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
A69054	The institutions of Christian religion, written by the reuerend father, M. Iohn Caluin, compendiously abridged by Edmond Bunnie Bachellour of diuinitie; and translated into English by Edward May; Institutio Christianae religionis. English. Abridgments	Calvin, Jean, 1509-1564.; May, Edward, b. 1546 or 7.; Bunny, Edmund, 1540-1619.	1580 (1580)	STC 4426.8; ESTC S115884	203,289	560

wold there should be no lesse euident proofe of his diuinitie for in them appeare Gods clemencie seueritie and mercy 8 And also his prouidence power Psal 145.8 Psal 107.3.4 and wisedome Psal 113.7 his prouidence in defending them that were past hope 1. Cor. 3.19 his power in subduing the vngodly his wisedome in disposing euery thing in fittest oportunitie 9 Therevpon he concludeth that of such thinges may testimonies be easily drawne to affirme his diuine Maiestie and the selfe same things do inuite and stirre vs vp not to a naked knowledge of God Acts 17.27 Psal 145. but to that which is sound and ioyned with true religion 10 Then also doth he encourage and exalt that godly vnto hope of life to come but he putteeh the wicked in mind that such signes of Gods seueritie are made greater punishments to them and so he concludeth all the former yet so that he maketh him selfe way to that which foloweth 11 Entering into the second parte of the Chapter he proueth that the amazednesse whereof he speaketh doth not only happen to the common sorte and vnlearned but also to the learned and most wise that attribute the whole order of thinges to nature and the ordinary gouernement to fortune 12 Héerevppon issued out the huge heape of Gods Ephes 2.11 Rom. 1.21 Abac. 12.18.20 Ioh. 4.22 1. Cor. 21. and the opinions of the Philosophers of God both infinite and contrary one to an other 13 And thus haue all men departed from God for they haue bene suche as haue corrupted pure religion although they haue folowed the custome of some Citie or the consent of some antiquitie to both which they haue thought that all religion was to be required 14 The lampes therfore which geue vs light in the edifice of the worlde Hebr. 11.3 Acts. 17.27 13.16 and gouernement therof doe so lighten vs on euery side that yet of them selues they can not lead vs to the right way 15 Yet are we worthily excluded frō al excuse because we hauing within our selues the vice of dulnesse doe wander hither and thither when as all thinges shewe vs the right way Cap. 6. That to attaine to God the Creator it is needefull to haue the scripture to be our guide and maistresse ALthough the same brightnesse which both in heauen and earth shineth in the eyes of all men doeth sufficiently spoile mans ingratitude of all defence that yet whosoeuer wold come vnto the true God had néed of the light of the worde but God hath not onely vouchsafed Adam Noe and Abraham this prerogatiue but also whom so euer it pleased him to gather more neare and more familiarly to him selfe 2 But the same was first by oracles and visions Moreouer by publishing the law that the trueth of the doctrine might remaine continually in al ages whervnto after Rom. 10.4 the Prophets were added wherby we may the rather vnderstand that we ought to take our beginning from the heauenly doctrine that true religion may shine in vs. 1. Tim. 6.16 Psal 9.96.97.99 c. 3 This same he confirmeth first by the corruptnesse of our nature that the same is such that necessarily hée must come to the worde whosoeuer earnestly coueteth to come to the sincere knowledge of God moreouer by that which Dauid doth oftē induce God reigning Thirdly Psal 19.21 Psal 93.5 Iohn 4.22 by certaine manifest places taken out of the Psalmes last of all by a certaine saying of Christ him selfe Cap. 7. By what testimonie the scripture ought to be established that is by the witnesse of the holy Ghost that the authoritie therof may remaine certain And that it is a wicked inuention to say that the credite thereof hangeth vpon the iudgement of the Church HEre because he falleth into rehearsall of the scripture hée will haue the same to be the only mistresse to lead vs to the knowledge of God to confirm the authoritie of the scripture he doeth a litle digresse from the seuenth Chap. to the nineth 1 The scripture by no other meanes hath ful authoritie among the faithful then when wée say it is the Worde of God and came from heauen euen as though the liuely worde of God were there heard but to say that they hang vppon the authoritie of the church is a most wicked errour and iniurious to the holy Ghost to miserable consciences full of doubt and subiect to the scornes of the wicked Ephe. 20. 