Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	grace_n	holy_a	spirit_n	4,640	5	4.9204	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93049	Britannia rediviva: or the proper and soveraign remedy for the healing and recovering of these three distracted nations; as it was prescribed in a sermon preached in the minster at York, at the Assizes there held on Thursday morning, August 9. 1649. Before the Right Honorable Judges, the Right Worshipful the High Sheriff, the justices of peace, gentry, and others of the county of York. / By John Shaw, master of arts, sometimes of Christs Colledg in Cambridg, and now preacher of Gods Word at Kingston upon Hull.	Shawe, John, 1608-1672.	1649 (1649)	Wing S3026; Thomason E584_1; ESTC R206214	28,435	40

2. Civil sacred towards God or civil towards men First Sacred righteousnesse towards God and that is especially of three sorts First Legall secondly Evangelicall thirdly Celestiall Legall which is a perfect conformity of nature and actions principles and practices to the perfect law of God at first written in the heart of Adam Chrysostom describes it to be a full keeping of all the Commandments of God and so unrighteousnesse is taken for all sin Rom. 1. 18. this is mentioned Rom. 6. 18 19. 8. 4. Ephes 4. 24. Luk. 1. 75. Ezek. 18. 5 Psal 4 6. and this is called in Scripture the righteousnesse of the law or the righteousnesse of works or our own righteousnesse Rom 9. 32. 10. 3. Phil. 2. 9. Tit. 3. 5. and this is omnium affectuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ omnes inferiorum partium motus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio divine legi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adherebat Secondly Evangelicall which is either perfect but not inherent or inherent but not perfect and thirdly Celestiall which is both perfect and inherent in us Now seeing we have already lost the first and are not yet till these bodies of clay go down to the dust arrived to the third let me speake to the second which is Evangelicall righteousnesse and this as I said before is twofold First imputed to us Secondly imparted into us it s either perfect but not inherent or inherent in us but not perfect In a word it s either the righteousnesse of justification by Christs merits or of sanctification by Christs spirit The former is that whereby our persons are justified in the sight of God to justice is Verbum forense a term of law and is not the putting of any goodness or grace into us but the acquitting clearing and absolving of us though the satisfaction of Christ for us Prov. 17. 15. Solomon saith he that justifieth the wicked is an abomination now if to justifie were to put any grace into a man it was no abomination to justifie a wicked man Cato was ninety times accused and yet alwayes justified that is cleared and acquitted as innocent We are not justified either by any grace within us or by any works done by us Rom. 8. 33. 10. 3. Phil. 2. 9. but by the righteousnesse of another namely Jesus Christ imputed to us whereby all our sins are blotted out forgiven and forgotten drowned in the bottom of the Sea as if they had never been Micah 7. 18 19. Isa 43. 12. Psal 32. 1 2. and the punishment also due to our sins removed and born away upon the shoulders of that scape goat the Lord Jesus So that justification is nothing else but Gods gratious sentence acquiting and clearing a beleever and declaring him righteous unto eternall life for the sake of that righteousnesse which is inherent in Christ and imputed to us and yet understand that this righteousnesse of Christ whereby we are just in the eyes of God is not that essentiall and habituall righteousnesse of Christ whereby himself is righteous for that is incommunicable to any creature but it is that actuall righteousnesse of Christs merits his doings and sufferings his obediential●gis Crucis his active and passive obedience for I think it most proper to take in both which he hath performed for the elect to pay for their sins and to purchase for them grace and glory and this is called the righteousness of God Rom. 3. 21 22. 26. 2 Cor. 5. 21. because its the righteousnesse of that person that is God as well as man and also it is that way that God in the Gospel hath appointed to justifie men by It s also called the righteousnesse o● Christ because its the obedience performed by him 〈◊〉 23. ● It s called the righteousnesse of the Saints Rev. 19. 8. and the righteousnesse of faith because faith is the men 〈◊〉 God hath appointed to apprehend and apply this righteousnesse to us Phil. 3. 