Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	faith_n	justify_v	object_n	1,744	5	9.2095	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50246	A catechisme, or, The grounds and principles of Christian religion set forth by way of question and answer wherein the summe of the doctrine of religion is comprised, familiarly opened, and clearly confirmed from the Holy Scriptures / by Richard Mather, teacher to the church at Dorchester in New England.	Mather, Richard, 1596-1669.	1650 (1650)	Wing M1268; ESTC R43433	66,565	136

2. 10. Iohn 5. 22. 27. and 17. 2. Q. And why did God give this great advancement unto Christ A. Because the sonne did voluntarily humble himselfe to the greatest degree of obedience and humiliation therefore the father gave unto him this exaltation and advancement as a reward and recompence of that his humiliation Phil. 2. 10. 11. Isa. 5. 3. 12. Q. Doth Christ sit at the right hand of God in respect of his divine nature onely or in regard of his manhood also A. This dignity belongs to Christ as God and man in one person and not in respect of one of his natures alone Q. How may that appeare A. Because it is given to him immediately upon his Ascention into heaven a and is to be exercised by him both as Davids Lord b and also as he is the sonne of man c Q. How long shall this sitting of Christ at Gods right hand continue A. Vntill all his enemies be made his footstoole Psa. 110. 1. 1. Cor. 15. 25 Q. Shall it never cease and have an end A. If we speake of his reigning and ruling in a way and manner peculiar and appropriate to his person so we may safely say that when all his enemies are put under his feet then shal be the end when he shall deliver up the kingdome to the father and himselfe be subject to him 1 Cor. 15. 24 25 28. Q. What shall be the last act of this glorious power and authority of Christ and so the last degree of his exaltation A. His returne to Iudgement at the last day when he shall come a second time into this world with unspeakable majestie and glory to judge the Quick and dead 2 Tim: 4. 1. Act. 10. 42. and 17 31. and Mat. 25. 31. and 26. 64. 2 Thes. 1. 7 8 9. CHAP. 23. Of faith and union with Christ Q. YOu have spoken of the person Offices and actions of Christ you are now to shew the benefits that come by Christ and how we are made partakers of Christ and of his benefits A. We are made partakers of Christ and all his benefits by faith alone Iohn 1. 12. and 3. 16 18 36. and 20. 31. Eph. 3. 17. and Act. 16. 31. Q. What meane you by faith A. That grace of the spirit whereby we receive Christ which is wrought in our hearts in our effectuall calling Q How is faith wrought in effectuall callings A. Effectuall calling consists of two parts the offer of Christ to the soule and the soule excepting of that offer or the call of God when he calls the soule to come to Christ and the answere of the soule unto that call a now this latter is nothing else but faith Q. How is faith wrought in us A. Not by any power of our owne freewill b or meerely by morall perswasion c for we are dead in sinnes and treepasses d Q. How then is it wrought A. By the almighty power of the spirit of God as the author of it e and by the word as the instrument thereof f Q. How doth the word worke faith A. The Law prepareth for it g by convincing the soule of sinne h and terrifying for the same i through the worke of the spirit of bondage k Q. And what doth the Gospel A. It presents the excellency and worth of Christ as an onely and alsufficient saviour l but withall convincing the soule of its great sinne in not beleeving in Christ m of its utter insufficiency to come to him n and its great unworthynesse o to have any part or portion in him Q. What followeth hereupon A. Hereby the soule feeling it selfe to be utterly lost is further and more kindely broken and humbled Luke 19. 10. Isa. 61 1 2 3. Math. 11. 20. Zac 12. 10. Q What else is done by the Gospell in the working of faith A. It sweetly encourageth poore lost soules to come to Jesus Christ p and enableth them so to doe rowling and resting themselves upon him q by the helpe of the spirit of grace r which is ministred thereby s Q It seemes then you make Christ the object of faith A. Yea not onely the whole truth of God t but specially Christ Jesus as he is set forth in the promises of the gospel is the obiect of saving faith u Q. Wherein doth the nature of this faith consist A. Not onely in knowledge of the revealed will of God w and in assent to the truth thereof x for so much may be found in devils y Q. What is there more then this in saving faith A. There is also a comming unto Iesus Christ z with affiance a and reliance upon him b Q. What is the subject in whom this faith is wrought A. This faith is not wrought in any reprobate but only in the elect c and not onely in the understanding or only in the will but in the whole heart d Q. And what an heart is it in whom this faith is wrought A. Onely the heart of such an one as is now a poore lost and broken-hearted sinner Math. 9. 