A treatise vpon John 8. 36 concerning Christian libertie The chiefe points whereof were deliuered in a sermon preached at Pauls Crosse, Nouemb. 6. 1608. By George Dovvname Doctor of Diuinitie.
For whereas our Sauiour CHRIST hauing promised some of the hearers, who, whiles he was yet speaking of his person and office, began to beleeue in him, that if they did approue themselues to be his true disciples, by their perseuerance and constant abiding in his word, they should know the truth, (that is, hee would more fully manifest himselfe vnto them,
For whereas our Saviour CHRIST having promised Some of the hearers, who, while he was yet speaking of his person and office, began to believe in him, that if they did approve themselves to be his true Disciples, by their perseverance and constant abiding in his word, they should know the truth, (that is, he would more Fully manifest himself unto them,
as he speaketh Ioh. 14. 21.) & this truth, (which is himselfe, Ioh. 14. 6.) should make them free; the captious Iewes (pretending that they vnderstood him as speaking of a corporall or ciuill libertie) cauilled at this promise, which indeed did not belong vnto them,
as he speaks John 14. 21.) & this truth, (which is himself, John 14. 6.) should make them free; the captious Iewes (pretending that they understood him as speaking of a corporal or civil liberty) caviled At this promise, which indeed did not belong unto them,
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for they were Abrahams seed, nor yet by their fortune or personall condition, for they neuer serued any. Our Sauiour therefore, both to refute their cauill,
for they were Abrahams seed, nor yet by their fortune or personal condition, for they never served any. Our Saviour Therefore, both to refute their cavil,
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and also to iustifie his promise, proueth these foure things vnto them: 1. That they were seruants. 2. That they had great need to be made free. 3. That this freedome must come by him. 4. That being freed by him, they should be free indeed. The first he proueth thus:
and also to justify his promise, Proves these foure things unto them: 1. That they were Servants. 2. That they had great need to be made free. 3. That this freedom must come by him. 4. That being freed by him, they should be free indeed. The First he Proves thus:
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yet the time should come, that they should be cast out;) and also by the benefit which should accompanie their freedome, that being made the sonnes of God, they should as heires of eternall life, abide, not only to the end of their daies in the Church militant (which is the house of God vpon earth) but also for euer in the Church triumphant, which is Gods house in heauen.
yet the time should come, that they should be cast out;) and also by the benefit which should accompany their freedom, that being made the Sons of God, they should as Heirs of Eternal life, abide, not only to the end of their days in the Church militant (which is the house of God upon earth) but also for ever in the Church triumphant, which is God's house in heaven.
therefore if the Son shall make you free, &c. presupposing that men attaine to the freedome of Gods sonnes, by the benefit of Christ, the only begotten Sonne of God.
Therefore if the Son shall make you free, etc. presupposing that men attain to the freedom of God's Sons, by the benefit of christ, the only begotten Son of God.
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Whereupon, as I said, is inferred the fourth thing, which is my text; If the Sonne therefore shall make you free, you shall be free indeed. As if he had said:
Whereupon, as I said, is inferred the fourth thing, which is my text; If the Son Therefore shall make you free, you shall be free indeed. As if he had said:
So shall you, of the seruants of sinne, sons of Satan, and heires of hell and damnation, be made the sons of God, heires of eternall life, citizens and free denizens of the kingdome of heauen.
So shall you, of the Servants of sin, Sons of Satan, and Heirs of hell and damnation, be made the Sons of God, Heirs of Eternal life, Citizens and free denizens of the Kingdom of heaven.