9. and this righteousnesse is more perfect then the righteousnesse of Angels or the first Adam for first Theirs was but the righteousnesse of meer Creatures but this the righteousnesse of God who is far above the Angels or Adam Secondly The first Adams righteousnesse though perfect was yet changeable so as they might lose it and Adam did lose his and many of the Angels theirs but our righteousness being inherent not in us but in Christ is more sure and in a better keeping and we also kept by the power of God unto salvation Now this righteousnesse exalts a Nation especially two ways First By taking away the Nationall sins of a land is a land guilty of blood oppression c. all things in the world are unable to bear away the sins of that Nation but the pretious blood of him that is infinitely holy as he is God and perfectly holy as he is man if nothing can take away one mans sins but Jesus Christ much lesse a Nations sins Joshua in his filthy raggs typed out the state of the Jews then sorely defiled Christ takes away their filth raggs and puts upon them change of raiment Zach. 3. 3 4. National sins make a land sick 2 Chron. 7. 14. Christs merits alone can cure it Secondly Christs righteousnesse alone can make peace twixt God and an offending Nation he that is the only peace-maker twixt God and one person is also twixt God and a Nation Isa 32. 1 2 17. The second Evangelicall righteousness is that of sanctification which is inherent but not perfect and it is a holy conformity both of heart and life to the will and word of God according to the measure of grace received from Christs spirit Rom. 6. 18 19. for while we are here we have grace in truth but not in perfection we may be without raigning guilt not without all guilt we have perfection of parts we have every grace wrought in us at our new birth as a childe hath all the parts of a man when it s born but not perfection of degrees no member no grace in the highest degree but here we have flesh and spirit Gal. 5. 17. I would and I would not Rom. 7. Now this righteousnesse of our sanctification is discovered three wayes First Quoad fontem Secondly Quoad formam Thirdly Quoad finem First By the principle we act from in all services we perform see whether it proceed from that commonly but falsly called Good nature for all our nature is corrupt since Adams fall or from that new and divine nature 2 Pet. 1. 4. from principles of honor credit fear shame natural conscience in a word from natural or supernatural principles all living actions towards God come from living principles not the bare brain-light of the Law without but the Law written in the heart not from the hear-say of a Christ without us but the power of a Christ raigning in us Col. 1. 27. Phil. 3. 8 9. Albertus Magnus was thirty yeers

God I could never learn neither in Court nor Countrey but your justice and integrity are I am confident cleerly manifest to the consciences of all who have known your carriages especially the last and this Assizes here notwithstanding all the objections of your riding the circuit in your own native Countrey You have both of you been tryed in these sifting ●●nes and been found faithful in the grand Affairs of the Common-wealth These Notes were preached at the intreaty of Master High Sheriff and you my Lords were pleased to own them in publike and my self in private and to require them to be Printed which I the rather am content to suffer to testifie my obedience to your commands and to shew how much I value your judgments above my own I am sure I can do nothing worthy of this quick-sighted age I will trouble you Right Honorable and Right Worshipful no more at present but will freely pour out my soul at the Throne of Grace to God for your Protection Sanctification and Eternal Salvation for Gods Spiritual Blessings within you and his Prospering Blessings upon your just Endevors and humbly subscribe my self York August 14. 1649. Your Honors and Worships Spiritual Servant in my Masters Work John Shaw To the Christian Reader Especially the Authors Christian Friends at Kingston upon Hull Bradfield Penistone and Cartmel Christian Reader The names of the Iury. of life and death To you also my tenderly affected friends * At ●●●d 〈◊〉 the smoke of whose my Native soyl I cannot but heartily affect whatever your private carriages be to me-ward let me commend the Jewel of Righteousness and Justice herein contained I have lived to see many changes amongst you I beseech every one of you look to your spiritual change by Grace as the right way to the blessed change to Glory I know you take much pains for the Earth I beseech you trade more for Heaven make it appear that you value the means of