Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	faith_n	justify_v	remission_n	9,449	5	10.2949	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43720	Speculem Sherlockianum, or, A looking-glass in which the admirers of Mr. Sherlock may behold the man, as to his accuracy, judgement, orthodoxy by an obedient son of the Church of England.	Hickman, Henry, d. 1692.	1674 (1674)	Wing H1916; ESTC R10759	37,301	72

that Holiness should be affirmed to be the necessary way to eternal life and yet neither the cause matter nor condition this looks I confess like a contradiction but now the Dr. did not say That Holiness was neither the cause matter nor condition of eternal life or salvation but neither the cause matter nor condition of Justification let us set Dr. Owen's two Propositions together Holiness is neither the cause matter nor condition of our Justification Holiness it the way appointed by God for us to walk in for the obtaining of Salvation What contradiction is there in these two Propositions just as much as there is betwixt two Propositions that consist not of the same predicate that is none at all Mr. Sh. may do well to study his Logick again and find out there what a contradiction is before he charge any ●…ther Dr. of Divinity with a Contradiction Pag. 137. Mr. Sh. falls into a fit of Admiration at the Wisdom and honesty of our Church of England who in her publick Catechism he takes no notice of her Articles or her Homilies hath been careful to prevent cheats and delusions of fancy feeds her Children with wholesom and substantial food hath taught them a Religion without art or subtlety hath instructed them in the Nature of their Baptismal vow and those Obligations it layes on them to a vertuous life hath taught them the Apostles Creed which contains those great and essential Articles of Religion which are the necessary principles of Action i. e. hath taught them to say them but hath not explained the one half of them hath given them a plain and easie explication of the Ten Commandments which are the rules of good life hath taught them to pray to God by propounding to be learn'd the Lord's prayer with out the Doxology and what the true design of our Saviours Institutions is without filling their heads with Notions and Artificial Theories of Religion which serve only to make them giddy with a vain conceit of knowledge to talk ill and to live worse I have already noted by the by that the Gentleman takes no notice of the Churches either Articles or Homilies had he touched them he would have found himself to have a wolf by the Ears For though perhaps he laughs at the Articles and Homilies in his sleeve yet he hath more either of wisdom or honesty than openly to gibe at them to which he hath subscribed and yet if he had recited their words the world would soon have seen that the weapons formed against Dr. O. Mr. W. might have been used as successfully against the contrivers of our Articles and Homilies and the Authors of other writings allowed by Royal Authority In King Edward's dayes Bishop Poinet's Catechism was appointed to be taught in Schools Mr. Nowel's Catechism was authorized in Queen Elizabeth's dayes and I think still continueth to be the authorized Catechism in those Catechisms I find faith called the hand and the mouth and yet this man of Drollery thinks that if faith were not a very humble grace she would never take such language But I will not hope to repress the petulance of his wit by the Authority of these Catechisms he will say they are designed for School-boyes and not for Divines the Homilies should be read by him on Holy-dayes unless he have then a Sermon and he hath acknowledged them to contain a good and wholsome Doctrine let us try whether they do not lye as open to this Gentleman's Witticisms as the Sermons or Discourses of J. O. and T. W. The Sermons in the first Tome of Homilies that treat of Justification are entituled of Salvation Thus begins the first Because all men be sinners c. therefore can no man by his own acts works deeds seem they never so good be justified and made righteous before God but every man is constrained of necessity to seek for another righteousness or justification to be received at God's own hands i. e. the forgiveness of sins And this justification or righteousness which we so receive of God's mercies and Christ's merits embraced by faith is taken accepted allowed of God for our perfect and full justification I was about to transcribe much of the Homilies but seeing they are in many mens hands and should be in all Churches that will be needless therefore I shall only excerpe some Propositions out of them and quote the pages according to the Edition by John Bill 1623. All the world being wrapped in sin God sent his only Son our Saviour Jesus Christ into this world to fulfil the Law for us c. p. 13. God provided a Ransome for us the most precious blood of his own most dear and best beloved Son Jesus Christ who besides this Ransome fulfilled the Law for us perfectly pag. 14. St. Paul declareth nothing upon the behalf of man concerning his Justification but only a true and lively Faith which nevertheless is the gift of God and not man's only work without God and yet that faith doth not shut out Repentance Hope Love Dread and the fear of God to be joyned with faith in every man that is Justified but it shutteth them out from the Office or Justifying So that although they be all present together in him that is justified yet they justifie not altogether Nor the faith also doth not shut out the Justice of our good works necessary to be done afterwards of duty towards God but it excludeth them so that we may not do them to this intent to be made good by doing of them pag. 14 15. Christ is now the Righteousness of all them that truly do believe in him he for them paid their Ransome by his Death He for them fulfilled the Law in his life ibid. Justification is not the office of Man but of God or Man cannot make himself righteous by his own works neither in part nor in the whole for that were the greatest arrogancy and presumption of man that Antichrist could set up against God to affirm that a man may by his own works take away and purge his own Sins so justifie himself p. 17. The true understanding of this Doctrine we be justified freely by faith without works is not that this our own act to believe in Christ or this our faith in Christ which is within us doth justifie and deserve our Justification unto us for that were to count our selves to be justified by some act or vertue that is within our selves but c. Ibid. Faith in Christ as it were saith unto us thus it is not I that take away your sins but it is Christ only and to him only I send you for that purpose forsaking therein all your good vertues words thoughts and works and only putting your trust in Christ p. 18. Because faith doth directly send us to Christ for remission of our sins and that by faith given us of God we embrace the promise of God's mercy and of the remission of our sins which thing none

