and now the end of all thinges is at hand, saith Peter, 1 Pet: 4.7. and that day of the Lord is comming like a theefe in the night, in the which the heavens shall passe away with a noyse,
and now the end of all things is At hand, Says Peter, 1 Pet: 4.7. and that day of the Lord is coming like a thief in the night, in the which the heavens shall pass away with a noise,
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& casting thē to the earth, Revel: 12. and raysing up false Christs, and false Apostles, so that if it were possible the very elect should be deceaved, Math. 24.24:
& casting them to the earth, Revel: 12. and raising up false Christ, and false Apostles, so that if it were possible the very elect should be deceived, Math. 24.24:
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and our heartes may be stirred vp, to fasten our affections fast upon that gratious liberty, wherewith the Sonne of God hath made us free from every spirituall thraldome, standing stedfast through faith, not entāgling our selues againe with any yoke of bondage,
and our hearts may be stirred up, to fasten our affections fast upon that gracious liberty, wherewith the Son of God hath made us free from every spiritual thraldom, standing steadfast through faith, not entangling our selves again with any yoke of bondage,
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The chiefe butte the Apostle Paul shoteth at in this epistle, is, to establish his doctrine concerning true Iustification by the righteousnes of Iesus, onely through faith, without any mixture of the works of the lawe whatsoever, morall, or Ceremoniall:
The chief butt the Apostle Paul shooteth At in this epistle, is, to establish his Doctrine Concerning true Justification by the righteousness of Iesus, only through faith, without any mixture of the works of the law whatsoever, moral, or Ceremonial:
against those false Apostles who had crept in amōg the Galathians, studying to deceiue, & bewitch them, that they should not beleeue the truth, to whom the Apostle before had described Iesus Christ in their sight,
against those false Apostles who had crept in among the Galatians, studying to deceive, & bewitch them, that they should not believe the truth, to whom the Apostle before had described Iesus christ in their sighed,
and slaues under the law through workes, and so lying under the curse thereof, but sonnes of the free woeman Sara, as Isaac, that is, heires of the promise through faith in Iesus;
and slaves under the law through works, and so lying under the curse thereof, but Sons of the free woman Sarah, as Isaac, that is, Heirs of the promise through faith in Iesus;
and Ceremonial, their geeat care should be to keepe themselues so. The admonition hath 2 branches, The one an exhortation to stand fast in the libertie;
and Ceremonial, their geeat care should be to keep themselves so. The admonition hath 2 branches, The one an exhortation to stand fast in the liberty;
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We are not the children of the servant, let us not therefore be entangled &c. we are the children of the fre woman and not of the servant, let us therfore stād fast in the liberty, wherwith Christ hath made us free,
We Are not the children of the servant, let us not Therefore be entangled etc. we Are the children of thee from woman and not of the servant, let us Therefore stand fast in the liberty, wherewith christ hath made us free,
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The second word is (liberty). There are sundry sorts of liberty, a naturall liberty, a civill liberty, a bodily liberty, a spirituall liberty. The first three sorts we overpasse as not pertinent to this text, and purpose.
The second word is (liberty). There Are sundry sorts of liberty, a natural liberty, a civil liberty, a bodily liberty, a spiritual liberty. The First three sorts we overpass as not pertinent to this text, and purpose.
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The liberty of which the Apostle speaketh here is a supernatural, spirituall, and a heavenly liberty, which is generally divided thus, into a spiritual internal liberty, and a spiritual external liberty. The internall liberty is the purchase,
The liberty of which the Apostle speaks Here is a supernatural, spiritual, and a heavenly liberty, which is generally divided thus, into a spiritual internal liberty, and a spiritual external liberty. The internal liberty is the purchase,
and gift of Christ to his owne children, whereby he setts them at fredome both in soule & body, immediately, from the spirituall thraldome of sinne, Sathan &c:
and gift of christ to his own children, whereby he sets them At freedom's both in soul & body, immediately, from the spiritual thraldom of sin, Sathan etc.:
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And this is twofold, the liberty of Iustification, and the libertie of sanctification. The liberty which justification brings consisteth in these poynts;
And this is twofold, the liberty of Justification, and the liberty of sanctification. The liberty which justification brings Consisteth in these points;
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in perfect freedom from sinne both originall and actuall, in respect of meere imputation; Now ye are freed frō sinne. Rom. 6.22. From the guiltines therof;
in perfect freedom from sin both original and actual, in respect of mere imputation; Now you Are freed from sin. Rom. 6.22. From the guiltiness thereof;
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Rom: 6: 14. Ye are divided from the lawe. Rom: 7: 6. The lawe is not given to the righteous man, 1. Tim. 1.9. From the law ceremoniall the witnesser of sinne;