Grace by procuring a faithful godly Ministery among you and practising the Truth revealed I am confident divers from amongst you have been sent abroad who daily send up wrastling prayers to God for you How doth my soul thirst to see the knowledg and love of Jesus Christ shine o●t amongst you And let me adde a few words also to you * Peristone and Ca●tpal Whose good and true welfare I long for in the Lord Be importunate I beseech you with the Lord both for the outward means and the inward Grace let my affection joyn you both together though distant in place * Peristone in Y●●●shire and Ca●●●d in L●●●sh●re in a few exhortations First In regard of God take care you know him not onely a God but your God not an absolute but relative God see Davids and the Saints propriety in him Psal 48. 14. This God is our God for ever and for ever and Thomas Cryes My Lord and my God Joh. 20. 28. provide him the lodging of a broken heart Isa 57. 15. A great Lord of Spain was commanded by the King to lodg ait Ambassador in his own house which he did and the next morning as soon as the Ambassador was gone he burnt his house which cost him many a thousand pounds building and said it shall never be said that I kept a house that ever lodged a Traytor for so he judged that Ambassador to be but our gracious God is pleased to dwell in such hearts as have been rebellious against God a long time and where Satan lodged before him Secondly In regard of Christ you all can tell of a Christ born at Bethlehem and exalted from Mount Olivet to Heaven but O look to a Christ born w●●h●●●a Gal. 4. 19. of which birth you will never report 〈◊〉 every that it was no sooner 1 Cor. 15. 8. he will be no Saviour to you if not a King in you Luke 19. 27. Col. 1. 27. Gal. 2. 20. Thirdly In regard of the Word Know it s not so much the Bible as thy and my heart that is the most proper place for the Word Deut. 6. 6. Psal 40. 8. J●ere 31. 33. Heb. 8. 10. and that there will one day be a Resurrection as well of Sermons to account for as of men to give account O let us read Sermons preached four or five yeers ago in your lives now let your med●tation be in his W●rd night and day Psal 1. 2. so shall you bewiser then your Teachers then your Enemies then the anc●ent Psal 119. 98. 99 100. This is the duty of Kings as David Deut. 17. 18 19. of the General Josh 1. 8. of all sorts Deut. 6. 7 8. you shall * whet or sharpen i. e. Go over the samethings often as men do their knife upon the whe●stone or their swords they would p●erce withal Let not the Word come unto you onely but into you yea into the heart Remember the four sorts of ground three hal hearers and one good Mat. 13. Fourthly In regard of sin take heed as well of spiritual sins as bodily Spiritual sins are of ● times minoris infamiae but majoris reatus they are like a wire run through the heart though the wound be not so visible yet more dangerous then a great gath in the back Let your care be not onely to avoyd acts of sin but especially a state of sin The Saints fall into divers acts of sin yea in some regard Peters act was worse then Judas's but never after conversion are under a state of sin and death Fifthly In regard of the Godly whose judgments are sound for Fundamentals and lives humble and holy Take heed how thou offendest one of Gods little ones Matth. 18. 6. Fall not out as Joseph said by the way who shall lodg in the same Heaven at night Some Saints have the head-ake as well as others the heart ake and the Father watcheth as well with the one as with the other But take heed of any such opinions as draw thee on to liceutiousness of practice holiness is the best thing on Earth or Heaven no attribute is thrice together ascribed to God in Scripture but Holiness Holy holy holy Lord it s not Gods holy Spirit that leads thee to unholines●do not under pretence of not resting on Ordinances and Duties neglect or contemn them The conduit will soon be dry that is cut off from the Fountain and that man be soon lean that leaves off his meat Prayer is all mens duty and the Saints priviledg Having set your faces towards Heaven take heed of starting to the right hand or the left or turning quite backward Reader Be not offended with the Latine or Histories in the Sermon it s far from my constant use neither were many ofthem mentioned in Preaching onely such was my scribling hast in writing these Notes over that I am constrained to put my own Marginal References into the Text. If ye get any profit by the reading hereof remember him that would very gladly

