Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	church_n	doctrine_n	homily_n	2,580	5	12.0475	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47737	The charge of Socinianism against Dr. Tillotson considered in examination of some sermons he has lately published on purpose to clear himself from that imputation, by way of a dialogue betwixt F. a friend of Dr. T's and C. a Catholick Christian : to which is added some reflections upon the second of Dr. Burnet's four discourses, concerning the divinity and death of Christ, printed 1694 : to which is likewise annexed, A supplement upon occasion of A history of religion, lately published, supposed to be wrote by Sir R-- H--d [Robert Howard] : wherein likewise Charles Blount's Great Diana is considered, and both compar'd with Dr. Tillotson's sermons / by a true son of the Church.	Leslie, Charles, 1650-1722.	1695 (1695)	Wing L1124; ESTC R19586	72,850	37

rather God's acceptance of sin and abhorring of Innocence Were it not more reasonable what Solomon says Prov. 21.18 That the Wicked should be a Ransom for the Righteous and the Transgressors for the Vpright Or as he otherwise words it Ch. 11.8 The Righteous is delivered out of trouble and the Wicked cometh in his stead Is not this more Justice than that the Righteous should be punished in the stead of the Wicked It cannot stand with Justice any other way than upon the Doctrine of Satisfaction nor can the Death of Christ be otherwise rationally accounted for In short the Socinians can find no Reason for it that has the least Pretence And therefore they settle here as I have shew'n above That God made a Covenant with Christ tho for what Reason they do not know to Remit the Sins of the Penitent if he would suffer himself to be murdered by those whose sins were to be Remitted by virtue of that Murder They say there was no need for any such Covenant for that God might have Remitted sins without it or without any Covenant or upon any sort of Covenant For as Dr. B. Says p. 151. It is the Appointment and the Acceptation that makes the Satisfaction But then if the Appointment and Acceptation of the Sacrifice of a Bullock could have made Satisfaction what need was there for Christ being Sacrificed Why no need at all say our Dr's that we can tell But we find in Scripture oft Mention of Gods Covenant in Christ and we suppose this to be it But the Siripture gives a quite different account of it viz. That in order to Remission there was a necessity for Christ's Suffering Luke 24.46 That it behoved Him to Suffer Because it was not possible that the Blood of Bulls and of Goats should take away sins Heb. 10.4 c. 7.13 That there was a disanulling of the Legal Commandments and Institution not for want of Appointment for they were Appointed but for the weakness and unprofitableness thereof Here respect is had to the Nature of the means and not only to the Appointment Rom. 8.3 For what the Law cannot do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for sin condemns sin in the Flesh Gal. 3.21 For if there had been a Law given which could have given Life verily Righteousness should have been by the Law For if Righteousness came by the Law then Christ is dead in vain c. 2.21 And in vain did He die for all the account these Men give of it or can give upon these Socinian Poinciples which they maintain And they bewray their Erros to that degree that sometime they fall foul upon God's Justice for suffering Christ an Innocent Person to die Thus Dr. B. p. 148. says that Christ had nothing to fear from a Just and Good God Why because he was conscious to him self of no sin And therefore he says he cannot apprehend what could have rais'd such amazing sorrows in so pure and unspotted a Soul that was conscious to it self of no sin and so could fear nothing from a Just and Good God and therefore says he we must not pretend to explain what we cannot understand But if he could have understood Christ then laying under the weight of all the sins of the World which he had undertaken as our Surety to answer for and satisfie the utmost demand of God's Justice for them he would have found the reason of that unexpressible Agony of Christ our Redeemer who had an Adequat Notion of the Infinite demerit of Sin and what was due to it and had taken it all upon himself and was to present to God a Sense and a Sorrow for it fully propotrionable to the whole Offence which all the Damned in Hell can never do No nor all Creatures for they are not all able to comprehend the full Heinousness and Obliquity of an Offence against an Infinit Being And when we conceive such an Infinit Sorrow lodg'd in the Soul of Christ and so strong a sense of the hatefulness of Sin and its Monstrous Deformity and of the full Wrath of God which lay upon that Accursed or Devoted Head who was to answer for it Gal. 3.13 such a Sense I say and a Sorrow which is always proportionable to the Sense we have of the sin as all the Capacities of all Creatures to Eternity were not large enough to contain when we perceive Christ our Saviour under such a Sorrow and Apprehersion as this we cannot wonder at his so terrible