Rom: 6: 14. You Are divided from the law. Rom: 7: 6. The law is not given to the righteous man, 1. Tim. 1.9. From the law ceremonial the witnesser of sin;
Christ hath put out the handwryting of Ordinances which was against us, toke it out of the way, fastened it upon the Crosse, Col. 2.24. and so from the traditions and precepts of men, or things indifferent whatsoever, as binding the consciēce;
christ hath put out the handwryting of Ordinances which was against us, took it out of the Way, fastened it upon the Cross, Col. 2.24. and so from the traditions and Precepts of men, or things indifferent whatsoever, as binding the conscience;
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which is cōmonly called the christian liberty, or cōmoditie. Rom. 14.16. Ye are bought with a price be not the servāts of men. 1. Cor. 7.23. The liberty which sanctification bringeth is that spirituall priviledge, wherby Gods children are freed from the power and dominion of sinne, Sathan &c:
which is commonly called the christian liberty, or commodity. Rom. 14.16. You Are bought with a price be not the Servants of men. 1. Cor. 7.23. The liberty which sanctification brings is that spiritual privilege, whereby God's children Are freed from the power and dominion of sin, Sathan etc.:
The minde from the power of darknes, the will from the power of disobedience, the heart from the power of deadnes, the affections from the power of pollution,
The mind from the power of darkness, the will from the power of disobedience, the heart from the power of deadness, the affections from the power of pollution,
The law of the spirit of life, which is in Christ Iesus, hath freed me from the law (that is the power and authoritie) of sinne and death, Rom: 8: 2. This liberty of sanctification hath two degrees, the one is in this life imperfect, which may be called the liberty of grace, the other after this life, perfect, the liberty of glorie, Rom: 8.21. the glorious libertie of the sonnes of God.
The law of the Spirit of life, which is in christ Iesus, hath freed me from the law (that is the power and Authority) of sin and death, Rom: 8: 2. This liberty of sanctification hath two Degrees, the one is in this life imperfect, which may be called the liberty of grace, the other After this life, perfect, the liberty of glory, Rom: 8.21. the glorious liberty of the Sons of God.
Now from this internall liberty followeth that comfortable liberty, which the Apostle in sundry places calls (Par•êsia) wherby the soule of the freeman hath free accesse to the throne of grace, to receiue mercy,
Now from this internal liberty follows that comfortable liberty, which the Apostle in sundry places calls (Par•êsia) whereby the soul of the freeman hath free access to the throne of grace, to receive mercy,
and finde grace to help in time of need. Heb: 4.16. From this springeth that peace which passeth all understanding, Phil. 4.7. Rom. 5.1. That ioy which Peter calleth glorious & unspeakable, 1 Pet. 1.8.
and find grace to help in time of need. Hebrew: 4.16. From this springs that peace which passes all understanding, Philip 4.7. Rom. 5.1. That joy which Peter calls glorious & unspeakable, 1 Pet. 1.8.
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This may be called the liberty of the house of God, wherby it is governed, which is the Church of the living God, the piller and ground of the truth. 1. Tim:
This may be called the liberty of the house of God, whereby it is governed, which is the Church of the living God, the pillar and ground of the truth. 1. Tim:
3. 15. We call them instrumental, because they are Gods powerfull, and ordinary instruments, through which by his spirit he worketh the internall liberty, continueth, & keepeth it.
3. 15. We call them instrumental, Because they Are God's powerful, and ordinary Instruments, through which by his Spirit he works the internal liberty, Continueth, & Keepeth it.
The third word in this exhortation is, that he desireth to (stand) in this liberty, yea to stand fast (as the word importeth) as within a compasse, or station. There appeareth to be a Metaphore in the word, borrowed from the custome of worldly warriours, who stand stedfast in the station in the which their captaine placeth thē, resolved without feare to fight, never to flee,
The third word in this exhortation is, that he Desires to (stand) in this liberty, yea to stand fast (as the word imports) as within a compass, or station. There appears to be a Metaphor in the word, borrowed from the custom of worldly warriors, who stand steadfast in the station in the which their captain places them, resolved without Fear to fight, never to flee,
as in a statiō, your graue, & gracious captaine Iesus hath placed you, resisting by faith that spirituall adversary the Devil, who wil striue by all meanes possible to drawe you out of that liberty.
as in a station, your graven, & gracious captain Iesus hath placed you, resisting by faith that spiritual adversary the devil, who will strive by all means possible to draw you out of that liberty.
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Be not entangled &c: The yoke of bondage is opposed as contrary to liberty; the entāgling with this yoke to the standing in the libertie. This bondage is a spirituall bōdage of the soule,
Be not entangled etc.: The yoke of bondage is opposed as contrary to liberty; the entangling with this yoke to the standing in the liberty. This bondage is a spiritual bondage of the soul,
& poynts thereof, the bondage under sin, Sathan, death, the law morall, ceremoniall, traditions of men, Antichrist the man of sinne in corrupt doctrine, and Discipline.
& points thereof, the bondage under since, Sathan, death, the law moral, ceremonial, traditions of men, Antichrist the man of sin in corrupt Doctrine, and Discipline.
