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	faith_n	unity_n	4,187	5	9.2413	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12091	The first sermon of R. Sheldon priest, after his conuersion from the Romish Church preached before an honourable assembly at S. Martins in the Field, vpon Passion Sunday, &c. Published by authoritie.	Sheldon, Richard, d. 1642?	1612 (1612)	STC 22395; ESTC S117205	45,961	78

condignitie you are condignely fallen from Christ you are condignely fallen from the iustification which is in Christ which is only by grace not by Rom. 11. workes otherwise grace should not be grace if the Apostles argument in his Epistle to the Romanes may stand and take place and that of the same Apostle also to Titus stand firme Nos iustificatos esse illius gratia vt haeredes efficeremur aeternavitae That we are iustified by his grace that we might bee made Heires of euerlasting life And that againe of the same Apostle in his Epistle to the Romanes Iustificati ergo ex fide c. We being iustified therefore by Cap. 5. faith let vs haue peace to God through Iesus Christ our Lord by whom we haue accesse by faith into this grace in which we stand and doe glorie in the hope of the glorie of the children of God How admirable therefore is the excellencie of Christian faith by which the faithfull beleeuer is iustified in Christ is inserted to Christ made the Sonne of God the Heire of heauen partaker of iustice possessor of life not by purchasing merits of his owne but by the same faith possessing all the merits and iustice of Christ which thereby are efficaciously for his iustification communicated vnto him But what doe wee by this extolling of faith and by this comfortable doctrine of iustification by faith subuert the necessitie of good workes God forbid doe we grant a license or impunitie of sinning God auert it doe wee grant a Christian securitie and hope of saluation without merits Yes without merits but not without good works not without the fruits of sanctification which God hath ordained prepared and commanded his elect to walke in Heare that learned man master Caluin cap. 10. of his learned institutions that his propugnacle and defence of Christian religion which no Pontifician durst euer yet attempt to confute Per fidei iustificationem c. By iustification by faith the Aduersaries cauill good works to bee destroied what if thereby they be more established for we dreame not saith he of a faith voide of good works or of a iustification which consisteth without them this is only the difference that whereas we confesse faith and good works necessarily to cohere together notwithstanding we place iustification in faith and not in works And the same by what meanes it is done it is easie to explicate if wee conuert our selues to Christ to whom our faith is directed and from whome it receiueth all vertue and force why therefore are we iustified by it because by faith we apprehend the iustice of Christ by which only we are reconciled to God But this thou maist not apprehend vnlesse thou doe withall apprehend his sanctification for he is giuen to vs for Iustice VVisedome Redemption Sanctification therefore Christ iustifieth no man whom hee doth not also sanctifie For these benefits are with an insolluble knot conioyned so that whom Christ illuminateth those hee redeemeth whome he redeemeth hee iustifieth whome bee iustifieth hee sanctifieth thus hee most excellently agreeingly to sacred scriptures and all antiquitie conformably to the faith of the Church of England and accordingly to the Christian doctrine and resolution of all reformed Churches as the harmonie of confessions testifieth And I dare auouch that the vniuersall and Catholike concordance of this fundamentall point of iustification without which no Church and no person can bee held for Christian in the strict proper and true acception of the name of Christian is more vniformely taught and held by all the reformed Churches then any point of Doctrine controuerted in these times is held by the Pontisicans How glad would they be had they but such a vnity and conformitie for the verie rule of their faith touching which they are not yet agreed as I haue shewed in my motiues But the conformitie and irreprehensible agreement of all reformed Churches for this fundamentall article of iustification by faith in the bloud of Christ Iesus as it is an euidentargument of Christs spirit amongst them and tendeth greatly to the glorie of our Redeemer so it produceth wonderfull and vnmoueable consolation in the soules of the faithfull and sanctified beleeuers The aduersarie forsooth frame vnto themselues an Historicall beleefe for iustification in Christ the which as 1. Ioh. 