12 and 11 28. Luke 19. 10. and 3. 4 5 6. Q. VVhy say you so A. Because till the heart be thus prepared men will never come to Christ e nor can they truly beleeve on him f Q. VVhat thinke you then of those who professe themselves to be true beleevers and yet were never in any measure thus prepared and humbled A. The case of such professors is very dangerous Q. Why say you so A. Because the fallow ground of their hearts being never broken up they doe but sow among thornes g so the stoninesse of their hearts not being removed by any sound thorough worke of contrition and humiliation therfore though they may for a time receive the word with joy and beleeve for a season yet they are like to be but temporary beleevers and in time of temptation fall away h Q. You have shewed the cause and the object the nature and subject of faith tell me now what are the principall effects of faith A. Hereby we have union with Christ himselfe i and so communion with him in all the benefits which he hath purchased for the Elect k Q. What understand you by union with Christ A. That spirituall conjunction l betweene Christ and the beleever whereby the beleever hath possesion of Christ as his owne m dwelling in Christ n and Christ in him o and is made one spirit with him p Q. By what comparisons or similitudes is this union expressed in Scripture A. It is expressed by that union that is between the husband and wife q the vine and the branches r and the head and the members s Q. What benefit comes to beleevers by meanes of this their union with Christ A. Being one with Christ therefore

Christ will be sure to take all their Injuries and afflictions as if they were his owne t will free them from condemnation u and afford unto them communion with him in all his benefits w Q. What are those Benefits of Christ wherein beleevers have communion with him by vertue of this their union A. Some of the principal are Justification x Adoption y and Sanctification z besides which if God give us Christ he will with him freely give us all things also a CHAP. 24. Of Justification of Adoption Q LEt us come to the first of these benefits which is our justification and first tell me what is the meaning of the word to justifie A. It doth not signifie to make an unjust man just by changing his qualities for then it were all one with sanctification from which it is distinct 1 Cor 6. 1. 1. Q. What then doth it signifie A. To Iustifie is frequently opposed to condenme a and therefore it doth properly signifie to acquit from blame and punishment Q. What is the cause of our justification A. The impulsive cause that moveth God to justifie a sinner is nothing else but his free grace Rom. 3 24. Tit 3. 7. Q. VVhat is that for which God doth justifie A. God doth not justifie us without righteousnesse for then how should God be just b but he justifieth us by and for a righteousnesse which is most exact and perfect Q. What is that perfect righteousnesse A. Not our own righteousnesse in obedience to the Law c for that is most imperfect d Q. What righteousnesse is it then A. That perfect righteousnesse whereby we are justified is that righteousnesse which was wrought by Christ and inherent in his person Isai 45. 24 25. Ier. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 18 19. Q. How comes the righteousnesse of Christ to be ours that we may be justified thereby A. God doth graciously impute it to us e and faith is the instrument for the receiving of it f that so by it we may be justified Q. Open this a little further how faith is considered when we are said to be justified by faith A. Faith is not considered in justification properly as if the very act of believing were the matter of our righteousnesse neither doth it iustifie as a work or vertue in us by any merit of it selfe Q. Why may not faith be considered in our justification as a work or vertue in us A. Because all workes of ours are excluded from being any cause or matter of our justification g and therefore if faith were so considered it must then be excluded also Q. How then is faith considered when we are said to be justified by faith A. Onely relatively in respect of the object of it which is Jesus Christ and his righteousnesse Q. Faith being not considered in our justification properly as a worke or vertue in us it must needs then be considered relatively in respect of Christ the object of it but how may the truth of this yet further appeare A. As the Scripture saith we are justified by faith so it also saith Christ is our righteousnesse h and that we are justified by Christ i Q. VVhat else may be said for the further clearing of this truth A. Sometimes this phrase to be justified by faith is expounded in the words immediately following to be nothing else but to be justified by Christ Gal. 2. 16. 