We briefly passe it over, because it is cleere by the contrary in the words, be not entangled. And now there appeares also to be a metaphore borrowed from the custom of Oxen,
We briefly pass it over, Because it is clear by the contrary in the words, be not entangled. And now there appears also to be a metaphor borrowed from the custom of Oxen,
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or other beasts, whose neckes being once comprehended or conteyned (as the word signifieth) in the yoke, are forced to follow whithersoever the driver by word, or by goad lusteth.
or other beasts, whose necks being once comprehended or contained (as the word signifies) in the yoke, Are forced to follow whithersoever the driver by word, or by goad Lusteth.
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So, faith the Apostle, if you fall backe to bondage, you entangle your selues with such a heavie yoke that whither soever sinne, or Sathan leades you, you must goe.
So, faith the Apostle, if you fallen back to bondage, you entangle your selves with such a heavy yoke that whither soever sin, or Sathan leads you, you must go.
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albeit defaced by sin, the yoke of sinne, Idolatrie, &c. So that, now to fall backe to this bondage, or whatsoever spirituall yoke, was to be entangled againe. This is the dehortation;
albeit defaced by since, the yoke of sin, Idolatry, etc. So that, now to fallen back to this bondage, or whatsoever spiritual yoke, was to be entangled again. This is the dehortation;
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in which the Apostle expresly meaneth the yoke of the law ceremoniall, & morall; But by consequence all spirituall yokes of bondage whatsoever are forbidden;
in which the Apostle expressly means the yoke of the law ceremonial, & moral; But by consequence all spiritual yokes of bondage whatsoever Are forbidden;
for if we should not entangle our selues in a my, then likewise in none. The reasō enterlaced betwixt the two branches of the admonition is drawne from the purchaser,
for if we should not entangle our selves in a my, then likewise in none. The reason interlaced betwixt the two branches of the admonition is drawn from the purchaser,
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First we see, there is a libertie wherewith the Sonne of God hath priviledged his people, whom Peter calleth the people set at libertie, 1 Pet: 2.9. which is heavenly, spiritually, and supernaturall, and in nature far differēt from any earthly, or worldly libertie:
First we see, there is a liberty wherewith the Son of God hath privileged his people, whom Peter calls the people Set At liberty, 1 Pet: 2.9. which is heavenly, spiritually, and supernatural, and in nature Far different from any earthly, or worldly liberty:
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which is, even in all, and every one of the sorts and poynts therof, the purchase of his owne pretious bloud, the free gift of his liberall loue, the right wherof is conferred to them by the charter of his blessed word, sealed up in the tables of their hearts and cōsciēces by the spirit of grace, which is delivered to us from day to day by the publicke preaching of the word.
which is, even in all, and every one of the sorts and points thereof, the purchase of his own precious blood, the free gift of his liberal love, the right whereof is conferred to them by the charter of his blessed word, sealed up in the tables of their hearts and Consciences by the Spirit of grace, which is Delivered to us from day to day by the public preaching of the word.
and the particulars therof, which come, as it were, immediately out of the hands of Christ, let men take heed how they meddle with them, to add, to alter, to impaire,
and the particulars thereof, which come, as it were, immediately out of the hands of christ, let men take heed how they meddle with them, to add, to altar, to impair,
The libertie of Iustification and sanctification by their freewill in nature, their preparations to Iustificatiō, their good works chiefly of the outward man, their pilgrimages, purgatory,
The liberty of Justification and sanctification by their freewill in nature, their preparations to Justification, their good works chiefly of the outward man, their Pilgrimages, purgatory,
the libertie of thinges indifferent or humane traditions, by an heap of Idolatrous, & superfluous Ceremonies, thrust upon the consciences of ignorant people,
the liberty of things indifferent or humane traditions, by an heap of Idolatrous, & superfluous Ceremonies, thrust upon the Consciences of ignorant people,
as a parte of Gods worship necessary, and meritorious; The defensiue liberties by their unwritten verities, and traditions, mixed & matched with the pure, and sincere word of truth;
as a part of God's worship necessary, and meritorious; The defensive Liberties by their unwritten verities, and traditions, mixed & matched with the pure, and sincere word of truth;
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by their Antichristian Hierarchy, and innumerable superstitious rites, defeating, yea excluding the true Discipline, and comely order of the house of God.
by their Antichristian Hierarchy, and innumerable superstitious Rites, defeating, yea excluding the true Discipline, and comely order of the house of God.
Thus while they shew themselues enimies to this libertie in all the particulars of it, they also declare that all the linckes of this spirituall yoke of bondage lie heavie upon the necke of their soules, which is a just and deserved recompence of the violation of this liberty, wherwith Christ hath made us free.
Thus while they show themselves enemies to this liberty in all the particulars of it, they also declare that all the links of this spiritual yoke of bondage lie heavy upon the neck of their Souls, which is a just and deserved recompense of the violation of this liberty, wherewith christ hath made us free.
