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	spirit_n	word_n	8,255	5	4.2520	3	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

dobetter service to God and his Church and subscribes himself in the * Apostles phrase Your servant for Jesus sake John Shaw Britannia Rediviva OR A SERMON Preached at the Asizes at York on Thursday morning Aug. 9. 1649. holding out a Soveraigne remedy for curing a sick Common-wealth Proverbes 14. 34. Righteousness exalteth a Nation but sin is a reproach to any people SOlomon a King of Peace he spoke Proverbs and Jusus Christ the Prince of Peace he spoke Parables and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies both Proverbs and Parables or ruling principall sentences The Papists among their proud swelling titles which they ascribe to their Doctors as Angelicall Seraphicall irrefragable profound Doctors Doctor of subtleties c. they call Peter Lumbard Master of the Sentences but much trulier may Solomon be called the Master of the Sentences and so much the Hebrew title of this book implies as Axiomes in Logick Aphorismes in Physick c. such and much more are these Proverbes in Divinity principales sententie a parable is saith S●●das 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nyssen hom 1. in Cantic Hieron epist ad Paulixum do observe that Sol●mon had three names first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pacificus second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastes third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus domini and that according to these three names he wrote three books 1. As he was peaceable he initiated the young man with wise sentences of Piety and peace therefore often calls My sox 2. As he was the Preacher he wrote the book of Ecclesiastes shewing to men of riper yeers the vanity of the world and to warn them when grown up 3. As the beloved of God he wrote the book of Canticles and therein acquainted the strongest Saints with the high love and sweet Communion twixt God and the soul but however that may be but a meer conceit yet sure we are that Solomon thewisest of all meer mortalls since the full invites poor sinners to a great and sumptuous Banquet in the eight first Chapters of this book and then spreads the Banquet before them Chapter 9. from which Chapter to the 25. there is little or no dependance of one verse upon another as is usuall in other books but usually an illustrating opposition betwixt the former and latter part of the same verse as here in my Text Righteousness exalteth a Nation but c. Wherein are two most confes●edly true axiomes placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse exalteth it but sin that is injustice or unrighteousness is a reproach or putteth down and debaseth any people Wherein we have Moses his Proclamation of blessings and curses or Joshuas Mount Gerizim and Mount Eball In the former part of the verse we have a sick Deut. 11. 26. Josh 8. patient not one single person but a whole Nation though this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken in Scripture for one single person Abimeleck Gen. 21. 4. as some Rabbins think a Nation that is in a poor distracted low estate so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up or exalt implies and as by the other hemistichium or half verse appears Secondly here is the Physick for this sick Nation verse 2. justice or righteousnesse Thirdly its Cure exalts sets it up on his feet again a Metaphoricall expression as Carlwright observes advanceth a Nation suitable to that Deut. 28. 13. In the other hemistichium We have first a Nation and people thereof in the height of peace plenty safety c. Secondly the poyson and worm that gnawes down this slourishing Nation or people viz. sin Thirdly the ruine it self implied in the word reproach or beggery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first properly bounty or mercy so the Pool in the New Testament John 5. was called Beth-Chesda the house of bounty But secondly Per antiphrasin it s used for impiety reproach disgrace c. and so it is used Levit. 20. 17. Prov. 29. 9 c. some read the Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dis●●●t 〈◊〉 auxi●●●tus est word Cheser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being much alike which signifies poverty misery difect c. and so it seemes the Septuagint read this place and so translate it sin beggars a people or sin diminisheth tribes and families and so that word notes Prov. 28. 22. and indeed both are true that sin doth both disgrace and beggar any people But remembring your weighty occasions I hasten from the opening to applying the words which hold out to us as I said two plain axiomes and wholesome truths which that you may the better remember I shall wrap them up in the words of the Text. Obser 1 That righteousnesse exalts any Nation though never so low and in disgrace Obser 2 That sin or unrighteousnesse will in time disgrace and beggar any Nation though never so strong and eminent For the first Scripture is full every where that righteousnesse exalts a Nation from him that sits on the throne to her that grindes in the mill begin at the Throne and S●epter righteousnesse exalts it Prov. 16. 12. 25. 5. and so the body of the Nation Prov. 29. 4. righteousnesse prevents miseries eminent Zeph. 2. 3 4. Gen. 18. and delivers from miseries incumbent Prov. 10. 2. 3. and as it brings privative mercies so positive blesings As first Peace Isa 32. 17. Psal 72. 1 2 3. 85. 10. Secondly honour Jer. 22. 3. Isa 1● 26. 59. 17. 62. 2. So thirdly righteousnesse brings safety to a Nation and strength Prov. 18. 10. 25. 5. Isa 26. 1 2. 58. 8. Jer. 33. 15 16. Fourthly Plenty Prov. 8. 18. Psal 85. 10 11. Fifthly Riches and prosperity Hos 10. 12. Prov. 8. 18. Sixthly Comfort and satisfaction to mens consciences Uprightnesse hath boldnesse Prov. 28. 1. yea righteousnesse brings joy in life Prov. 29. 6. Psal 118. 15. and in death Prov. 14. 32. and after death Psal 112 6. and a blessing to their posterity Prov. 11. 21. Now are not all these pretious clasters of sweet grapes It is now seven yeers this moneth if not this day since the Standard of war was in these latter yeers set up in this Nation and do we not now value peace Are we low and in contempt this brings honour are we in danger by Land or Sea at home or abroad this brings safety are we poor plundered and an impoverished Nation this brings plenty riches and prosperity c. And now the 〈◊〉 being thus cleared that righteousnesse doth thus exalta Nation give me leave a little to unba●e the root of this large-spreading tree and then I shall hasten with what speed I may to shake you the pleasant fruit And here know that I speak not of that infinite righteousnesse which is in God or that righteousnesse in Angels c. but only as it relates to men and so righteousness is twofold it s either 1. Sacred or