breaking still Now the passiue obedience of Christ doth frame him anew that is set him in that condition wherein he was at the first by creation and then his actiue obedience like the furnace doth confirme and make him a vessell vnchangeable and fit for the Lords vse for euer And doth it not stand with iustice that death should remooue death and life procure life I write my opinion submitting my selfe to the iudgement of the reuerend and learned that the ground of this error had its beginning from misunderstanding of personall righteousnesse for Adam was iust by creation in respect of his essentiall properties but neuer actually righteous in the obedience of the precepts by practise so that Adam was no sinner yet not iustified for not a sinner and a righteous person are not equall and equiualent termes they may not bee conuerted for Adam though iust by creation yet not by action so that he did but answere to one part of the rule not the other neither could hee vntill this created righteousnesse had been produced into act for as the breach of the Law made him actually a sinner vniust so the performance of it would haue made him actually righteous the which he neuer was The death of Christ will restore vs to that estate from which we fell in Adam and that is of enemies to make vs friends and to heale meritoriously our wounded nature but his life must confirme vs and make vs actually iust and there can be no danger at all in holding this doctrine and I wonder that any man can either ascribe too much to Christ or beleeue too much in him for if the breach