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for we haue great cause, seing within thes few yeares (it may be, perceiving that we were inclyning their way in our Church govermēt) they are so encreased,
for we have great cause, sing within these few Years (it may be, perceiving that we were inclining their Way in our Church government) they Are so increased,
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& encouraged, that not onely here they set up their heades, but also they haue been bold (as yow know of late) to set out the publicke ensignes of Idolatry,
& encouraged, that not only Here they Set up their Heads, but also they have been bold (as you know of late) to Set out the public ensigns of Idolatry,
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& mainteine every one of these liberties, so farr forth as our place, or power will extend, that we may stand fast in them, seeing Christ by them hath made us free, that we be not entangled againe with the yoke of bondage.
& maintain every one of these Liberties, so Far forth as our place, or power will extend, that we may stand fast in them, seeing christ by them hath made us free, that we be not entangled again with the yoke of bondage.
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but a liberty which should not be abused as an occasion to the flesh saith the Apostle in this same chapter 13: which hath his owne limitts prescribed by God in his word;
but a liberty which should not be abused as an occasion to the Flesh Says the Apostle in this same chapter 13: which hath his own Limits prescribed by God in his word;
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Being made free from sinne, yea are made the servants of righteousnes. Rom: 6.18. Being freed from sinne, ye are made servants unto God, having your fruite in holines, Rom: 6: 22. There is a limitte of this liberty;
Being made free from sin, yea Are made the Servants of righteousness. Rom: 6.18. Being freed from sin, you Are made Servants unto God, having your fruit in holiness, Rom: 6: 22. There is a limit of this liberty;
Ye are a people set at liberty, that ye should shew forth the vertues of him, who hath called you out of darknes into his marveilous light. 1. Pet: 2.9. There is another limitte of this liberty further;
You Are a people Set At liberty, that you should show forth the Virtues of him, who hath called you out of darkness into his marvelous Light. 1. Pet: 2.9. There is Another limit of this liberty further;
and vanityes of a prophane heart, as though it were a loosenes, or licentiousnes, and not a holy and a happy liberty. Agayne libertie in thinges indifferent,
and vanities of a profane heart, as though it were a looseness, or licentiousness, and not a holy and a happy liberty. Again liberty in things indifferent,
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as in meat, drincke, apparell &c: is not a loosenes, but a liberty limitted. The Argument of the bellygods, gluttōs, & vayne glorious is not good, who reason thus;
as in meat, drink, apparel etc.: is not a looseness, but a liberty limited. The Argument of the Bellygods, gluttons, & vain glorious is not good, who reason thus;
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To the which the Apostle Paul setteth generally the limitts of order, comelines, aedification, and that mutuall charitie which should be in christian society.
To the which the Apostle Paul sets generally the Limits of order, comeliness, edification, and that mutual charity which should be in christian society.
so that a man may preach, or professe what he pleaseth, taking to himselfe a liberty of conscience (that so many wisheth:) but it is a limitted liberty.
so that a man may preach, or profess what he Pleases, taking to himself a liberty of conscience (that so many wishes:) but it is a limited liberty.
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Likwise your profession must be, both in matter & manner, as the word prescribs. Lastly, the liberty of the government, & Discipline of Gods house is not a loosnes,
Likewise your profession must be, both in matter & manner, as the word prescribes. Lastly, the liberty of the government, & Discipline of God's house is not a looseness,
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& limitted, both in respect of the substātiall poynts therof, which are fixed and immoveable, and the circumstantiall poynts therof, which are variable and changable.
& limited, both in respect of the substantial points thereof, which Are fixed and immoveable, and the circumstantial points thereof, which Are variable and changeable.
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as the office bearers in the Church, their sorts, degrees, authority, power, offices, calling thereto, discharge thereof in preaching the word, administring the sacraments, exercising of Discipline;
as the office bearer in the Church, their sorts, Degrees, Authority, power, Offices, calling thereto, discharge thereof in preaching the word, administering the Sacraments, exercising of Discipline;
if it be among the substantiall poynts, as concerning any office bearer, his office, authority, or such like, which are perefctly & expresly set downe in the word.
if it be among the substantial points, as Concerning any office bearer, his office, Authority, or such like, which Are perefctly & expressly Set down in the word.
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Therfore this is not a good argument; all ceremonies are in thēselues indifferent; therefore they may be reteyned, or removed, placed, or displaced, according to our pleasure.
Therefore this is not a good argument; all ceremonies Are in themselves indifferent; Therefore they may be retained, or removed, placed, or displaced, according to our pleasure.