an Agony But indeed without this consideration of Christ's satisfying the Justice of God for our Sins there can be no account given of his Agony It is altogether unintelligible as Dr. B. says For he had no sin of his own to answer for and unless we suppose that he took our sin upon himself he had nothing according to Dr. B. to fear from a Just God And Dr. B. denying the necessity of any Satisfaction to be made to Justice and consequently thinking that Christ did not make any satisfaction or that our Sins were laid upon him consequently must think that as Christ had nothing to fear from a Just God so that God was not Just in inflicting Death upon Christ elso Christ had something to fear from a Just God Dr. T. likewise runs into the same strain in his Sermon before spoke of concerning the Sacrifice and Satisfaction of Christ wondering at the great Severity shewed to Christ he says p. 34. That God seemed in that to have gone almost further than Goodness and Justice could well admit to afflict Innocency it self to save the Guilty And that it looked almost like hatred of INNOCENCY and bis onely Son Now to almost ordoubt of God's JUSTICE or GOODNESS is next door if not the same as denying it Because God is a Necessary Being if this Being or if any Attribute he had were doubtful he could not be God therefore to doubt of God or of any of his Attributes is almost and altogether not to believe a God To such straits are these Men driven who would give an Account of the Sacrifice and Death of Christ without the Doctrine of Satisfaction I will end this Discourse with shewing that the Doctrine of Satisfaction as I have set it down is strictly pursuant to the Doctrine of the Church of England and consequently That these Doctors T. and B. have Apostatized from that Church and from that very Doctrine which they once professed Therefore my Proof shall be out of the Common-Prayer-Book and the Homilies And first for the Common-Prayer-Book in the Prayer of Consecration of the Elements of the Lord's Supper it is said that Christ made upon the Cross a Full Perfect and Sufficient Sacrifice Oblation and Satisfaction for the sins of the whole World And in the first Homily for Good-Friday it is expresly said That without Payment of our Debt by Sin God the Father could never be at one with

us And through all that and the following Homily it is insisted on as necessary to the Pardon of Sin that Christ himself should come down from Heaven be Incarnat and Dis and that no Prophet or Angel or less than the Eternal Son of God could have wrought our Deliverance And this is agreeable to the Scripture Language as before told That Christ OUGHT to have suffered that it BEHOVED Him to suffer Luke 24.26.46 That thus it MUST be Mat. 26.54.39 That it was not POSSIBLE the Cup should pass from Him if He wou'd compleat the Redemption of Man In the Homily of the Salvation of Mankind c. you have these words God sent his Son to fulfill the Law for us and by shedding his most precious Blood to make a Sacrifice and Satisfaction or as it may be called Amends to his Father for our sins And whereas i● lay not in us to do that he provided a Ransom for us And so the Justice of God and his Mercy did embrace together and fulfilled the Mystery of our Redemption He would not by his Mercy deliver us clearly without Justice or Payment of a Just Ransom but with his endless Mercy he joyned his most upright and equal Justice Vpon God's part his Great Mercy and Grace Vpon Christ's part Justice that is the Satisfaction of God's Justice So that in our Justification there is not only God's Mercy and Grace but also his Justice The Grace of God doth not shut out the Justice of God in our Justification And whereas all the World was not able of themselves to pay any part toward their Ransom It pleased our Heavenly Father of his Infinite Mercy without any of our desert or deserving to propare for us the most precious Jewels of Christ's Body and Blood whereby our Ransom might be fully paid the Law fulfilled and his Justice fully satisfied This Faith the Holy Scripture teaches us is the strong Rock and Foundation of Christian Religion This Doctrine all Old and Ancient Authors of Christ's Church do approve This Doctrine advanceth and setteth forth the true Glory of Christ and beateth down the vain Glory of Man this whosoever denieth is not to be accounted for a Christian Man but for an Adversary to Christ and his Gospel Yet these Adversaries Rear in the midst of our Congregations and set up their Banners for Takens O God in what a Condition is this poor Church these miserable misled People of England when such Doctrine is taught from the Throne of Canterbury When Addresses are made to the Clergy by their Bishops publickly and in Print to teach and propagate these Damnable Heresies When these Men are made Primates and Bishops of our Church whom our Homilies think not fit to be accounted as Christian Men but Adversaries to Christ and his Gospel The whole Head is sick and the whole Hears faint It is for the fins of these Nations that such Priests are sent to them according to the words of the Prophet Hos 4.9 There