Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	heart_n	life_n	spirit_n	3,986	5	4.7353	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87265	A sermon preached at the funerall of Mrs. Alice Bray, wife to Francis Bray of Farthingo, neere Brackley in the county of Northampton, Gent. Vpon Psalme 37. and vers. 37. March the 2. 1645. / By W.I. minister there.	W. I.	1646 (1646)	Wing I19; Thomason E345_6; ESTC R200985	15,414	34

disposition Phil. 1.23 having a desire to depart or to be let loose and you may see in him the true disposition of a religious man of a perfect and upright man or woman so farre was he from endeavouring to put death out of his minde as if it were a terrour to think thereon As that contrarily he took comfort in remembring it So farre was he from fearing least it should come too soone upon him that he rather desired it and the delaying thereof was irkesome to him This therefore is an argument that Pauls thoughts respectively to death were very comfortable and his end peace when as that which man naturally feareth he desired with all speed to come unto having a desire to depart The like may be seen in that good old Simeon who did even in a manner beg of God to be dismissed Luk. 2.29 Lord now lettest thou thy servant depart in peace And to assure us that his desire herein proceeded not from any worldly discontent he speakes of a departure in peace as an evidence of some feeling of peace betwixt God and his soule and giveth his reason of it for mine eyes have seen thy salvation He had now as much spirituall comfort and contentment as in this world could be hoped for and was therefore now desirous if it might stand with Gods good pleasure to end his dayes in the midst of that sweet peace which he felt in great abundance in his soule It was the blessing that God promised to Abraham Gen. 15.15 that he should goe to his fathers in peace which is to be referd not only to the rest which God meant to give him before his death from all his former travels but also to the comfortable disposition of his soule at the end of his life that then he should goe to his fathers in peace Thus it is plaine that the godly man or woman shall make a peaceable end their mind and conscience shall be very comfortable in death Neither is it thus with the godly the perfect and upright men and women without cause for 1. it fareth so with them through the assurance which they have of reconciliation with God through Jesus Christ How can this but breed peace and quietnesse in the mind and conscience when I am perswaded and assured in my soule and spirit that all cause of danger after death is utterly removed and that God both is and ever will be gracious unto me in his Son Christ Jesus This was the ground of the Apostles confidence Phil. 1.23 he knew that so soone as hee was departed hence he should be with Christ which is farre better and therefore he desired this departure He that felt himselfe now in Christ could not but be assured that hee should afterwards be with Christ and so at peace To whomsoever God gives Christ he gives all things for all things are in Christ and therefore he that hath Christ hath life and all things pertaining thereunto righteousnesse peace c. Now if it bee questioned whether the servants of God the perfect and upright have this assurance of their reconciliation and so of peace I answer it is certaine that sooner or later they all have it in some measure for it is said plainly They which are Christs have the Spirit of Christ and if any have not the Spirit of Christ he is none of his Rom. 8.9 And againe vers 10. This Spirit beareth witnesse with our spirit of our adoption that we are the children of God Here is a double testimony Gods Spirit and our spirit and these give evidence of our adoption and consequently of our reconciliation and peace 2. This peace proceedeth also from the comfortable testimony of their conscience touching their former care to glorifie God in uprightnesse of heart and holinesse of conversation Hence came Pauls comfort 2 Tim. 4.8 I have fought a good fight saith he and this encouraged him to expect that Crown of Righteousnesse which the Lord reserves for all which love his appearing Consider to this purpose the example of Hezekiah Isa 38.1 c. he knew no doubt that he must dye but at that time there mentioned when the Prophet Isaiah came unto him from the Lord with this dolefull message Set thy house in order for thou shalt dye and not live Whom would not these tydings have strucken to the heart and what could Hezekiah then expect but present death Well then all things thus threatning his end the common condition of nature the mortality of the present sicknesse being as it is thought the Plague and above all the doome brought from the Lord by the hand of such a Prophet Where now was the staffe of Hezakiahs comfort but even the witnesse of his soule and conscience testifying unto him the sincerity and holinesse of his former course Remember now O Lord saith he vers 3. how I have welked before thee in truth and with a perfect heart and have done that which is good in thy sight Even so also could that good old Simeon with a glad spirit have besought the Lord even instantly to dismisse him if his conscience had not told him that all his life past had been an intentive waiting for the consolation of Israel Luk. 2.25 26. thus the piety the purity the sincerity of their former courses hath secured these worthies of the glory to come and withall procured their present peace and the same ground of peace hath every perfect and upright man and woman Neither is this so because of any connexion between work and wages a● if Gods children should build their hopes upon merit or deserts for they know that when they have done what possible they can they are yet unprofitable servants c. but because they know good workes to be the way to the Kingdome but not the cause of reigning God hath ordained that we should walke in them Ephes 2.10 And they find by the Scripture that an holy life here is the first fruits of a glorious life herefares and so the conscience of their former course is the assurer not the deserver of their happinesse the evidence not the cause of their peace Thus for peace internall in the minde and conscience whereof the godly are partakers not onely in life but in death they shall make a peaceable end their conscience very comfortable in death For mark the perfect man c. for the end of that man is peace It is also equally true touching their peace eternall for at the end of his life the perfect or righteous shall enter into peace they shall rest in their beds c. Isa 57.2 they shall enter into eternall peace and rest The Apostle Paul is an evidence to us of the condition and state of all perfect and upright men or women Now he speaketh confidently that no sooner should his soule be seperated from his body but it should be by and by with Christ Phil. 1.23 Death should bee but as a door opening unto him a speedy