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nor evil,) is, and abideth alwayes indifferent (the Christian liberty thereof being in the conscience as a benefite chiefly pertayning therto) the authority of man,
nor evil,) is, and Abideth always indifferent (the Christian liberty thereof being in the conscience as a benefit chiefly pertaining thereto) the Authority of man,
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Somtimes againe the lawfull authority of men, in a discrete cōmandement or precept of Christian charity, accompanieth the same, injoyning the use of the thing indifferent;
Sometimes again the lawful Authority of men, in a discrete Commandment or precept of Christian charity, accompanieth the same, enjoining the use of the thing indifferent;
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& so obliging, and bynding the externall worke to be done, (although not the internall liberty and conscience) and that not absolutely, but in case of scandall;
& so obliging, and binding the external work to be done, (although not the internal liberty and conscience) and that not absolutely, but in case of scandal;
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If ye will say the law giver, by his superiour power, concerning the externall use of the thing indifferent, will remoue the offence followinge therein;
If you will say the law giver, by his superior power, Concerning the external use of the thing indifferent, will remove the offence following therein;
It will not, but rather aggravate it, because thereby the externall worke appeareth to be bound to the offensiue use of the thing indifferent, which before was free.
It will not, but rather aggravate it, Because thereby the external work appears to be bound to the offensive use of the thing indifferent, which before was free.
Thirdly, the Apostle layeth out before our eyes the dolefull misery, wherin they inwrappe themselues, who for sake this liberty; they entangle thēselues with the fearefull yoke of bondage. There is no meane between these two;
Thirdly, the Apostle Layeth out before our eyes the doleful misery, wherein they enwrap themselves, who for sake this liberty; they entangle themselves with the fearful yoke of bondage. There is no mean between these two;
but few once freed, and after yoked, are freed agayne. Besides that parable cited before out of Math: 12: the Apostle Peter likewise cleares, and confirmes this poynt. 2 Pet. 2.20.
but few once freed, and After yoked, Are freed again. Beside that parable cited before out of Math: 12: the Apostle Peter likewise clears, and confirms this point. 2 Pet. 2.20.
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Yf once after they haue escaped from the filthines of the world, through the acknowledgment of our Lord & Saviour Iesus Christ, they are yet intangled againe therein,
If once After they have escaped from the filthiness of the world, through the acknowledgment of our Lord & Saviour Iesus christ, they Are yet entangled again therein,
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and therfore carefull should we be to walke in that light and liberty, and stand fast therein, that we be not entangled agayne with the yoke of bondage,
and Therefore careful should we be to walk in that Light and liberty, and stand fast therein, that we be not entangled again with the yoke of bondage,
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Dolefull experience in times past teacheth this, in the birth and growth of Antichrist the man of sinne, which the Apostle calleth 2. Thes: 2.7. the mystery of iniquity, which doth already worke.
Doleful experience in times past Teaches this, in the birth and growth of Antichrist the man of sin, which the Apostle calls 2. These: 2.7. the mystery of iniquity, which does already work.
yet by progresse of time, sincerity and humility passing away, covetousnes, and ambition previaling, he did climbe up step after step, from this to Bishop, frō Bishop to Archbishop, from Archbishop to Patriach, from Patriarch to Pope, till he came to the top of this his pinnacle, upon the which he stands now in his Antichristian greatnes.
yet by progress of time, sincerity and humility passing away, covetousness, and ambition previaling, he did climb up step After step, from this to Bishop, from Bishop to Archbishop, from Archbishop to Patriarch, from Patriarch to Pope, till he Come to the top of this his pinnacle, upon the which he Stands now in his Antichristian greatness.
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Therfore it is very requysit that Gods people, (but principally the Pastors of his people to whom the custody and chiefe care of this liberty is committed) be very wise, that nothing,
Therefore it is very requysit that God's people, (but principally the Pastors of his people to whom the custody and chief care of this liberty is committed) be very wise, that nothing,
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It was not for nought, that Christ himselfe, the purchaser of this liberty, recommendeth to his Disciples, Math. 10: 16. the wisdome of the Serpent, that the old Serpent in his instruments should not beguyle them, and the simplicitie and innocencie of the Doue, that the maliciousnes of that enemy, who was a mā slayer from the beginning, should not overcome them.
It was not for nought, that christ himself, the purchaser of this liberty, recommendeth to his Disciples, Math. 10: 16. the Wisdom of the Serpent, that the old Serpent in his Instruments should not beguile them, and the simplicity and innocence of the Dove, that the maliciousness of that enemy, who was a man slayer from the beginning, should not overcome them.
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because the Serpēts wisdome not sanctified and marshalled with the Doues simplicity, will make but an Achitophel, or a Matchiavel; and the Doues simplicity, not sanctified & accompanyed with the Serpents wisedome, will make up but a silly and deceivable childishnes.
Because the Serpents Wisdom not sanctified and marshaled with the Dove simplicity, will make but an Ahithophel, or a Machiavel; and the Dove simplicity, not sanctified & accompanied with the Serpents Wisdom, will make up but a silly and deceivable childishness.
