Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	concern_v	faith_n	justification_n	2,843	5	9.2516	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20637	LXXX sermons preached by that learned and reverend divine, Iohn Donne, Dr in Divinity, late Deane of the cathedrall church of S. Pauls London	Donne, John, 1572-1631.; Donne, John, 1604-1662.; Merian, Matthaeus, 1593-1650, engraver.; Walton, Izaak, 1593-1683.	1640 (1640)	STC 7038; ESTC S121697	1,472,759	883

whole parishes whom thou hast depopulated thy soule may goe confidently home too if thou bribe God then with an Hospitall or a Fellowship in a Colledge or a Legacy to any pious use in apparance and in the eye of the world Pay thy selfe therefore this debt that is make up thine account all the way for when that voyce comes Luk. 16.2 Redde rationem Give up an account of thy Stewardship it is not goe home now and make up thy account perfect but now now deliver up thine account if it be perfect it is well if it be not here is no longer day for Iam non poteris villicare now thou canst be no lenger Steward Esay 38.1 now thou hast no more to doe with thy selfe Here the voyce is not in the word to Ezekiah Dispone domui put thy house in order for morieris thou shalt die For there God had a gracious purpose to give him a longer terme but here it is foole this night repetunt not they shall but they doe fetch away thy soule and then what is become of that To morrow which thou hadst imagined and promised to thy selfe for the paiment of this debt of this repentance Be just therefore to thy selfe all the way pay thy selfe and take acquittances of thy selfe all the way which is onely done under the seale and in the testimony of a rectified conscience Let thine owne conscience be thine evidence and thy Rolls and not the opinion of others Non tutum planè sed stultum ibi thesaurum tuum recondere ubi non vales resumere cum volueris sayes Saint Bernard It is not providently done to lock thy treasure in a chest of which thou hast no key and to which thou hast no accesse Si ponis in os meum jam non in tua sed mea potestate est ut te laudare vel tibi derogare possim If thou build thy reputation upon my report it is now in my power not in thine whether thou shalt be good or bad honourable or infamous Sanum vas inconcussum conscientia a good conscience is a sweet vessell and a strong Quicquid in ea reposueris servabit vivo defuncto restituet Whatsoever thou laiest up in that shall serve thee all thy life and after and that shall be thine acquittance and discharge atthy last paiment in manustuas when thou returnest thy spirit into his hands that gave it And then reddidisti debita omnibus thou shalt have rendred to all their dues when thou hast given the King Honour the poore almes thy selfe peace and God thy soule SERMON X. Preached upon Candlemas Day ROM 12.20 Therefore if thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coales of fire on his head IT falls out I know not how but I take it from the instinct of the Holy Ghost and from the Propheticall spirit residing in the Church of God that those Scriptures which are appointed to be read in the Church all these dayes for I take no other this Terme doe evermore afford and offer us Texts that direct us to patience as though these times had especial need of those instructions And truly so they have for though God have so farre spared us as yet as to give us no exercise of patience in any afflictions inflicted upon our selves yet as the heart akes if the head doe nay if the foote ake the heart akes too so all that professe the name of Christ Jesus aright making up but one body we are but dead members of that body if we be not affected with the distempers of the most remote parts thereof That man sayes but faintly that he is heart-whole that is macerated with the Gout or lacerated with the Stone It is not a heart but a stone growne into that forme that feeles no paine till the paine seize the very substance thereof How much and how often S. Paul delights himselfe with that sociable syllable Syn Con Conregnare and Convificare and Consedere of Raigning together 2 Tim. 2.12 Eph. 2.1 6. and living and quickning together As much also doth God delight in it from us when we expresse it in a Conformity and Compunction and Compassion and Condolency and as it is but a little before the Text in weeping with them that weepe Our patience therefore being actually exercised in the miseries of our brethren round about us and probably threatned in the aimes and plots of our adversaries upon us though I hunt not after them yet I decline not such Texts as may direct our thoughts upon duties of that kinde This Text does so for the circle of this Epistle of S. Paul this precious ring being made of that golden Doctrine That Justification is by faith and being enameled with that beautifull Doctrine of good works too in which enameled Ring as a precious stone in the midst thereof there is set the glorious Doctrine of our Election by Gods eternall Predestination our Text falls in that part which concernes obedience holy life good works which when both the Doctrines that of Justification by faith and that of Predestination have suffered controversie hath been by all sides embraced and accepted that there is no faith which the Angels in heaven or the Church upon earth or our own consciences can take knowledge of without good works Of which good works and the degrees of obedience of patience it is a great one and a hard one that is enjoyned in this Text for whereas S. Augustine observes sixe degrees sixe steps in our behaviour towards our enemies whereof the first is nolle laedere to be loth to hurt any man by way of provocation not to begin And a second nolle amplius quam laesus laedere That if another provoke him yet what power soever he have he would returne no more upon his enemy then his enemy had cast upon him he would not exceed in his revenge And a third velle minus not to doe so much as he suffered but in a lesse proportion onely to shew some sense of the injury And then another is nolle laedere licet laesus to returne no revenge at all though he have been provoked by an injury And a higher then that par atum se exhibere ut amplius laedatur to turne the other cheeke when he is smitten and open himselfe to farther injuries That which is in this Text is the sixt step and the highest of all laedenti benefacere to doe good to him of whom we have received evill If thine enemy hunger to feed him if he thirst to give him drinke for in so c. The Text is a building of stone and that bound in with barres of Iron Divisio fundamentall Doctrine in point of manners in it selfe and yet buttressed and established with reasons too therefore and for Therefore feed thine enemy For in so doing thou shalt heape coales This therefore confirmes the precedent Doctrine and this For confirmes

