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A27037 R. Baxter's sence of the subscribed articles of religion Baxter, Richard, 1615-1691. 1689 (1689) Wing B1407; ESTC R15129 5,026 14

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c. These Civil Laws bind all Nations as the Law of Nature and all Christian Nations as the Law of Christ But not as the Laws of Moses promulgate to the Jews 2. But there are also particular Civil Laws that were proper to the Jews Commonwealth in specie I suppose the Article meaneth these and includeth the former in the word Moral Laws though indeed they be the most eminent Civil Laws Art. 8. The three Creeds viz. Nice Creed Athanasius Creed and that commonly called the Apostles Creed ought throughly to be received and believed omino Ex●●● 1. Rightly understood viz. 1. That by God of God very God of very God be not meant two G●ds 2. Nor the damnatory Clauses taken for part of Athanasius Creed though they be part of the Liturgy assented and consented to Art. 9. This infection of Nature doth remain even in them that are regenerate Expos That is in a mortified subdued degree but not predominant or unpardoned Art. 10. We have no power nihil valemus viz. Our natural Powers or Faculties are not sufficient without Grace Art. 11. We are accounted righteous before God only for the Merit of our Lord and Saviour Iesus Christ and not for our own works or deservings wherefore that we are justified by Faith only is a most wholesom Doctrine c. Expos Tho' he that doth righteousness is righteous and the Scripture throughout and frequently mentioneth an inherent personal Righteousness necessary to Salvation yet this is no Universal Righteousness nor such as will justifie us according to the Law of Innocency or Works but is meerly subordinate to the Merit and Efficacy of the Sacrifice and Righteousness of Christ which only meriteth for us as a Price out Faith being only the requisite yet given moral qualification for the reception of the free gift of Pardon Justification and Adoption and hath not the least part of the Office or Honour of Christ yet are Christ's words true That by mens words they shall be justified or condemned And all men shall be judged according to their works And James truly saith that by works a men is justified and not by faith only Not by works of perfection or of Moses Law nor any that as a price or commutation do make the reward to be of Debt and not of Grace but by a practical Faith or Christianity such Acts as Faith it self is and prove our Belief to be such as Christ hath promised Justification and Salvation to such as by justifying Belief to be sincere do justifie the person against the Charge of Infidelity Hypocrisie Impenitence and Ungodliness Christianity is that Faith which Paul opposeth to Works Art. 12. Good works spring out necessarily of a true and lively Faith insomuch that by them a lively Faith may as evidently be known as a tree discerned by the fruit Expos 1. It is a Hypothetical necessity that is here meant consistent with freedom 2. And a Truth of Evidence and not an equal degree Art. 13. Works done before the Grace of Christ and the Inspiration of the Spirit are not pleasant to God forasmuch as they spring not of Faith in Jesus Christ neither do they make man meet to receive Grace or as the Schools say deserve Grace of Congruity yea rather they have the nature of sin Expos 1. No good is done before all common Grace 2. Preparatory Grace usually goeth before special Grace and those that resist it are farther from the Kingdom of God than they that have it And to him that hath by improvement shall be given And in every nation he that feareth God and worketh righteousness is accepted of him Believing that God is and that he is the rewarder of them that diligently seek him is better than nothing and than meer sin Art. 14. Voluntary Works besides over and above God's Commandments which they call Works of Supererogation cannot be taught without arrogancy and iniquity Expos I suppose they meant not that voluntary Canons Impositions Oaths and Church-Offices are so bad Art. 16. Expos I suppose this Article meaneth only the unpardoned Sin against the H. Ghost and of a total departure from common Grace and some degree of Habit and Act from special Grace but determineth not the Controversie whether any totally and finally fall from such an unconfirmed Grace as else would save Art. 18 They are to be had Accursed that presume to say that every man shall be saved by the Law or Sect which he professeth so that he be diligent to frame his life according to that Law and the Light of Nature For holy Scripture doth set out to us only the Name of Iesus Christ whereby men must be saved Expos Some Sects contradict the Light of Nature They worship Devils and offer their Children in Sacrifice to them and murder the just This will save none But if the meaning be to curse all that hope that some are saved who never heard of the Name of Christ and that his Spirit and Grace go farther than the knowledge of his Name I will not curse such All were not accursed that hoped well of Socrates Antonine Alexander Severus Cicero Epittetus Plutarch c. There is no Name that is no other Messiah to be saved by but Christ But 1. God judgeth men by no other Law but that which they were under And the Law of Grace made to fallen Mankind in Adam and Noah was not repealed by the Jews peculiarity 2. God had more People than the Jews and Proselytes of old 3. The old Jews knew less of Christ than his Apostles before his Resurrection 4. The Apostles then believed not his dying for our sins his Resurrection Ascension heavenly Intercession c. 5. It 's no Christianity now that believeth not these If I durst curse all the World who now believe no more than the old Jews and the Apostles then did yet durst I not curse all Christians that hope better of them Art. 23. Those we ought to judge lawfully called and sent which be chosen and called to this work by men who have publick Authority given them in the Congregation to call and send Ministers into the Lord's Vineyard Expos Given them that is by Christ in his Scripture-Institution and by those that Christ authoriseth under him Art. 25. Sacraments be certain sure Witnesses and effectual Signs of Grace and God's good Will c. Expos They signifie what God offereth They invest the true believing Receiver in the Right of Pardon Adoption and Salvation They are morally operative Signs of exciting and increasing inherent Grace in Believers Art. 26. Nor is the Effect of Christ's Ordinances taken away by their Ministers wickedness Expos Sacraments are not void because a bad man administred them but Prayer and Preaching and Example are usually more effectual from able godly men than from the ignorant and wicked The blind man could say God heareth not sinners but if any be a Worshipper of God and do his Will him he heareth Psal 50. To the wicked saith God What hast thou to do to take my Covenant into thy mouth c. It is a sin to prefer a bad man before a better And it is dangerous to encourage men in daily sin who usurp the Sacred Office of Bishops or Pastors having neither the Qualifications essentially necessary thereto nor that which is essentially necessary to a Call. The excepted Articles and those that need no Exposition I pass by If I have hit on the true meaning I subscribe my Assent and I thank God that this National Church hath Doctrine so sound and pity them that write preach or practise contrary to the Articles which they subscribe and accuse them that refuse subscribing them and take them for Sinners who take them not for their Pastors because that their Wickedness nulleth not their Sacramental Administrations FINIS LONDON Printed for Ben. Cox next door to the Dog-Tavern in Ludgate-street 1689.