2 This false inuention is very well confuted by one place of Paul Moreouer if they vrge howe wée shal be persuaded that it came from God except we flye to the decrée of the church it is as though a man shoulde aske howe we shoulde learne to discerne light from darkenesse white from blacke swéete from sower 3 In what sense that olde saying of Augustine must be vnderstoode where he denieth he would beléeue the Gospel vnlesse * Because thou hast seene me Thomas thou beleeuest blessed are they that haue not seene and beleeue Ioh. 20.29 the authoritie of the Church had moued him which they maliciously wrest for the defence of their error Augustines meaning was in those words that he him selfe when he was a stranger from the fayth could not otherwise be brought to embrace the Gospell for the assured trueth of God but by this that he was ouercome by the authoritie of the Churche not meaning that the fayth of the godly is grounded vpon the authoritie of the Church nor that the certeintie of the Gospell doeth hang theron but simply only that there should be no assurednesse of the Gospel to the Infidels that they might be wonne to Christe vnlesse the consent of the Church driue them therevnto 4 If then wée will that not onely by probable opinion but by manifest and playne trueth it appeareth that the Scriptures came from God this persuasion must bée sought for higher then from eyther humaine coniectures or reasons that is to saye from the secrete testimonie of the holie Ghost For confirmation whereof although there bée many argumentes yet they worke preposterously that contende by disputation to make the credite of the Scripture sounde séeing that although by this meanes they deliuer the worde of GOD from mens rebukes yet they fasten not thorowly that assurednesse in their heartes which pietie requireth 5 Truely the Scripture doeth willingly procure and obtaine reuerenc● to it selfe by the proper maiestie that is in it yet then only it perceth our affections when it is sealed in our hartes by the holy Ghost that now we beléeue not by our owne iudgement or other mens that the same is from God as many receiue a thing vnknowne or as wretched men are wōt to captiue their mind to superstition but because we most assuredly féele which thing all the faithfull trye that the vndoubtful power of God doeth therein geue strength Esai 44.10 Esai 54.13 Deut. 30.12 Rom. 10.5 Esai 53.1 and breathe forth such persuasion requireth

shal not be peculiar to Christ but common with the Father and the holy Ghost forasmuche as there is not one righteousnesse of the one an other of the other and that which is naturally frō eternitie is not conueniently saide to be made to vs Therefore properly it belongeth to the person of the mediator Whereas Osiander braggeth of a place of Ieremie that the Lorde Iehouah shalbée our righteousnesse Esay 53.11 hee can get nothing by that but that Christe which is righteousnesse is God openly shewed in the fleshe In an other place where it is said that God purchased to himselfe the Church with his blood Act. 20.21 it cannot thereby bée gathered that the blood wherewith sinnes are purged was diuine or of the nature of Godheade Christ then was made righteousnesse when he did put on the forme of a seruant he did iustifie vs when he shewed himself obediēt to his father therfore doth not this according to his nature of Godhead but according to the office of dispensation committed vnto hym For although God alone is the fountaine of righteousnes and we be made righteous by no other mean but by the partaking of him yet because wee are by vnhappy disagréement estranged from his righteousnesse we must néeds come down to this lower remedy that Christ may iustifie vs with the force of his death and resurrection 9 If he obiect that this is a worke of such excellencie that it is aboue the nature of man therfore cānot be ascribed but to the nature of God this also he plainly sheweth of how litle waight it is Rom. 5.19 and howe maliciously he contendeth that the righteousnesse of God can be nothing else but his essentiall righteousnesse which Paule denieth and Christe himselfe when hee meaneth to seale the righteousnesse and saluation to which he hath brought vs setteth before vs an assured pledge thereof in his fleshe Iob. 6.51.55 he doeth in déede cal himselfe the liuely bread but expressing the maner héere he addeth that his fleshe is very meate and his blood is very drinke which maner of teaching is séene in the sacrament which although