17. Q. VVhat are the parts of justification A. Justification is onely one benefit of God vouchsafed to believers but there are two parts thereof inseparably conjoyned namely forgivenesse of sinnes through the sufferings of Christ and accounting a man just and righteous through the righteousnesse of Christ imputed to him Q. VVhat is the object of justification the persons whom God doth justifie A. Onely the Elect k being by nature and in themselves sinners and ungodly l but called by grace to be true believers in Christ m Q. What is Adoption A. An act of Gods free grace n whereby the Elect o being in themselves aliens strangers p from God are upon their believing in Christ q admitted for Christs sake r on whom they doe believe into the houshold of God and to the dignity and priviledge of his children s Q What are the benefits of this adoption A. By means hereof believers are brethren to Christ Jesus t have title to the heavenly inheritance u and have liberty and boldnesse to make their requests to God w as to a most gracious and loving father with great assurance to be heard x CHAP. 25. Of Sanctification and the difference between it and Justification and of foure other benefits of Christ to believers Q. SAnctification being another of those benefits that come by Christ and our union with Christ tell me first of all what Sanctification is A. It is a true and reall change a wrought by the Spirit of God b in the Elect c now believing on Christ d whereby the whole man e is changed and altered from the turpitude and filthinesse of sinne f to the purity of the Image of God Q. VVhat difference is there between the former benefit to wit Iustification and this of Sanctification A. The materiall cause of the one is the righteousnesse of Christ without us imputed to us g but the materiall cause of the other is a body of divine graces and qualities infused into the soule created in us h Q. How doe they differ in respect of their formall causes A. The formall cause of justification is the pronouncing of the sentence of absolution and accepting a mans person for righteous the formall cause of Sanctification is the restoring o Gods Image into the soule by putting off the old man and putting on the new Ephes. 4. 22 23 24 Q. How else doe they differ A. Justification makes no reall change in the soule as when the Judge acquits a man but makes him never a whit the more honest then before but Sanctification makes a great change in the soule from sinne and corruption unto purity and holinesse Rom. 6. 17. 1 Tim. 1. 13. 1 Cor. 6. 11. Q. What may be a fourth difference A. Justification is perfect at the first as one individuall act but Sanctification is a graduall work imperfect at the first and growing by degrees Q. Why doe you say that Iustification is perfect at the first A. Not in respect of the sense and feeling and assurance of it for these may increase and grow daily and are therefore daily to be prayed for Mat. 6. 12. Luke 17. 5. Q. How then is justification perfect at the first A. In respect of the matter whereby we are justified which is the imputed righteousnesse of Christ which is so perfect that a man can never have more all the daies of his life though he should

A CATECHISME OR The Grounds and Principles of Christian Religion set forth by way of Question and Answer Wherein the summe of the Doctrine of Religion is comprised familiarly opened and clearly confirmed from the Holy Scriptures By RICHARD MATHER Teacher to the Church at Dorchester in New England Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Iesus 2 Tim. 1. 13. When for the time ye ought to be Teachers ye have need that one teach you again the first principles of the Oracles of God and are become such as have need of Milke and not of strong meat Heb. 5. 12. LONDON Printed for Iohn Rothwell and are to be sold at his shop at the signe of the Sunne and Fountaine in PauLs Church-yard neer the little North-gate 1650. TO THE CHRISTIAN READER THe publique Catechizing of Children by way of familiar Dialogue in short and plaine Questions Answers though it be scrupled by some as if it wanted Scripture warrant yet such as acknowledge children to be members of Christs Kingdome and Church as all but Antipaedobaptists doe Mar. 10. 14. they cannot deny that being members of Christs house the Stewards of his house must in faithfulnesse to Christ and them dispence a portion of Spirituall food to them in due season Luke 12. 42. And evident it is by daily experience that long Discourses Sermon-wise runne over Childrens heads like water over a Mill that grinds no meale at all and passe their capacity No way of instruction is so proper for them as that which the Prophet describeth as most suitable to the understanding of children line upon line here a little and there a little Isai 28. 