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Therefore he recōmendeth to them, & to al his owne, to the end of the world (especially his servants in the ministery) an holy wise simplicity, & a holy simple wisedome;
Therefore he recommendeth to them, & to all his own, to the end of the world (especially his Servants in the Ministry) an holy wise simplicity, & a holy simple Wisdom;
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neyther hyding up any such thing, vnder the collours or clokes of their pretences, which the Apostle Paul 2. Cor. 4.2. calleth the clokes of shame, and the carryer of them a walker in craftines: the clokes of shame,
neither hiding up any such thing, under the colours or cloaks of their pretences, which the Apostle Paul 2. Cor. 4.2. calls the cloaks of shame, and the carrier of them a walker in craftiness: the cloaks of shame,
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They should be cladd with holines, wisdōe, simplicity, sincerity, making their very hearts and mindes, in all the workes of their callings seene sensible,
They should be clad with holiness, wisdone, simplicity, sincerity, making their very hearts and minds, in all the works of their callings seen sensible,
unles we with all the powers of our soules, and all the strenght of our hearts, renewed by the mighty force of the grace of the spirit of Iesus, hold fast our hold. It is the loose holding of this liberty that looseth it:
unless we with all the Powers of our Souls, and all the strength of our hearts, renewed by the mighty force of the grace of the Spirit of Iesus, hold fast our hold. It is the lose holding of this liberty that loses it:
For the least tēptation, that lighteth upon a man of an vnstable minde, that is staggerīg & wavering through doubt, will drawe him away from this liberty. If we begin once to doubt of our Discipline,
For the least temptation, that lights upon a man of an unstable mind, that is staggering & wavering through doubt, will draw him away from this liberty. If we begin once to doubt of our Discipline,
and that another forme may be lawfully received, (and many now a dayes thinke so, who would make their gayne by such a change) then our stedfastnes is gone,
and that Another Form may be lawfully received, (and many now a days think so, who would make their gain by such a change) then our steadfastness is gone,
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then we want this loue, & so loose our standing. A man that loveth honor and commoditie, better then this liberty, to winne a poynt of this worldly profit,
then we want this love, & so lose our standing. A man that loves honour and commodity, better then this liberty, to win a point of this worldly profit,
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Demas, of whom Paul saith, Phil: 2.4. that he was one of his fellow helpers, in 2: Tim: 4.10. he saith crying out by way of complaynt, Demas hath forsaken me. Well, there then is a token of Demas his loose standing:
Demas, of whom Paul Says, Philip: 2.4. that he was one of his fellow helpers, in 2: Tim: 4.10. he Says crying out by Way of complaint, Demas hath forsaken me. Well, there then is a token of Demas his lose standing:
but what was the cause of it? Paul addeth it ( and hath embraced this present world, saith he.) A sensible signe he loved the world better thē his Ministery and this moved him to forsake the libertie of his spirituall calling,
but what was the cause of it? Paul adds it (and hath embraced this present world, Says he.) A sensible Signen he loved the world better them his Ministry and this moved him to forsake the liberty of his spiritual calling,
Surely if Demas heart be bent to imbrace the world, loving it better then his Ministery, it is meete he should even forsake Paul, and betake him to the thing he loveth best, rather thē to hold the Ministery with the one hand,
Surely if Demas heart be bent to embrace the world, loving it better then his Ministry, it is meet he should even forsake Paul, and betake him to the thing he loves best, rather them to hold the Ministry with the one hand,
If any will alleadge that the earthly prerogatiues in a Minister get to him, in his Ministery, credit, reverence, and authority; the Apostle 2. Cor. 10.4. answereth:
If any will allege that the earthly prerogatives in a Minister get to him, in his Ministry, credit, Reverence, and Authority; the Apostle 2. Cor. 10.4. Answers:
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The weapons of our warfare are not carnall, nor earthly, whereby we purchase and gett hearts in faith and obedience to Iesus Christ, in loue and reverence to our selues and our Ministery in him;
The weapons of our warfare Are not carnal, nor earthly, whereby we purchase and get hearts in faith and Obedience to Iesus christ, in love and Reverence to our selves and our Ministry in him;
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So we see how needfull it is, that we should study to gett faith, and growe in it, whereby we may be perswaded in all the poynts of our liberty, and calling;
So we see how needful it is, that we should study to get faith, and grow in it, whereby we may be persuaded in all the points of our liberty, and calling;
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And surely, yf we should enter into a reckonyng of the reasons, and causes that should moue us to stand, it would requyre a longer time, then is allowed to us.
And surely, if we should enter into a reckoning of the Reasons, and Causes that should move us to stand, it would require a longer time, then is allowed to us.