2. the Diuels haue and yet notwithstanding doe tremble so the Christian auncient Churches neuer knew it and the Reformed doe explode it and against iustification by this Historicall faith they muster argument vpon argumentt and produce text vpon text to shew that besides such a faith there is required necessitie of good works and the fruits of sanctification But alas oleum operam perdunt they wast their oyle and loose their labour For what Christian reformed Church euer taught such a blasphemous paradoxe of iustification by such an Historicall faith they vtterly detest abhominate and renounce such a iustifying faith And here giue me leaue most beloued and Catholike Auditours to feele the very pulses of your consciences and my owne also to see how you stand and whether wee are cleansed with the bloud of Christ or no by this iustifying by this sanctifying faith Doe you at any time persisting in the purpose of sinne desire of sinne perswade your selues that notwithstanding the same you are iustified in Christ apprehending him by a dead faith as your Sauiour Doe you at any time hauing a conscience to act sinne to commit approue consent to sinne thinke that Christ notwithstanding will iustifie and sanctifie you without humble acknowledgement and heartie detestation of the said sinnes if the Diuell hauing transformed himselfe haue lulled any of you into such a lethargie I must needs pronounce that such a confidence is but a mere presumption such a iustification is a most pernicious deprauation But arise arise and Christ will illuminate you and will tell you 1. Joh. 1 what you ought to doe Si confiteamur peccata c. If Iacob 2. we confesse and acknowledge our sinnes God is faithfull to remit 1. Joh. 3. them Againe he who saith he knoweth God by a iustifying faith and keepeth not his commandements is a lyar and the truth is not in him Againe Omnis quinatus est ex Deo non peccat c. Euery one who is borne of God sinneth not because the seed of God remaineth in him neither can he sinne because he is borne of God Millions of like passages of sacred Scripture might be produced to shew that no man can be iustified in Christ whiles with full consent and with a setled intention and purpose of sinne hee prosecuteth the same doubtlesse it were a most pernicious paradoxe to teach that Christ iustifieth any one while hee is proposing and prosecuting with full and free consent Rom. 6. sinne the hire and wages whereof are death and damnation H●b 3. If any one here should bee so dangerously seduced by the fallacie of sinne and deceit of Sathan let him

eternall Spirit the Diuinitie of the second person in Trinitie by reason of the hypostaticall and personall vnion of it with the humanitie communicated vnto the same humanitie an infinite dignitie the very dignitie and vnspeakable excellencie of the God-head it selfe and by reason of the same personall Vnion the operations and actions of this person for operationes sunt suppositorum Operations and actions are of the persons and supposites themselues though immediately proceeding from the humanitie or the soule of Christ or any power of his soule or bodie doe receiue and are dignified with an infinite kinde of valour dignitie and estimation as being the operations of God and Man and although there be no Phisicall Diuines or Supernaturall impression or qualitie giuen to these actions yet the only proceeding of these operations from such a person hauing so inestimable an excellencie and dignitie intrinsecally within himselfe giueth vnto them an extrinsecall valour by which they are esteemed and regarded as the very actions of God himselfe by which hee offereth and submitteth himselfe to his Father and therefore no tongue neither of Man nor Angell can deliuer how infinitely deseruing they are of esteeme and regard the only knowledge of God which is infinite can comprehend their worth and valour If I should stand largely to proue this you would thinke that I held these my Auditors to bee but of common intelligence Few of you are so ignorant as I suppose but conceiue that according to the dignitie or excellencie of the Person is the morall worth and esteeme of the action which proceedeth from such a Person Respect worthy is a salutation or honourable vse which commeth from a worthy Gentleman more worthy that which commeth from a Knight worthier is the same from a Baron aboue that is the same proceeding from an Earle a Duke but of highest esteeme is that which is giuen from a Prince and if there were any earthly Prince of infinite worth and excellencie in the intrinsecall worthinesse of his person the actions and operations of such a Prince in morall estimation would haue a morall kinde of infinitie