prayers also Secondly Be diligent Daniel advanced paries much Dan. 6. so doth David Psal 55. 17. to know the estate of your Country Thirdly Take heed not only of bottel and basket bribery but of flattery praise private revenge c. and that you your selves affect not too much to pot and pipe to swear c. how then can you punish others for those faults Fourthly Be active and diligent in your places quo nobilior eò laboriosior was the old motto see Nehemiah how active in his own person Neh. 2. 11. 4. 23. again be resolute in Gods cause and know neither friend or servant be content to commit thy good name and liberty and all to God Thirdly I would gladly have spoken a word or two to the gentlemen of the long robe had they been here this morning I blesse God I have no temporall suite this Assizes as I here told you the last Assizes also yet let me make this suit to you not wittingly and against your knowledge to do what in you lies to uphold and maintaine an unjust cause take heed you do not care how light the cause is so the see be heavy do you think that is your calling or office to do what in you lie to destroy a Nation I know men put the fai●est gloss on their own causes when they come to you men love to slatter themselves and are partiall in their own relations besides some causes are very intricate and difficult but however that is no Calling of God that cannot consist without wilfull endeavour to overthrow justice truth and the Nation I beseech you therefore first pray much ere you come to plead Secondly plead no cause on which you durst not begg Gods blessing upon your proceeding who dare mock God so for an unjust cause Thirdly plead so now as you may have Christ to plead for you at the latter day there are some whom God will destrov at last and Christ will not plead one word for them Luk 13. 9. nay plead against them Luk 19. 27. Fourthly do not 〈◊〉 〈◊〉 labor to advance injustice which overthrows any Nation do not labour to make black seem white to flourish colour ever a bad cause a very Plantus calls such sordida poseinummia that for private gain would plead causes which they knew bad another calls such 〈◊〉 f●●ces decemdrachmariae and addes Linguas 〈◊〉 It is reported of Nevessan a great Lawyer but bad man that he used to say He that will not adventure his body shall never be valiant and he that will not venture his soul shall never be rich O take heed of these desperate and destructive ways He that was to plead before the Judges in the great Court of the Areopagitae must plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without either Preface or Passion left with their thetorical flourishes they should any way prevail to draw the Judg to pass an unjust Sentence And Philip King of Macedon displaced a Lawyer because he coloured his hair and his reason was he was jealous That he would also colour over a bad cause And let me in the fourth place speak a word to my Brethren of my own cloth and perhaps some of you think it s more then time that I had been there ere now let us practise and advance Righteousness we are men of God and should not be men of the devil 1 Tim. 6. 11. Our lives hearts and hands should be clean we that carry the Vessels of the Lord Isai 52. 11. Three Emperors successively made and confirmed a Law That the Clergy as they called the Ministers should not receive Tithes I mean such Rents and Payments as formerly they had done Jerome writing to Nepotian about it It grieves not me so much saith he that they made such a Law but that the Priests by their unrighteous lives did deserve it Erasmus his tart expression against such was That they were dumb in a Pulpit not in a Tavern profectò in hypocausto nemo illo vocatior Let not men justly upbraid us with golden Chalices and Wooden Priests Secondly Hold we out the Truths of God and not mens phansies and inventions in our ministery sound doctrine is called Righteousness Heb. 5. 13. When men ask bread do not give them a stone nor scorpions for fishes and hold our the truth plainly that poor Countrey people may not need to study Latine to understand our English How far was holy and learned Paul from going out in that kinde of Creature strength 1 Cor. 2. 1 4. speak plain and home As Luther writ to Gerbellius Cupio ago inveniri Christi ecclesie sue fidelis si prudens esse non potnerim minister I desire to be found a faithful Minister of Christ if I cannot be so prudent and politick as some are Thirdly Be diligent it is not justice to take mens Temporals and not discharge your duty in sowing Spirituals see Pauls charge and tremble 2 Tim 4. 