Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	believe_v	faith_n	justification_n	2,510	5	8.9827	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48861	The glory of free grace display'd: or, The transcendant excellency of the love of God in Christ, unto believing, repenting sinners, in some measure describ'd Wherein, 1. The doctrine about election, and the covenant of reconciliation is explained. 2. The error of the antinomians, who assert, that the filth of sin was laid on Christ, and that the holiness as well as the righteousness of Christ is made the elects while in the womb, &c. With their abuse of free-grace particularly detected and confuted. 3. In what sense our sins were laid on Christ, and Christ's righteousness made the believers, according to the sacred scriptures, evinced. 4. The glory of irresistible-grace, as exerted in the conversion of a sinner in opposition to the Arminian, cleared. 5. A modest defence of the sober dominican, about physical predetermination.	Lobb, Stephen, d. 1699.	1680 (1680)	Wing L2724B; ESTC R218819	67,996	163

The GLORY of Free-Grace DISPLAY'D Or The Transcendent Excellency of the Love of God in Christ unto Believing Repenting Sinners in some measure describ'd WHEREIN 1. The Doctrine about Election and the Covenant of Reconciliation is Explained 2. The Error of the Antinomians who assert That the Filth of Sin was laid on Christ and that the Holiness as well as the Righteousness of Christ is made the Elects while in the Womb c. With their Abuse of FREE-GRACE particularly detected and confuted 3. In what sense our Sins were laid on Christ and Christ's Righteousness made the Believers according to the Sacred Scriptures evinced 4. The Glory of Irresistible-Grace as exerted in the Conversion of a Sinner in opposition to the Arminian cleared 5. A modest Defence of the sober Dominican about Physical Predetermination London Printed by T.S. for B. Alsop at the Angel and Bible against the Stocks-market 1680. An Epistle to the well-meaning but weak READER who is most liable to the being tainted with the Errors which are opposed in the following Discourse THE design of the ensuing Discourse is to enlighten Thee concerning the true Notion of Free-Grace which contains in it discoveries of Divine Love to the greatest of Sinners and which is then illustrated in its fullest glory when extended towards such as are affected with the dreadfulness of their lost estate as out of Christ For whatever some may suggest none but Convinced Sinners are capable of entertaining right conceptions of Gospel-Grace An Unconvinced Sinner cannot in any saving measure understand much less comprehend the glory of this mystery for whoever would be savingly acquainted with it must know and believe that so many and so great are his transgressions that unless he be made the object thereof he is eternally undone Whence 't is impossible that any should discover unto Thee the true Notion of this Grace and not at the same time shew who are the proper objects of it Nor can any shew who are the proper objects of it unless they acquaint Thee with the state of those persons that shall be made the actual partakers thereof which cannot be without an insisting on the greatness of both the sin and misery of all such for Grace is to the miserable to those who in the sense of sin labour and are heavy laden and therefore the first work of a Gospel Minister is to preach up Repentance towards God and then Faith in the Lord Jesus Christ Yea we must first if we will be faithful acquaint you with your sin and your danger assuring you that although you were from eternity elected your sins were not actually in God's sight pardoned from eternity nor from the day of Christ's death nor from the time you were first conceived in the womb for every Elect Soul while under the reigning power of Unbelief and other Lusts is unpardoned and in a state of condemnation whence notwithstanding your election if you would receive an actual pardon you must go to God through Christ for it yea you must receive Christ in your hearts by Faith and that you may we must beseech you as in Christ's stead that you come unto Christ but come unto Christ without Faith and Repentance you cannot for our coming unto Christ is our believing in the Lord Christ which believing includes Gospel Repentance which cannot be without conviction of Sin The Doctrine of Free-Grace thus rightly stated is a Point of the highest Concern to all the Children of Fallen Man leading us unto a due closing with such other Truths as are also of very great importance viz. The necessity of conviction of sin in order to a right believing and of that Faith which includes in it the entire Principle of Gospel Repentance as antecedent unto our actual justification in God's sight All which Gospel Truths how necessary soever to salvation are sadly neglected by such as understand not the