first a willing mind it is accepted according to that a man hath c. saith the Apostle 2 Cor. 8.12 If a man or woman have a willing minde joyned with a readinesse of endeavour unto holy graces and duties it is accepted with God as perfect obedience Thus is he perfect in respect of acceptation that is of Gods acceptance though not in regard of operation his owne best workes deserving no such thing 2. A Christian man or woman may be said to bee perfect comparatively though not positively or absolutely comparatively in respect of others though not positively or absolutely in himselfe For example if a Christian that devotes himselfe to serve God in sincerity be compared with wicked carnall and worldly-minded men who serve him not he is perfect in comparison of them So he or she that makes conscience of their wayes though they have many failings weaknesses and imperfections therein and so not positively and absolutely perfect in themselves yet are they perfect in comparison of others that make no conscience of their courses but follow their owne corrupt and vile affections and seek not the power of godlinesse thus is he perfect comparatively though not positively and absolutely 3. A Christian man or woman may be perfect Evangelically though not legally that is after such sort as the Gospel accepts although not as the Law enjoynes for perfection of the Law is when a man loves God and his Neighbour according to the Letter of the Law namely loveth God with all the heart might mind and strength and his neighbour as himselfe this perfection of love is found in no man in this mortall condition But 2. perfection of the Gospel is that endeavour of obedience which God accepts in Christ at the hands of his children which if it be in truth sincerity and singlenesse of heart it is accepted Thus is he or she a perfect man or woman that desires and endeavours after perfection though in act they attaine it not And so is the Apostle to be understood in that place before named Phil. 3.12 not as though I have already attained or were already perfect i.e. according to the perfection which the Law requireth And yet afterward hee speaketh of himselfe and others as being perfect vers 15. Let us therefore saith he as many as be perfect be thus minded that is as many as be perfect according to the Gospel namely so as the Gospel accepts perfection that is so it be in truth sincerity and singlenesse of heart This sincerity is the perfection of a Christian And so were Noah Abraham Iob Zachary and Elizabeth perfect in their Generations that is sincere in the sight of God both in heart and life 4. A Christian man or woman may be perfect in respect of parts though not in respect of degrees Perfection in parts is when he hath all the parts of perfection though in a weake measure Perfection in degrees is when he hath a full measure of Perfection in every part For example a child new borne is a perfect man in respect of his parts because he hath all the parts and members of a man but hee is not perfect in degree till every part grow up to his perfection So the child of God when he is new borne by his second birth or regeneration whereof mention is made Ioh. 3.3 5. is perfect in respect of parts because he hath all the parts of perfection is renewed and changed in every part though in a weake measure and therefore the Apostle calls it a being sanctified wholly and a preserving blamelesse of the whole spirit soule and body 1 Thess 5.23 that is in all parts of soule and body but yet he is not perfect in degrees i.e. in that full measure and degree which the Law requireth in every part Thus it is said of Asa 2 Chron. 15.17 that the heart of Asa was perfect all his dayes and yet in the same place it is said the high places were not taken away out of Israel those idolatrous places were not removed by him yea he failed in other things also for it is said chap. 16.12 that in his disease be sought not to the Lord but to the Physitians So then Asa had perfection in parts he had a persect heart and so also perfection in some measure in all parts but he attained not to perfection in degrees be had not a sull measure and degree of perfection in all parts for he failed in the things before-named he had his imperfection thorow the weaknesse of sanctification which is not perfectly attained to in this life By all which it appeareth that perfection cannot be denyed but that a Christian man or woman may attaine it for so here you see such a one called a perfect man Mark the perfect man Perfect in respect of Gods acceptation though not in respect of his own workes or opperation God accepting his will more then deeds 2. Perfect comparatively though not positively or absolutely in comparison of others not yet converted or sanctified though not positively and absolutely in himselfe 3. Perfect Evangelically though not legally accordingly as the Gospel accepts though not as the Law enjoynes 4. Perfect in respect of parts though not in respect of degrees having all the parts of perfection though not a full measure of perfection in every degree and this is the perfect man we are here to mark and so you have the sense of the first Precept Marke the perfect man 2. I may say of the second as our Saviour did of the second Table of the Law the second is like unto it for so indeed it is and but a further description of the godly who as in the former is called perfect so in this latter upright and behold the upright Here is also both the act and the object 1. the Act is behold 2. The Object or person is the upright both these are in a manner the same with the former and therefore I shall more briefly insist thereon 1. The Act is behold that is take a serious view look diligently and with consideration consider well 2. The upright that 's the object And this uprightnesse is the second property whereby the godly man is here described which is more fully enlarged Psal 32.11 upright in heart that is sound and sincere without guile vers 2. And this is when the heart is set right towards God in doing all duties of piety and charity towards God and men truly aiming at the pleasing of God and not at by-respects this is uprightnesse of heart called truth in the inward parts Psal 51.6 thou lovest truth in the inward parts And although no man is indeed upright without some crookednesse and declining from the straight rule yet because here is first a drawing neere and endeavour after full perfection Secondly a comparative rightnesse in respect of the unregenerate whose course is wholly crooked Thirdly the acceptance of a mercifull Father therefore they are called upright And thus you have