all timorousnesse that my Transgressions are not forgiven or my sins not covered In the first Act we consider God the Father to have wrought He proposed he decreed he accepted too a sacrifice for all mankind in the death of Christ In the second The Covering of sinnes we consider God the Sonne to worke Incubare Ecclesiae He sits upon his Church as a Hen upon her Eggs He covers all our sinnes whom he hath gathered into that body with spreading himselfe and his merits upon us all there In this third The not Imputing of Iniquity we consider God the Holy Ghost to worke and as the Spirit of Consolation to blow away all scruples all diffidences and to establish an assurance in the Conscience The Lord imputes not that is the Spirit of the Lord The Lord the Spirit The Holy Ghost suffers not me to impute to my selfe those sinnes which I have truly repented The over-tendernesse of a bruised and a faint conscience may impute sinne to it selfe when it is discharged And a seared and obdurate Conscience may impute none when it abounds If the Holy Ghost work he rectifies both and if God doe inflict punishments according to the signification of this word Gnavah after our Repentance and the seals of our Reconciliation yet he suffers us not to impute those sinnes to our selves or to repute those corrections punishments as though he had not forgiven them or as though he came to an execution after a pardon but that they are laid upon us medicinally and by way of prevention and precaution against his future displeasure This is that Pax Conscientiae The peace of Conscience when there is not one sword drawne This is that Serenitas Conscientiae The Meridionall brightnesse of the Conscience when there is not one Cloud in our sky I shall not hope that Originall sin shall not be imputed but feare that Actuall sin may not hope that my dumbe sins shall not but my crying sins may not hope that my apparant sins which have therefore induced in me a particular sense of them shall not but my secret sins sins that I am not able to returne and represent to mine owne memory may for this Non Imputabit hath no limitation God shall suffer the Conscience thus rectified to terrifie it selfe with nothing which is also farther extended in the Originall where it is not Non Imputat but Non Imputabit Though after all this we doe fall into the same or other sins yet we shall know our way and evermore have our Consolation in this That as God hath forgiven our transgression in taking the sins of all mankinde upon himselfe for he hath redeemed us and left out Angels And as he hath covered our sin that is provided us the Word and Sacraments and cast off the Jews and left out the Heathen So he will never Impute mine Iniquity never suffer it to terrifie my Conscience Not now when his Judgements denounced by his Minister call me to him here Nor hereafter when the last bell shall call me to him into the grave Nor at last when the Angels Trumpets shall call me to him from the dust in the Resurrection But that as all mankinde hath a Blessednesse in Christs taking our sins which was the first Article in this Catechisme And all the Christian Church a Blessednesse in covering our sins which was the second So I may finde this Blessednesse in this worke of the Holy Ghost not to Impute that is not to suspect that God imputes any repented sin unto me or reserves any thing to lay to my charge at the last day which I have prayed may be and therefore hoped hath been forgiven before But then after these three parts which we have now in our Order proposed at first passed through That David applies himselfe to us in the most convenient way by the way of Catechisme and instruction in fundamentall things And then that he lays for his foundation of all Beatitude Blessednesse Happinesse which cannot be had in the consummation and perfection thereof but in the next world But yet in the third place gives us an inchoation an earnest an evidence of this future and consummate Blessednesse in bringing us faithfully to beleeve That Christ dyed sufficiently for all the world That Christ offers the application of all this to all the Christian Church That the Holy Ghost seals an assurance thereof to every particular Conscience well rectified After all this done thus largely on Gods part there remains something to be done on ours that may make all this effectuall upon us Vt non sit dolus in spiritu That there be no guile in our spirit which is our fourth part and Conclusion of all Of all these fruits of this Blessednesse there is no other root but the goodnesse of God himselfe but yet they grow in no other ground then in that man 4. Part. Dolus In cujus spiritu non est dolus The Comment and interpretation of S. Paul Rom. 4.5 hath made the sense and meaning of this place cleare To him that worketh the reward is of debt but to him that beleeveth and worketh not his faith is counted for righteousnesse Even as David describeth the blessednesse of Man sayes the Apostle there and so proceeds with the very words of this Text. Doth the Apostle then in this Text exclude the Co-operation of Man Differs this proposition That the man in whom God imprints these beames of Blessednesse must be without guile in his spirit from those other propositions Si vis ingredi Mat. 19.17 If thou wilt enter into life keepe the Commandements And Maledictus qui non Cursed is he that performes not all Grows not the Blessednesse of this Text from the same roote as the Blessednesse in the 119. Psal ver 1. Blessed are they who walke in the way of the Lord Or doth Saint Paul take David to speake of any other Blessednesse in our Text then himselfe speaks of If through the Spirit yee mortifie the deeds of the body yee shall live Rom. 8.13 Doth S. Paul require nothing nothing out of this Text to be done by man Surely he does And these propositions are truly all one Tantùm credideris Onely beleeve and you shall be saved And Fac hoc vives Doe this and you shall be saved As it is truly all one purpose to say If you live you may walke and to say If you stretch out your legges you may walke To say Eat of this Tree and you shall recover and to say Eat of this fruit and you shall recover is all one To attribute an action to the next Cause or to the Cause of that Cause is to this purpose all one And therefore as God gave a Reformation to his Church in prospering that Doctrine That Justification was by faith onely so God give an unity to his Church in this Doctrine That no man is justified that works not for without works how much soever he magnifie his faith