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act_n believe_v faith_n justification_n 5,240 5 9.4416 5 true
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A43720 Speculem Sherlockianum, or, A looking-glass in which the admirers of Mr. Sherlock may behold the man, as to his accuracy, judgement, orthodoxy by an obedient son of the Church of England. Hickman, Henry, d. 1692. 1674 (1674) Wing H1916; ESTC R10759 37,301 72

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that Holiness should be affirmed to be the necessary way to eternal life and yet neither the cause matter nor condition this looks I confess like a contradiction but now the Dr. did not say That Holiness was neither the cause matter nor condition of eternal life or salvation but neither the cause matter nor condition of Justification let us set Dr. Owen's two Propositions together Holiness is neither the cause matter nor condition of our Justification Holiness it the way appointed by God for us to walk in for the obtaining of Salvation What contradiction is there in these two Propositions just as much as there is betwixt two Propositions that consist not of the same predicate that is none at all Mr. Sh. may do well to study his Logick again and find out there what a contradiction is before he charge any ●…ther Dr. of Divinity with a Contradiction Pag. 137. Mr. Sh. falls into a fit of Admiration at the Wisdom and honesty of our Church of England who in her publick Catechism he takes no notice of her Articles or her Homilies hath been careful to prevent cheats and delusions of fancy feeds her Children with wholesom and substantial food hath taught them a Religion without art or subtlety hath instructed them in the Nature of their Baptismal vow and those Obligations it layes on them to a vertuous life hath taught them the Apostles Creed which contains those great and essential Articles of Religion which are the necessary principles of Action i. e. hath taught them to say them but hath not explained the one half of them hath given them a plain and easie explication of the Ten Commandments which are the rules of good life hath taught them to pray to God by propounding to be learn'd the Lord's prayer with out the Doxology and what the true design of our Saviours Institutions is without filling their heads with Notions and Artificial Theories of Religion which serve only to make them giddy with a vain conceit of knowledge to talk ill and to live worse I have already noted by the by that the Gentleman takes no notice of the Churches either Articles or Homilies had he touched them he would have found himself to have a wolf by the Ears For though perhaps he laughs at the Articles and Homilies in his sleeve yet he hath more either of wisdom or honesty than openly to gibe at them to which he hath subscribed and yet if he had recited their words the world would soon have seen that the weapons formed against Dr. O. Mr. W. might have been used as successfully against the contrivers of our Articles and Homilies and the Authors of other writings allowed by Royal Authority In King Edward's dayes Bishop Poinet's Catechism was appointed to be taught in Schools Mr. Nowel's Catechism was authorized in Queen Elizabeth's dayes and I think still continueth to be the authorized Catechism in those Catechisms I find faith called the hand and the mouth and yet this man of Drollery thinks that if faith were not a very humble grace she would never take such language But I will not hope to repress the petulance of his wit by the Authority of these Catechisms he will say they are designed for School-boyes and not for Divines the Homilies should be read by him on Holy-dayes unless he have then a Sermon and he hath acknowledged them to contain a good and wholsome Doctrine let us try whether they do not lye as open to this Gentleman's Witticisms as the Sermons or Discourses of J. O. and T. W. The Sermons in the first Tome of Homilies that treat of Justification are entituled of Salvation Thus begins the first Because all men be sinners c. therefore can no man by his own acts works deeds seem they never so good be justified and made righteous before God but every man is constrained of necessity to seek for another righteousness or justification to be received at God's own hands i. e. the forgiveness of sins And this justification or righteousness which we so receive of God's mercies and Christ's merits embraced by faith is taken accepted allowed of God for our perfect and full justification I was about to transcribe much of the Homilies but seeing they are in many mens hands and should be in all Churches that will be needless therefore I shall only excerpe some Propositions out of them and quote the pages according to the Edition by John Bill 1623. All the world being wrapped in sin God sent his only Son our Saviour Jesus Christ into this world to fulfil the Law for us c. p. 13. God provided a Ransome for us the most precious blood of his own most dear and best beloved Son Jesus Christ who besides this Ransome fulfilled the Law for us perfectly pag. 14. St. Paul declareth nothing upon the behalf of man concerning his Justification but only a true and lively Faith which nevertheless is the gift of God and not man's only work without God and yet that faith doth not shut out Repentance Hope Love Dread and the fear of God to be joyned with faith in every man that is Justified but it shutteth them out from the Office or Justifying So that although they be all present together in him that is justified yet they justifie not altogether Nor the faith also doth not shut out the Justice of our good works necessary to be done afterwards of duty towards God but it excludeth them so that we may not do them to this intent to be made good by doing of them pag. 14 15. Christ is now the Righteousness of all them that truly do believe in him he for them paid their Ransome by his Death He for them fulfilled the Law in his life ibid. Justification is not the office of Man but of God or Man cannot make himself righteous by his own works neither in part nor in the whole for that were the greatest arrogancy and presumption of man that Antichrist could set up against God to affirm that a man may by his own works take away and purge his own Sins so justifie himself p. 17. The true understanding of this Doctrine we be justified freely by faith without works is not that this our own act to believe in Christ or this our faith in Christ which is within us doth justifie and deserve our Justification unto us for that were to count our selves to be justified by some act or vertue that is within our selves but c. Ibid. Faith in Christ as it were saith unto us thus it is not I that take away your sins but it is Christ only and to him only I send you for that purpose forsaking therein all your good vertues words thoughts and works and only putting your trust in Christ p. 18. Because faith doth directly send us to Christ for remission of our sins and that by faith given us of God we embrace the promise of God's mercy and of the remission of our sins which thing none