9 10. which can no way so conveniently be dispensed as in briefe and familiar questions and answers put into their mouthes But as this way of short and familiar catechizing is the fittest portion of young childrens bread so there is a larger Doctrine of Catechisme containing the whole body of Divinity which being solidly compacted together and evidently confirmed from Scripture light and familiarly delivered to the apprehensions of Gods people it will be a seasonable portion for children of riper age not only for their further building up in the faith and obedience of the doctrine of the Gospel but also for their establishment in the truth that they be not pluckt away with the error of the wicked Hence Luther had his major as well as his minor Catechismus and Beza his larger confession of the Faith as well as his shorter Yea the Apostle Paul whose example was now precedentiall as being indeed Authenticall and binding to imitation he committed to Timothy a platform of sound and wholsome words in Faith and love which he commanded and charged him not onely to hold fast himself 2 Tim. 1. 13. but likewise to commit the same to faithfull men who might be able to teach others also 2 Tim. 2. 2. This charge as it then was and alwaies will be weighty and seasonable So never more important and necessary then in this capritious and fastidious age when men will nor suffer wholsome doctrine but having itching eares and wits doe turn away their hearts from the truth and are given up to such empty and windy notions wherein it is hard to judge whether Arrogancy or ignorance be the more predominent arrogance of higher attainements in Christ or ignorance of the true Christ and of life in him Now for casting in some helpe by the grace of Christ to prevent the spreading of such a gangrene of vanity and apostacy and to establish the people of God in the truth of the Doctrine which is according to godlinesse Our reverend brother according to the precious Talent of wisdom and found judgement given unto him c. out of his faithfull love to the flock of Christ he hath compiled this ensuing platform of wholsome Doctrine in way of a larger Catechisme wherein you shall finde the summe of the Doctrine of Christian Religion with pithy solidity and orderly dexterity digested together and with clear evidence of truth confirmed from the holy Scriptures and both with such familiar plainnesse of savory language as by the blessing of Christ the simple-honest-hearted Reader may be informed and established in the highest truths and the most intelligent may be refreshed and comforted in revising and recounting the treasures of wisdome and knowledge which they have received and embraced and the grounds upon which they have believed and all may be led on in the constant profession and practice of the faith and love which is in Christ Jesus So we commend this ensuing Treatise to the diligent perusall of the Christian Reader and both it and thee to the rich blessing of the grace of Christ and rest Thine to serve in the faith and love of the Gospel JOHN COTTON JOHN WILSON THE Grounds and Principles of Christian Religion CHAP. I. Of Catechizing as an Introduction to that which followeth Quest WHat is Catechizing Ans. An instructing of the people in the grounds or principles or fundamentall points of Religion Q. How are these Catechisticall and fundamentall points called in the holy Scripture A. They are called thge foundation a the first principles of the Oracles of God b the beginning of the doctrine of Christ c the entrance into Gods word d milke for babes e and the form of wholsom words f Q. How may the warrantablenesse of this kind of teaching appeare A. Both by expresse testimony of Scripture g and because Catechising is nothing else but the drawing of the doctrine of Religion into briefe summes and this hath plentifull warrant in the word h Q. What need is there of this kind of teaching A. The doctrine of Catechisme being milke for babes and the laying of the foundation there cannot but be great need thereof for all men know the foundation must be layd afore there can be any building and babes must have milke afore they be fed with stronger meat Q. What is the benefit of catechising A. It is a means of well grounded knowledge i and of profiting by Sermons the want whereof being an hinderance that men cannot profit by other higher points of doctrine k Q. What else may be the benefit thereof A. It is a means to prevent apostasie l and the infection of errour which they that are ignorant and unstable are apt to be seduced withall m Q. Doe you then think that the doctrine of catechisme is wholsome and usefull to the soules of Gods people A. As common and ordinary meats are most wholsome to the body more then curious and dainty dishes so the doctrine of Catechisme is specially wholsome to the soule and therefore is expresly called the form of wholsome words n Q. How should the doctrine of catechisme be handled A. Briefly many things being contracted into narrow summes for the helping of memory o and yet