Therefore we shall only bring out a few. 1. This liberty, in all the poynts of it, is the purchase of the pretious bloud of Iesus. It is deere bought, the price is great, the worth is great,
Therefore we shall only bring out a few. 1. This liberty, in all the points of it, is the purchase of the precious blood of Iesus. It is deer bought, the price is great, the worth is great,
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Now, we know that the meanest society in the land wilbe loth to loose the least poynt of their civill liberties, having both right to thē (and the same ratified by the Actes of Parliament ) & possession of them:
Now, we know that the Meanest society in the land will loath to lose the least point of their civil Liberties, having both right to them (and the same ratified by the Acts of Parliament) & possession of them:
agayne, not ignorantly, or rashly, but (saith the wordes) after long and due examination, being perswaded in cōscience through knowledge wrought by the holy spirit,
again, not ignorantly, or rashly, but (Says the words) After long and due examination, being persuaded in conscience through knowledge wrought by the holy Spirit,
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& make open Apostasy, to the high blaspheming of that Gospell of grace, which we preach and professe. 7. And lastly, we know not how long our God shal grāt to vs the liberty of this present life.
& make open Apostasy, to the high blaspheming of that Gospel of grace, which we preach and profess. 7. And lastly, we know not how long our God shall grant to us the liberty of this present life.
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If, while we enjoye it, we likewise keep fast this pretious liberty purchased to us by Christ, and so long possessed of vs in peace, the certeinly, in weale, in wo, in life, in death, we shall find the fruit and comfort thereof.
If, while we enjoy it, we likewise keep fast this precious liberty purchased to us by christ, and so long possessed of us in peace, the Certainly, in weal, in woe, in life, in death, we shall find the fruit and Comfort thereof.
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If ye will compare the state of our Church, as it was within these few yeares, with that which now is, the graces and faces of •aithfull men zealous for the house of God, their vnity,
If you will compare the state of our Church, as it was within these few Years, with that which now is, the graces and faces of •aithfull men zealous for the house of God, their unity,
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and amity, the order & comelines of their meetings, the cōcurrēce to the Lords worke which thē was, with that which now we looke vpon with our eyes, disorder, confusiō,
and amity, the order & comeliness of their meetings, the concurrence to the lords work which them was, with that which now we look upon with our eyes, disorder, confusion,
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but now doores and windowes are partly cast open, partly broken up, & enemies entered, so that the faithfull keepers wilbe forced, eyther to yeld, or to suffer:
but now doors and windows Are partly cast open, partly broken up, & enemies entered, so that the faithful keepers will forced, either to yield, or to suffer:
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Was not Scotland, albeit the meanest among many Nations, yet renowned through the world, because Christ, in his Gospell of grace, was so clearely borne out before our eyes in it? And,
Was not Scotland, albeit the Meanest among many nations, yet renowned through the world, Because christ, in his Gospel of grace, was so clearly born out before our eyes in it? And,
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as Bethleem Ephrathah, albeit litle among the thousands of Iuda, yet renowned, because Iesus was borne in it? But now we are beating him downe, putting him in bāds, covering his face as though we were of purpose now to bury him agayne with the Iewes.
as Bethlehem Ephrathah, albeit little among the thousands of Iuda, yet renowned, Because Iesus was born in it? But now we Are beating him down, putting him in bans, covering his face as though we were of purpose now to bury him again with the Iewes.
I answer to the second question, that is, by whom our liberties are hurt? As concerning our Soveraigne, the Kings Majestie, he promised at his departure out of this Country,
I answer to the second question, that is, by whom our Liberties Are hurt? As Concerning our Sovereign, the Kings Majesty, he promised At his departure out of this Country,
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and protested (as we heare) at that meeting late at Lieth•oe by his Cōmissioner, that it was no way his highnes intention, to alter our government, or to hurt our liberties.
and protested (as we hear) At that meeting late At Lieth•oe by his Commissioner, that it was no Way his highness intention, to altar our government, or to hurt our Liberties.
And to testifie our entier, and sincere loue, reverence, and dutifull obediēce to him, we preach with Christ, Math: 22.21: Giue unto Caesar (our christian Caesar) that which is his, and unto God, those things which are his. With Paul Rom: 13.1. Let every soule be subiect unto the higher power, which is of God, and ordayned by him.
And to testify our entire, and sincere love, Reverence, and dutiful Obedience to him, we preach with christ, Math: 22.21: Give unto Caesar (our christian Caesar) that which is his, and unto God, those things which Are his. With Paul Rom: 13.1. Let every soul be Subject unto the higher power, which is of God, and ordained by him.
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And we will giue to him more honor, then Saule requyred of Samuel, whē he desired, that he would but honor him before his people 1. Sam. 15.30. Not only wil we honor him before his people, but also before the Lord in sincerity.
And we will give to him more honour, then Saule required of Samuel, when he desired, that he would but honour him before his people 1. Sam. 15.30. Not only will we honour him before his people, but also before the Lord in sincerity.