other of our vertues or works properly doth therefore Scripture useth to say that faith without works doth justifie ibid. All the Fathers Martyrs and other Holy men whom St. Paul spake of Heb. 11. had their faith surely fixed in God when all the world was against them They did not only know God to be the Lord Maker and Governour of all men in the world but also they had a special confidence and trust that he was and would be their God their comforter aider helper maintainer and defender This is the Christian faith which these Holy men had and we also ought to have And although they were not named Christian-men yet it was a Christian-faith that they had for they looked for all benefits of God the Father through the merits of his Son Jesus Christ as we now do This difference is between them and us that they looked when Christ should come and we be in the time when he is come Therefore saith St. Aug. the time is altered and changed but not the faith for we have both one faith in one Christ The same Holy Ghost also which we have had they God gave them then Grace to be his Children as he doth us now c. In effect they and we be all one we have the same faith they had in God and they the same we have pag. 25. Faith giveth life to the Soul and they be as much dead to God that lack faith as they be to the world whose bodies lack souls without faith all that is done of us is but dead before God although the work seem never so gay and glorious before man Even as the picture graven or painted is but a dead representation of the thing it self and is without life or any manner of moving so be the works of all unfaithful persons before God They do appear to be lively works and indeed they be but dead not availing to the everlasting life They be but shadows shews of lively and good things and not good and lively things indeed For true faith doth give life to the works and out of such faith come good works that be very good works indeed without faith no work is good before God as saith St. Aug. pag. 30. And there and in pag. 31 32. much is quoted to the same purpose out of St. Augustine St. Ambrose St. Chrysostom Among other things this is quoted with approbation from Chrysostome I can shew a man that by faith without works lived and came to Heaven but without faith never man had life The Thief that was hanged when Christ suffered did believe only and the most mereiful God justified him And because no man shall say again that he lacked time to do good works else he would have done them Truth it is and I will not contend therein but this I will surely affirm that faith only saved him If he had lived and not regarded faith and the works thereof he should have lost his salvation again But this is the effect that I say that faith by it self saved him but works by themselves never justified any man These are some of many things which I could have quoted out of the Homilies which Mr. Sh. is bound to read to his people and which were published by Queen Elizabeth to expel erroneous and poysonous Doctrine and were reprinted by King James not only for a help of Non-Preaching but withall as a pattern for Preaching Ministers How ill Mr. Sh. hath fitted his cloath to this pattern he that is not very blind may see somebody perhaps may be at so much trouble as to gather up his drolling Parenthesis and adapt them to the expressions in the Homilies composed perhaps as to the first Tome of them by Arch. Cranmer and as to the last of them by a Prelate not inferior to him for learning and piety I have no mind to make the Papists and other Sectaries so much sport But certainly had I a Cure of Souls I would every Holy-day when there was no Sermon in my Church either read or cause to be read one of them to my People and should not dare to expose the Doctrines contained in them as Mr. Sh. manifestly doth I might look before I leapt well consider whether it were meet to tye up my self not to contradict some passages in the Homilies but when I had so tyed my self I would either strictly observe my Obligation or openly declare my sorrow for bringing my self under it But because he hath so much applauded the Milk for Babes or the Liturgical Catechism let us take some notice of that which for my part I so much approve that I would not for all the Money in my Pocket a new Catechism were now to be made In that Catechism we shall find something of Art and Subtlety as this Gentleman would call it The Child in that Catechism is first asked What is his Name that Question may be answered without Art or Subtlety but then in the next place being asked who gave him that Name he is directed to make answer My Godfathers and my Godmothers in my Baptism when I was made a Member of Christ a Child of God c. If the Child was at Baptism made a Member of Christ he was also then united to Christ and put into Christ for nothing can be a member of that unto which it is not united Now suppose any Child should be so pert or malepert as to ask the Rector what the word Christ signifieth when it is said that he was made a Member of Christ the Rector will gravely answer Christ hath four significations It signifies the Office of Christ the Person of Christ the Doctrine of Christ the Church of Christ The Child was not I suppose made a Member of Christ's Office nor of Christ's Doctrine he must be made a Member therefore either of the Person of Christ or of the Church of Christ It is like Mr. Sh. will answer the Child that he was made a Member of the Church of Christ But what this Church of Christ is the Child no where finds explained in the Church Catechism The Holy Catholick Church is mentioned as one of the things to be believed in the Creed and I think the word also occurs in the first question concerning the Sacraments which part of the Catechism is no older than the Hampton-Court Conference but what the word Church signifieth is no where opened in that Catechism will Mr. Sh. now say that the Child is to profess himself a Member of he knows not what I suppose he will not but rather will tell him what the Church is and then he must use some Art or Subtlety to make him understand how he is Member of that Church and I think he must be very subtle that can make a Child understand how he can be a Member of the Church of Christ before he have first made him understand how he was made a Member of Christ himself And I doubt the Child's head