they direct our faith to whole Christ and not to halfe Christ yet they doe therewithall teach that the matter of righteousnes and saluation remaineth in his fleshe not in that he is onely man hee either iustifieth or quickeneth of himselfe but because it pleased God to shew openly in the Mediator that which was hidden incōprehensible in himselfe wherfore Christ is as it were a Fountaine set open for vs out of which we may draw that which otherwise shoulde without fruite lye hidden in that close and deepe spring that riseth vp vnto vs in the person of the Mediatour 10 Yet he confesseth that wee want this incomparable benefite till Christ be made ours where also he sheweth what this vnion should be truely a notable and an effectuall vnion but mysticall not essentiall Then he sheweth to what end Osiander requireth so importunately essentiall righteousnesse and essential habitatiō of Christ in vs that is to say first to obteine that God hath powred himself into vs by a grosse mixture and that to establish a carnall féeding of Christe in the Sacrament moreouer to wyn that God doth really breath his righteousnesse into vs whereby we may bee really righteous with him Through Christ saith Peter are geuen the precious and most great promises that we should be made partakers of the nature of GOD As though we were now such as the Gospell promiseth 2. Pet. 1.4 1. Iohn 3.1 that wee shal be at the last comming of Christ 11. 12 Hée seuerally wipeth away al the reasons wherewith he laboureth to ouercome this and the obiectiōs wherwith he endeuoureth against the truth that we are not iustified by frée imputation 1. Cor. 5.12 Rom. 4.7 Psalm 32.1 Gal. 3.18 Exod. 21.9 which the Apostle plainly affirmeth his first obiection is this that Christ is made wisedom which belongeth to none but to the eternall worde Therefore Christ in that he is man is not wisedome But the answere is that the onely begotten Sonne of God was in déede his eternall wisdome but the name is of Paul diuersly geuen because all the treasures of wisdome and knowledge are laide vp in him that therfore which he had with his father Col. 2. ● hée disclosed vnto vs and so that which Paul saith is not referred to the essence of the sonne of God but to our vse is rightly applied to Christ his nature of manhood Iohn 8.12 because although he shined a light in the darkenesse before that he did put on fleshe yet it was a hidden light till the same Christ came foorth in the nature of man the shining Sun of righteousnesse which therefore calleth himselfe the light of the worlde It is foolishly obiected that the power of iustifiyng is farre aboue both Angels and men Gal. 13.3 forasmuch as this hangeth not vpon the worthinesse of any creature but vpon the ordinance of God for Angels can preuaile nothing to satisfie God that are not therevnto appointed but that belongeth to Christ being man albeit Christ is called the authour of life in respect that he suffered death Heb. 2.14 to destroy him that had the power of death yet the honour is not taken away from whole Christ as hée was openly shewed God in the fleshe but a distinction onely made how the righteousnesse of God is conueied vnto vs that we may inioye it Neither doe we denie that which is openly geuen vs in Christ to procéede from the secret grace and power of God Phi. 2.15 and the righteousnes which Christ geueth to be the righteousnesse of God that procéedeth from God but we hold this that wée haue righteousnes and life in the death and resurrection of Christ and we hold this also that God worketh in vs both to will and perfourme and refourmeth with his spirite vnto holynesse of life and righteousnesse but he doth not this by himselfe and immediately but by the hande of his sonne with whom hée hath left all the fulnesse of his holy spirite that with his abundant store hée would supply the néed of his members And although righteousnesse come vnto vs out of the secrete fountaine of the Godhead yet it followeth not the Christ which sanctified himselfe in the flesh for our sakes was righteousnesse vnto vs according to his nature of Godhead Iohn 17.19 In redéeming the Churche Esay saith God did put on his righteousnesse as a harnesse but hée did it not to spoile Christ of his armour which hee had geuen him to make him no perfect redéemer but the Prophet ment nothing els but that God borrowed nothing out of himselfe Esay 59.15 Rom. 3.25 nor was holpen by any aide to redéeme vs. 13 And so comming to other that imagine righteousnesse to bee made of faith and workes Phi. 8.3 Rom. 2.4 he sheweth that the righteousnesse of