The Lord appoynted us to be builders of his house, (the ground, corner, and headstone whereof is Iesus Christ ) but we haue been breakers downe of that, which our worthy predicessors,
The Lord appointed us to be Builders of his house, (the ground, corner, and headstone whereof is Iesus christ) but we have been breakers down of that, which our worthy predecessors,
and we our selues haue builded up before, and so haue made our selues transgressors, saith the Apostle Paul, Gal. 2.18 The Lord appoynted us to be the keepers, and dressers of his vineyard;
and we our selves have built up before, and so have made our selves transgressors, Says the Apostle Paul, Gal. 2.18 The Lord appointed us to be the keepers, and dressers of his vineyard;
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but we, in a great measure, haue been idle sheepheards, feading our selues, and forgetting the flocke, which Christ hath purchased with his pretious bloud.
but we, in a great measure, have been idle shepherds, feading our selves, and forgetting the flock, which christ hath purchased with his precious blood.
surely this is an unjust slāder of parity. For first it is the ordināce of God, who is the author both of order, and peace. 1 Cor. 14.33. There was none of the Apostles in authority aboue another:
surely this is an unjust slander of parity. For First it is the Ordinance of God, who is the author both of order, and peace. 1 Cor. 14.33. There was none of the Apostles in Authority above Another:
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This practise hath the place of an ordināce. Yea examine that place well, Math. 20.25.26.27. and out of Christs speach to his Disciples, upon the occasion of the sute of the sonnes of Zebedeus, by consequent ye shall draw out an ordināce.
This practice hath the place of an Ordinance. Yea examine that place well, Math. 20.25.26.27. and out of Christ speech to his Disciples, upon the occasion of the suit of the Sons of Zebedee, by consequent you shall draw out an Ordinance.
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and instrumēts of it were ever some, who, through covetousnes & ambition (the two banes of the church) haue sought to themselues, a preheminence among their brethren, whose deedes and Epitaphes may be a terror to those, who tread in their footesteppes.
and Instruments of it were ever Some, who, through covetousness & ambition (the two banes of the Church) have sought to themselves, a pre-eminence among their brothers, whose Deeds and Epitaphs may be a terror to those, who tread in their footsteps.
And to strengthen the truth of this, we will borrow help from the Evangelist Iohn, 3. Ioh. 9.10. It appeares that there was a great stirre in that Church, whereunto he writeth;
And to strengthen the truth of this, we will borrow help from the Evangelist John, 3. John 9.10. It appears that there was a great stir in that Church, whereunto he Writeth;
Now if we were charged upon life, and death, and in consciēce before the Lord (according to the weakenes of our wit) to giue a rule for the peace & quietnes of our Church; this it is:
Now if we were charged upon life, and death, and in conscience before the Lord (according to the weakness of our wit) to give a Rule for the peace & quietness of our Church; this it is:
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and if then peace shall not be within the walles of Ierusalem, and prosperity within the palaces thereof, we shall be content to beare the blame, and burden whatsoever.
and if then peace shall not be within the walls of Ierusalem, and Prosperity within the palaces thereof, we shall be content to bear the blame, and burden whatsoever.
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Surely, we will not be so uncharitable as to thinke, that such men (albeit they were lying at their feete) would stoop downe to take them up, they being clogged with so many inconveniēces. Agayne, as Paul saith; Evill wordes corrupt good manners;
Surely, we will not be so uncharitable as to think, that such men (albeit they were lying At their feet) would stoop down to take them up, they being clogged with so many inconveniences. Again, as Paul Says; Evil words corrupt good manners;
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For, as long as a Minister keepeth himselfe within the compasse of his calling, in humility and holines serving the Lord his God, he hath the gratious,
For, as long as a Minister Keepeth himself within the compass of his calling, in humility and holiness serving the Lord his God, he hath the gracious,
& fruitfull blessing of his God attending on him, and his labours. But, how soone soever he breakes the bounds thereof, seaking the world, and the profits,
& fruitful blessing of his God attending on him, and his labours. But, how soon soever he breaks the bounds thereof, seaking the world, and the profits,
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but to stād fast in that liberty wherewith Christ hath made us free, that we be not entangled agayne with the yoke of bondage. Now to conclude this exercise;
but to stand fast in that liberty wherewith christ hath made us free, that we be not entangled again with the yoke of bondage. Now to conclude this exercise;
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but that which is Christs &c. Thirdly, let our heartes and eyes be sett upon the recompence of the reward, that incorruptible crowne of glorie, which the chiefe sheapheard Iesus shal bring with him in his hand, in his glorious appearance to crowne them who shall persevere, and be found faithfull to the end;
but that which is Christ etc. Thirdly, let our hearts and eyes be Set upon the recompense of the reward, that incorruptible crown of glory, which the chief shepherd Iesus shall bring with him in his hand, in his glorious appearance to crown them who shall persevere, and be found faithful to the end;
but to the Lord our God himselfe, both of the employment of our life, and the using and keeping of this liberty, wherby our redeemer Iesus Christ hath made us free;
but to the Lord our God himself, both of the employment of our life, and the using and keeping of this liberty, whereby our redeemer Iesus christ hath made us free;
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