Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	england_n	reform_a	3,931	5	9.9167	5	true

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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

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

quarrels concerning the How can these things be But I humbly apprehend that since these three propositions are so undoubtedly true that few or none presume openly or directly to oppose them t is the great interest as well as duty of all rather to satisfy themselves in the producing plain cogent Scriptural arguments for their confirmation than to make a too nice inquiry into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way and manner how these things are so For 1. Is it not concerning the Modes or Media of Divine Knowledge and operations that the great contest is which as they are of what more immediately concerns the Divine Nature must be acknowledged to be infinitely above humane which are but finite capacities Who can by searching find out God who can know him or his ways unto perfection Methinks the arguing of Le blank is admirable de concord libert hum cum decret Div. thes 43. ' Itaque cum r●m tantam scrutanti undique se tenebrae offundant occurrant tricae ac pedicae ex quibus nos non satis extricare valemus nihil magis tutum ingenuum puto quam ignorantiam nostram hic apertè profiteri seriò illud Davidis usurpare Mirabilis facta est scientia tua prae me sublimior quam ut assequi possim Ac quanquam aliorum ingenia nolim ex mea tenuitate metiri super hac re modestam disquisitionem damnare facile tamen adducor ut credam mysterium hoc ad ea pertinere de quibus dicit Sapiens Altiora te ne quaesieris fortiora te ne scrutatus fueris Nec mirum videri debet si mens nostra tam angustis limitibus definita percipere non possit quâ ratione intellectus Divinus cui planè nulli sunt fines ea cognoscat attingat quae sunt à cognitione nostra remotissima ' 2. Is there any thing more certain than that all our discourses about these things can be but about what is Obscure But because we cannot comprehend what is Obscure must we reject what is most plain and obvious Cajetane as I find it in Bellarmine de grat et lib. arbit l. 4. c. 14. expresseth himself as to this most excellently ' Cajetanus in 1. part q. 22. art 4 docet concordiam istam liberi Arbitrii cum Divina providentia videri inexplicabilem non intelligibilem in hac vita Et quidem si ita se res haberet non tamen neganda esset vel Providentia Dei vel Libertas hominum Potest enim facile contingere ut aliquid ab una parte manifestè constet ab altera sit maximè dubium obscurum tunc non est negandum unum propter alterum Nunquid inquit S. Aug. lib. de bono perseverantiae c. 14. ideo negandum est quod Apertum est quia comprehendi non potest quod occultum est ' But 3. 'T is humbly apprehended That whatever is extorted and with the greatest violence forced from the Dominican Hypothesis when laid on the rack by the Molinist and some others it may be easily evinced that these Dominicans in giving God the glory of being the only wise orderer and disposer of all things do no way cast him under the blasphemous reproach of being the Author of the sinfulness of any of our evil actions neither according unto them is Humane Liberty and Physical predetermination Irreconcilable Before I begin to attempt the clearing this I must crave leave to do my self the right of assuring the Reader that although I do engage my self so far in favour of these Dominicans 't is not to discover any Zeal for that faction who in the Roman Church are as bloody as any nor for the Hypothesis which is as Metaphysically and obscurely as boldly worded by some of them but 't is to shew that such is the Grandure of Free-Grace that notwithstanding the seeming severity of this Doctrine none shall be able to say that they following the Dominicans verily believed that they were so Physically predetermined to the sinfulness of those actions they committed that the true reason of their damnation is their doing what they were by an Omnipotent Over-strong and Invincible Force violently compelled to do for according to the Dominican notion what sinner soever dieth in his sin is a self condemned sinner which being so in the sense of these Stoical Schoolmen there can be no scruple but that in the sense of most others such as perish in their iniquity will be found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemn'd of themselves For what more evident than that the Arminian and the Molinist pretend to oppose the Dominican principally to clear God from the reproach of being a destroyer of Humane Liberty and consequently from the being the Author of mans sin and 't is as certain that for the same reason Durandus rejects not only the notion of the Dominican but also that of the Molinist insisting only on a Remote or mediate concourse of the first cause with the second espousing that old Dogma of Origen and the Pelagians as Bellarmine asserts de Grat. Lib. Arb. l. 4. c. 4. ' Quidam enim docuerunt posse homines ut etiam res caeteras opera sua efficere sine ullo Dei auxilio sive generali sive speciali Ita videtur sensisse Origines in lib. 3. de principiis ut annotavit S. Thomas lib. 3. contra Gentiles c. 89. ita etiam senserunt Pelagiani teste S. Hieronymo in Epist ad Ctesiphontem lib. 1. adv●… Pelag. ita sensit ex Scholasticis Theologis Durandus in 2. Sent. dist 1. q. 5. dist 37.1 ' Whence it appears that Durandus was not the Author of this Pelagian Hypothesis Mention being made of it long before him even by the Master of the Sentences Albertus Henricus and others yea and by S. Austin de Gen. ad lit t. 5. c. 20. as I find in Malderus in 12. Thorn q. 79. dub 2. ' Meminit hujus sententiae Magister Albertus Henricus alii sunt enim inquit Aug. qui arbitrantur tantummodò mundum ipsum factum à Deo caetera jam fieri ab ipso mundo sicut ille ordinavit jussit Deum autem ipsum nihil operari ' These things being so I shall no sooner be able to evince the Physical Predeterminant to be one who is so far from casting man under a Physical necessity of sinning as to conclude his destruction to be of himself but this following truth will appear in its splendor viz. That such is the Infiniteness of Free-Grace towards all that whoever is for sin condemned to eternal flames is so most Righteously after the abuse of much patience and forbearing Love In order then to a more clear and convincing procedure it must be observed 1. That the Dominican acknowledge the second cause to be in a proper sense a cause and consequently Man the proper though not the Solitary Efficient of his own actions Herein