1 2 3. Fourthly Be zealous for the truth When one desired to know what a one Basil was he shewed in a vision a pillar all on fire with this Motto Ta●●●est Basilins Old holy Latimer said in his days there were many good Ministers in England but deest ignis deest ignis said the old man There wants fire of zeal And as we should be zealous for the Truth so against desperate Errors Remember but the Spirit that was in Polycarp Ignatius Irenaeus c. How zealous were the Bishops in the Counsel of Nice against Arrius who differed from them but in one Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How zealous were the Ministers of the Latine Church against the Greek Churches about the proceeding of the holy Ghost yet the difference lay onely in two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How zealous was the Church against Nestorius who differed from them onely in one Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet six hundred Bishops then rose up and said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fifthly A word or two to all you my Brethren and Countreymen for I cannot but love the smoke of this darling soyl that are flocked hither to these Assizes I beseech you advance Justice and Righteousnes this God expects from all Micah 6. 8. Luke 3. 14. First I beseech you put off and avoid needless wordy brabbles and suites rather as Christians yield and submit one to another it is no dishonor for the better man to offer terms of peace herein as Abraham to Lot though he was Lots Uncle and remember that motive in Gen. 13. 7. 8. Aristippus said to Aeschines they being at variance Though I be the elder man yet I seek to thee nay verily said Aeschines Thou art not onely the elder but herein much the better Or secondly Refer your controversies to honest men at home Remember that of the Apostle 1 Cor. 6. 5. I speak to your shame Is there not a wise man amongst you Thirdly You that are of the Juries grand or ●●nall proper or tall men take head of Judas his practice and principles his cry is Matth. 26. 15. What will you give me and I will deliver him he never asks is he guilty or not guilty what hath he done or what will you do with him but only quid dabitis Again Take heed of wresting mens words in your Testimony beyond their true meaning or those Witnesses did against Christ Compare John 2. 19. with Matth. 26. 61. Christ did say Destrey this Temple and 〈◊〉 〈◊〉 〈◊〉 it up 〈◊〉 they affirmed that he said I 〈◊〉 to de●●●● the Temple or God and to build it in three days Christ said 〈◊〉 and day affirm that he said I can destroy Christ said This Temple 〈◊〉 ing his Body and they say that he said Temple of God though if he had so said it had neither been felony nor treason Nay take heed that you do not swear the truth out of malice and by-ends not from the love of the Truth but Revenge and Mischief lest if thou so do God call thee a false witness We do not read that that dogged Edomite I Sam. 22. 9 10. testified any thing but truth for the matter yet is called a false witness or lying tongue that devised mischiefs Psal 52 2 3 4 c. This should in the next place have been a sharp reproof to very many particulars that do exalt unrighteousness apparently but I may not detain you too long Like wise another Use should have been of Tryal whether we are truly righteous or not First Look to our principles whether the Law of God be come unto us onely or also into us To some it onely comes unto them John 13. 3 4. to others into them not onely brains but hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 16. Is our obedience the obedience of Faith and Love Rom. 16. 26. 12. 1. Hosea 3. 5. A reasonable soul is the form and specifical difference of man from beast but it is supernatural grace that makes him more then a man viz. Godly man Union natural ●twixt reasonable soul and body makes a man but its union mystical ●twixt soul and Christ that makes him godly But I must though unwillingly break off and leave the rest together with the second doctrine And having made already in Gods name my humble suit to you let me in your name to God make my humble and hearty suit for you Let us pray NOw having preached these Notes ere I could quite transcribe them though in much hast God sends us the joyful news from Ireland which his own hand wrought August 2. 1649. which makes me adde there lines Promission pacem tua nu●● Ecclesia Christe Insanu mund turbine pressa petit Evigila tandem fluctus compesce surentes Fac tibi non percant ques pater ipse d●dit Et smul ad ju●●um pergas perduce●e sinein Quod tua pro nubis dexiera capit opus Musculus on Matth. Ve●pcra jam venit nobiscum christ mancto Exitingm luccm ne pallare iuam Parxus on Matth. Ni●●● in cassum cb 〈◊〉 subrnergere navim Fluctuai at uunquium mergitur illa ra●●s FINIS