Here-hence it is that our high Priest Iesus whose dignitie was the very God-head it selfe whose Person was of infinite Maiestie did immediately and by it selfe communicate vnto his operations and actions an infinite kinde of morall worthinesse and valour by which they were so eleuated that being presented to the sight of the diuine Maiestie in very rigour of Iustice and perfection of Satisfaction and Merit they were equiualent super-excellent and surpassing all the malice of sinne which mankinde had or could commit and therefore this our high Priest offering himselfe by the eternall Spirit thus dignifying and eleuating his actions and operations to his Heauenly Father for the Redemption of Mankinde did by the same Oblation and Sacrifice so fully so abundantly so perfectly so iustly so deseruingly purchase vs to himselfe and reconcile vs to his Father that his Father could not refuse his face making intercessions and supplications for vs vpon the Altar of the Crosse and this is that which our Apostle pronounceth in this his same Epistle to the Hebrewes of the infinite worthinesse and excellencie of Christ Hebr. 5 Qui in diebus carnis suae c. Who in the daies of his flesh with teares and a loude crie offering vp praiers and supplications to him who was able to saue him from death was heard for his Reuerence So great Catholike and Christian Hearers so infinite was the reuerence and excellencie of CHRIST because hee was the Sonne of GOD that his Father could not but heare his requests and supplications made vnto him for vs and from this reuerence and from this worthinesse hath his flesh valour efficacie and force to cleanse our consciences from dead workes to serue the liuing God Heare to this purpose but what neede I authoritie of any man to confirme so manifest a truth Saint AVSTEN Aug. lib. 10. de Ciuit. cap. 24. Non ergo Caro Christi per se ipsum mundat credentes sed perverbum à quo suscepta est Therefore the flesh of Christ doth not by it selfe cleanse the beleeuers but by the word of which it was taken and assumpted and this is that which AQVINAS hath most clearely Aquin q. 48. art 6. in cap. ad 1. ad 2. eodem art Efficiens principale humanae salutis est Deus Quia vero humanitas Christi est diuinitatis instrumentum ideo ea consequenti omnes actiones passiones Christi instrumentaliter operantur in virtute diuinitatis ad salutem humanam secundum hoc Passio Christi efficicienter causat salutem humanam The principall efficient of saluation of mankinde is God but because the humanitie of Christ is the instrument of his diuinitie therefore consequently all the operations and actions of Christ do worke in the vertue of the diuinitie to the saluation of mankinde And in his answere to the first obiection thus most clearely Pasio Christi c. the passion of Christ referred to the flesh ibidem of Christ answereth and is agreeing to the infirmitie assumpted but referred to his diuinitie hath thereby an infinite vertue or efficacie Thus he which I partly bring to confirme what I haue said partly to stop the mouthes of such Pontificians who gladly would calumniate the Church of England for her doctrine touching the concurrence of Christs diuinitie in the office and acts of his most high Priest-hood But what shall I here plunge my selfe into that depth in to that profound abisse of discoursing of the manner of Christs concurring as a Priest by reason of his diuinitie and humanitie for the saluation of mankind no no Sermo in-interpretabilis the speech would bee uninterpretabile my shallow conceite would bee ouerplunged in such a depth it is enough for vs at this present to vnderstand and conceiue that by reason of the personall vnitie not only the humane nature but very Christ God himselfe was offered to his Father and offered himselfe to his Father and also this diuine nature had his concurrence in the suffering of his humanitie that the same consented to his suffering and did in a wonderfull sort particularly gouerne comfort and strengthen the said humanitie as being a principall and proper part of himselfe that it might suffer and be offered in such obedience to the Father to the death of the most ignominious crosse I shall not here need to insist vpon the third branch of my diuision by the which our Apostle distinguisheth to whom this sacrifice is offered to wit to God For if all sacrifices are to be consecrated as sacred vnto him to whome else should the sacrifice of a God and from a God bee offered then to God himselfe neither shall I neede to dwell any whit in this discourse to shew how this Christ this sacrifice was vnspotted without blemish and most immaculate I could not esteeme it lesse then blasphemie in me to seeme