shall be like People like Priest 9.7 The Prophet is a Fool the Spiritual Man is Mad for the multitude of thine Iniquity and the great Hatred 8. The Prophet is a snare of a Fowler in all his ways and Hatred in the House of his God Jer. 23.9 My Heart within me is broken because of the Prophets all my Bones shake For the Land is full of Adulteries for because of SWEARING the Land mourneth 5.31 Their cause is Evil and their force is not Right A wonderful and horrible thing is committed in the Land The Prophets Prophesy falsly and the Priests bear Rule by their means and my People love to have it so and what will ye do in the end thereof POSTSCRPT I Am the more encouraged in what I have here undertaken that Dr. Sherlock who formerly was so rankly Socinian as to the Doctrine of Satisfaction not only to Blaspheme but Ridicule it as Dr. S. has severely shewn from his Book of the Knowledge of Christ has now at last come off from these two Doctors and Disputed expresly against them upon this point and answered their Arguments against the Doctrine of Satisfaction in his Sermon Peached at White-Hall last Trinity Sunday 1694. which it is much desired that he would Publish tho' he could get no License from Lambeth It gave great satisfaction to many of his Auditors from some of whom I had a very good Account of it Particularly in answer to Dr. T 's main and he thinks unanswerable Objection where he Dares any Man to say that God could'not save Man otherwise than by the Death or Satisfaction of Christ. To which Dr. Sherlock Reply'd as it was Represented to me that if this was understood of any Compulsion from without God could not be Compell'd or Oblig'd in any Case But if the necessity proceeded from what is Internal and consequently Eternal in God that is his Justice it was no Imperfection to suppose such a Necessity in God of requiring Satisfaction c. But I will not Anticipate nor Prejudice the Dr. We desire it in his own words FINIS A SUPPLEMENT upon Occasion of A History of Religion lately Published supposed to be Wrote by Sir R. H d. Wherein likewise Charles Blount's GREAT DIANA is Considered And both Compar'd with Dr. TILLOTSON's Sermons READER THis comes to you upon occasion of a Book Published this year 94. since the foregoing Observations were wrote It is call'd A History of Religion And gives a like account of Religion as what I have already told out of Dr. Till but in somewhat another Form And it quotes him with great Applause in the Preface as the true Pattern of Orthodox Divinity that is such Principles as he there sets forth and so much in the Doctor 's Stile and Air that if he be not the Author it comes from some of his Disciples that have Copy'd after him very exactly He Ridicules all Reveal'd Religion and turns it into what he calls Priest-Craft This was but borrowed from a work of that Execrable Charles Blount one of the Atheistical Club and very intimate with Dr. Tillotson It was Printed in London Anno 1680. and is Intituled Great is Diana of the Ephesians Or The Original of Idolatry together with the Politick Institution of the Gentiles Sacrifices The Design and whole Import of that Book is under the Name of the Gentile Sacrifices and Religion to Blaspheme and like a Mad Dog to Curse and Reproach the whole Institution of God as well under the Law as the Gospel And he Builds upon the very same Foundation as Dr. Till in the Sermons above Quoted of Sacrifices and all the other Institutions of Revealed Religion being meerly an Invention of Men. Though he does not go the length of his Master Dr. Till to make the Sacrifice of Christ and other Institutions of the Christian Religion to be only a Complyance with the Wicked and Diabolical Fancies of Men in their Bloody Sacrifices of Beasts and Human Kind c. But

these Statutes which were not good and therefore he has Interpreted these to be the Law which God gave them God is said to give them these evil Statutes v. 25. no otherwise than as he is said to pollute them v. 26. that is to suffer them to be polluted and to follow Idolatry there meant by the Statutes which were not good As God has threatned Deut. 4.28 That it they would not serve him He would give them up to Idolatry to serve Gods of Wood and Stone c. But to say that the Laws which God gave were far from being the best that they were not good is such a bold stroke as stops nothing short of Blasphemy Whereas to express their exceeding Excellency and that there was no manner of defect or imperfection in them They are often compared to Gold purified 7 times in the Fire till no dross at all was left They were called (a) Prov. 30.5 Pure and Perfect and therefore we are commanded neither to add nor diminish They are called our (b) Deut. 32.47 Life (c) Rom. 7.2 Holy and Just and Good (d) Psal 119.96 far exceeding all Perfection But Dr. Til t thinks they were nothing but a Complaisance to the Folly and Wickedness of Men. O good God! Was the Glorious Gospel and Salvation by Christ not only exhited under its Types in the L●r but * Tit. 1.2 promised before the World began † Eph. 3.11 Purposed from Eternity ‡ Ps 119.15 2. Founded forever was the (e) Heb. 13.20 Blood of the Everlasting Testament shed for no other Reasons but to comply with Men's foolish Expectations How unreasonable soever That such dreadful Blasphemy should ever be heard in a Christian Nation That it should pass uncensured F. The Dr. says there may be other weighty Reasons best known to the Divine Wisdom C. This is perfect shirting and putting off No doubt the Divine Wisdom his many reasons for every thing He does which we cannot Comprehend But the Dr. gives no other reason and 't is to be supposed he would have given a better if he had it Our dispute is not what God knows but what God has Revealed And how this Dr. understands those Revelations and whether according to the received Doctrine of the Catholick Church particularly as it is professed in the Church of England in that Great and Fundamental Point of the Satisfaction of Christ wherein if what is said be not sufficient I will further shew you that he is altogether a Socinian even in this Sermon which he has published to blind the Eyes of the World and free himself from that Imputation First He absolutely and avowedly cuts off the whole Doctrine of Satisfaction due to the Justice of God for our Sins or if due that it need not be paid and therefore whatever other reasons there may be That can be none o● the Reasons of Christ's Dying for us Not says the Dr. in this Sermon p. 11. That God could not have pardoned sin without Satisfaction made to his Justice either by the suffering of the sinner himself or if a Sacrifice in his stead p. 26. God did not want Goodness to have forgiven sin freely and without any satisfaction F. Why Will you say that God did want so much Goodness C. By Goodness here you mean Mercy and we know it is the proper effect of Mercy to forgive and God's Mercy is Infinite and so is his Justice they do not Thwart or Contradict one another but they Exalt and Magnify one another Now the Dr. would put a Sophism upon us To bid us deny that Goodness or Mercy will forgive Or to say that God is stinted in his Mercy or Goodness But we will say That Justice cannot be satisfied without full Payment made and that God is not crippled or stinted in his Justice more than in his Mercy for He is Justice it self and therefore what is necessary to the Nature of Justice must be so to His Nature for they are the same In your Sense Gods Atributes fight with one another and one must overcome the other But as we explain it They all stand Full and Infinite and no one Encroaches upon the other but they Rejoice and Exalt together and one Extols and Glorifies the other That Gods Justice is magnified in Requiring full satisfaction His Wisdom in Finding it and his Mercy or Goodness in Giving that Satisfaction for us Now I appeal to your self whether this be not more Rational than to make the End of all the Glorious Dispensation of the Gospel to be nothing else than a Compliance with a parcel of unreasonable and even wicked and Diabolical Fancies which had possess'd Men's Minds no matter how Especially considering that the Author and Preacher of this Glorious Conceit Serm. 4. p. 180. confesses That notwithstanding of all that he can say in favour of this Brat of his own Brain It may still seem strange to a Considering Man that God who without all this Circumstance and Condescension could have done the Business for which his Son came into the World should yet make choice of this way for the Redemption and Recovery of fallen Man That is to say That God should Sacrifice his own Son for nothing to no purpose in the World when all that his Son came for might have been as well done without it And this indeed must eternally seem strange to any Man of common sense F. But the Doctor defends himself in the words just following viz. I make no manner of doubt to say that it would be a great presumption and boldness in any Man to affirm that the infinite Wisdom of God could not have brought about the Salvation of Men by any other way than by this very way in which he hath done it C. This is the Doctor 's usual Topick which I observ'd to you in our last Conversation concerning his Sermon of Hell when Reason fails him to fly to God's Omnipotence and dare us to say that God cannot do this or that and therefore that what the Dr. says may be true for who dare say that God cannot make it true F. But after all will you say that God could not have sav'd Man any other way than by the Sacrifice of Christ. C. To avoid that Irreverent manner of Expression of saving God cannot I say that from the very nature of Justice which is God there was a necessity for a full and adequate Satisfaction to be made for sin Whether any other Satisfaction could have been found besides the Sacrifice of Christ is another question And not to enter into the Depths of God I will give you these Reasons why no other way was possible by any Argument or Thought imaginable to us Because the Person must be Infinite who could pay an Infinite Debt for such is Sin being an offence against Infinite Goodness and likewise must be Man that the same Nature which offended should make the Satisfaction And therefore that Christ took