Scripture Notion of Free-Grace which being so I have thought my self the more oblig'd to do my utmost for thy relief who art in danger of being drawn aside not only to the contemning the but now mentioned Truths but moreover to an entertaining many a Dangerous Error concerning our Lord Jesus Christ as if he bore not only the Guilt and Punishment but also the Filth of our Sin and as if what the Lord Jesus hath done for the Church would exempt the Elect from the necessity there is of their Repenting Believing and Rendring a sincere Obedience to the end of their Lives These and many other Errors that are but too firmly linkt unto 'em are of different mischievous influences some tending to the discountenancing Holiness as others do to the advancing Prophaneness and a gratifying the Papists all which besides what I have already done I will for thy greater Caution particularly evince 1. The Errors I oppose greatly discountenance Holiness for Justification and a right to Glory depending meerly upon an eternal but secret Decree according unto them the Elect are justified actually in God's sight at least as soon as they receive their Beings in the womb whence the conviction of Sin or that Faith which includes in it the Principle of Gospel Repentance is no way a necessary antecedent unto this Justification and consequently if the Elect be unconcern'd about the knowledge of their Election they are safe enough although they mind not Religion in its purity 2. The Profane are as much encouraged who confidently persuading themselves that their sins are pardoned or who concluding that their Sentence in the Court of Heaven is already past their Piety cannot better their state nor their wickedness any way conduce to the making it the worse and theref●re contemn God and true Religion I knew as great a Debauchee as these times afford who reading Mr. Saltmarshe's Book had arrived to a strange assurance that his sins were pardoned and that although he lived under the prevalency of his lusts and was confessedly a vile wretch yet he being so fully persuaded both of his Election and Justification knew as he said that he should be eternally happy although he should dye in that state But 3. These Errors gratifie the Papists as much and that on a twofold account 1. In that some to wit two or three Protestants assert That the Filth of Sin was laid on Christ the Papists judge themselves sufficiently enabled to reproach all Protestants as a People whose Heretical Opinions are most odious casting the Lord of Life under the vilest of Calumnies Thus Bellarmine de Justif l. 2. c. 7. lit H. c. would prove That we make Christ a real Sinner Ergo poterit Christus dici verè peccator quod horret animus cogitare Filius Diaboli Illyricus in confes Antuerpien c. 6. in Apol. ejusd admits saith Bellarmine that Christ may be said to be most truly a Sinner by the imputation of the Father and his own voluntary reception of their sins on himself to which he adds But this their Blasphemous and

of the Heathen so do the Schoolmen Do the New Philosophers disturb the world with their learned Folly so do the Schoolmen And must the New Philosopher be severely checkt for his Presumption in Philosophy then surely much more so must the Schoolman for his greater confidence in Divinity For might Divinity be freed from the perplexing abuses of these Schoolmen as every other Doctrine even so this of Free-grace in all the great instances thereof would suddenly appear to the view of the Vulgar affording them the most satisfying comforts and spiritual advantages desirable § 6. In the Close of all 't will be necessary that in order to the undeceiving the weak I do evince that the Doctrines I assert are according to the Holy Scriptures as most rightly understood by the generality of our Protestant Divines not only the Calvinist beyond the Seas but also the Reformed Divines at home viz. The Church of England and the Nonconformist whether Presbyterian or Congregational which concerning the great Doctrine about our actual justification in the sight of God by Faith in Christ's blood I 'll particularly evince and the rather because 't is the practice of Deceivers to draw Proselytes to their Errors by representing the Truth they oppose as what is either Arminianism Socinianism or Popery and the Error they espouse as what is the true Protestant Doctrine whereby such as are justly haters of the abovementioned Errors and lovers of the Protestant Truths are tempted for this single reason to abandon the Truth and entertain an Error in its stead I. That the Church of England who certainly are truly Scriptural and Protestant in this great Doctrine about Justification by Faith do in their Articles and Book of Homilies concur with me is evident to any that shall without prejudice peruse them Yea this Church is so zealously concern'd for the establishing this Truth viz. Our Justification by Faith in Christ's blood and consequently that none of the Elect are actually in God's sight justified while under the reigning power of unbelief c. that whoever will receive any advantages from her must so chearfully assent and consent thereunto that 't is become impossible that any of her Sons honestly recede from it yea they must be so express in their profession that nothing but a Popish distinction can be subtile enough to extricate their Consciences from the bonds into which by Conformity they have brought themselves Whence many sober Conforming Divines whose Principles are really Protestant or which is the same truly Scriptural cannot but be fill'd with a kind of horror and astonishment to observe how far some of the zealous Sons of the Church have receded from this Doctrine The truth of this is to be found in that learned and once dignified Conforming Divine Doctor Tully in his Book de Justif Paulin. c. 3. p. 23. where he saith Quippe vehementer non mihi solum sed aliis quamplurimis mirari subit quâ vel obscurissimâ rationis umbrâ quâ se defendant verecundiâ qui se Ecclesiae Anglicanae Filios etiam obsequentissimos dici volunt quique ut tales manu fide data toties in illius doctrinam consensum formaverint cum eâ nihilominus bellum apertè gerant But the Doctors wonder is heightned when he reflects on the 35th Article about Homilies amongst which that of Justification is one assented and consented unto by some who in their Writings and Discourses fully shew that they consent to no such thing But if the Doctor had but call'd to mind the Paraphrase of Francisc à Sancta Clara on this mention'd 35th Article de Homiliis the surprize might at least in some measure be removed for that this Popish Casuist assures them that they may give in both their Assent and Consent unto every Homily as to what contains both godly and wholsom Doctrines even when they do not consent unto the whole thereof as such and his reasons are prodigiously strong i.e. to such as design an espousing Popery when 't is their interest to do so it being agreeable to the sentiments of several Popish Doctors which is sufficient to make the greatest impossibilities become Probable Consider how particular and express such are as do Conform in the giving in their Assent and Consent and what Francisc à Sancta Clara's Paraphrase is and you cannot but be convinced that as to this I am in the right The sentiments of Francisc à Sancta Clara are as follows Nec tenentur Protestantes ob haec verba in Articulo statim in singula verba vel sententias Homiliarum jurare nam ut olim Turrecremata cum ipsa Ecclesia Doctorum aliquorum opuscula probat non ob id intelligendum est omnia in eis contenta probari Sicut in constitutionibus 6 Synodi aliquorum Doctorum opera probata sunt quod etiam in decretis legitur dist 15. non tamen omnia verba particulas approbat ut conveniunt Doctores Hoc etiam exactissimè tradunt Doctores Parisienses exponentes Bullam Urbani quinti approbantem doctrinam S. Thomae in qua scripsit Tholosanis ejus doctrinam ut bene dictam catholicam teneri debere Dicunt tamen Parisienses praedictam approbationem non esse universalem sed tanquam doctrinae utilis in multis probabilis prudenter igitur quae sanam doctrinam sapiunt populo legenda alia neglectui habenda So far Franc. à Sancta Clara. But to return It must be acknowledged that the Church of England is so Orthodox in this great doctrine about Justification that the greatest Sophistry of either her open Enemies or pretended Friends who profess themselves to be Her most obedient Sons can never with the least colour of reason evince the contrary II. The Nonconformists also are as right in this whence whatever any particular person among them may assert 't is the judgment of the generality whether Presbyterian or Congregational That our Justification is by Faith in Christ's blood and consequently our actual justification in God's sight doth not precede but follow Faith That the Presbyterians are right in this is acknowledged by some who assert the Congregational notwithstanding their professed owning the Presbyterians Confession of Faith to be Antinomian of which I do the rather take some notice because in an especial manner such as are of that Error attempt the countenancing it by saying that 't is embraced by the Congregational than which nothing more untrue as may be evinced by a due perusal of the Declaration of their Faith agreed and consented unto by their Elders and Messengers in their meeting at the Savoy Octob. 12. 1658. And might the world be so happy as to see a very Elaborate Confutation of the Antinomians written by a very acute and solid Person a great Disputant viz. Mr. Stone of New-England a Congregational Divine it would easily appear that the Congregational are not Antinomian However although this Excellent MS. hath not seen the light yet another Treatise whose worth