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Whereas now therefore you are miserable seruants, notwithstanding your corporall and carnall libertie, whereof you vaunt, which is not a true libertie,
Whereas now Therefore you Are miserable Servants, notwithstanding your corporal and carnal liberty, whereof you vaunt, which is not a true liberty,
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Thus haue you heard the context, or coherence of these words with the former, (whereunto we are referred by this word of inference, therefore) wherein diuers things might profitablie be obserued,
Thus have you herd the context, or coherence of these words with the former, (whereunto we Are referred by this word of Inference, Therefore) wherein diverse things might profitably be observed,
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which is the benefit of the Messias, whereunto we are called Galath. 5. 13. which he hath promised as a reward to his true disciples , verse. 32. which as himselfe came to preach , Luk. 4 18. so doth he send vs his Embassadours to the same end, viz. to preach the Gospell, which is the law of libertie, and the doctrine of redemption and freedome by him:
which is the benefit of the Messias, whereunto we Are called Galatians. 5. 13. which he hath promised as a reward to his true Disciples, verse. 32. which as himself Come to preach, Luk. 4 18. so does he send us his ambassadors to the same end, viz. to preach the Gospel, which is the law of liberty, and the Doctrine of redemption and freedom by him:
but also because the Papists are both enemies of the libertie it selfe, endeuouring by their Antichristian doctrine, to bereaue vs of the chiefe parts thereof,
but also Because the Papists Are both enemies of the liberty it self, endeavouring by their Antichristian Doctrine, to bereave us of the chief parts thereof,
and wherein generally it doth consist. 2. Who is the author of this libertie, which in the text is expressed to be the onely begotten Sonne of God. 3. The subiect or the parties on whom this libertie is conferred, which is plainly gathered out of the context or inference of these words vpon the former, to be all the sonnes of God by adoption. 4. The generall property of this liberty, that it is not a counterfait or imaginary, but a true liberty.
and wherein generally it does consist. 2. Who is the author of this liberty, which in the text is expressed to be the only begotten Son of God. 3. The Subject or the parties on whom this liberty is conferred, which is plainly gathered out of the context or Inference of these words upon the former, to be all the Sons of God by adoption. 4. The general property of this liberty, that it is not a counterfeit or imaginary, but a true liberty.
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Of this our Sauiour speaketh not, though the Iewes would seeme so to vnderstand him; but of the internall, which may well stand with the outward or ciuill bondage.
Of this our Saviour speaks not, though the Iewes would seem so to understand him; but of the internal, which may well stand with the outward or civil bondage.
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Wicked therefore is the doctrine of the Anabaptists, who thereby exempt themselues from all subiection to the ciuill Magistrate, vnder pretence of Christian liberty.
Wicked Therefore is the Doctrine of the Anabaptists, who thereby exempt themselves from all subjection to the civil Magistrate, under pretence of Christian liberty.
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that they who vnder pretence of Christian liberty deny obedience to the Magistrate in lawfull things, doe vse their liberty for a cloake to couer their wickednesse.
that they who under pretence of Christian liberty deny Obedience to the Magistrate in lawful things, do use their liberty for a cloak to cover their wickedness.
Againe, the inward liberty is either a carnall, or spirituall libertie. The carnal libertie is that, whereby the soule of man is free from righteousnesse:
Again, the inward liberty is either a carnal, or spiritual liberty. The carnal liberty is that, whereby the soul of man is free from righteousness:
which indeed is a voluntary seruice of sinne. For when men bee free from righteousnesse, they are seruants of sinne, and contrariwise; as the Apostle sheweth.
which indeed is a voluntary service of sin. For when men be free from righteousness, they Are Servants of sin, and contrariwise; as the Apostle shows.
Diuellish therefore is the Doctrine of the Libertines, who vnder pretēce of Christian liberty, discharge Christians from all obedience to the law of God, setting them free to do whatsoeuer themselues thinke good.
Devilish Therefore is the Doctrine of the Libertines, who under pretence of Christian liberty, discharge Christians from all Obedience to the law of God, setting them free to do whatsoever themselves think good.
and oft times for ridiculous penances, what doe they else but teach men to make but a sport of sin? Of such Libertines the Apostle Peter speaketh, that whilest they promise liberty to others, themselues are the seruants of corruption.
and oft times for ridiculous penances, what do they Else but teach men to make but a sport of since? Of such Libertines the Apostle Peter speaks, that whilst they promise liberty to Others, themselves Are the Servants of corruption.
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and from all other yokes of spirituall bondage, wherewith sinne had intangled vs. Neither is Christian liberty onely priuatiue, as being a freedome and immunity from bondage;
and from all other yokes of spiritual bondage, wherewith sin had entangled us Neither is Christian liberty only privative, as being a freedom and immunity from bondage;
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So saith the Apostle, Gal. 4. 5. that Christ hath redeemed those who were vnder the law, that we might receiue the adoption of sonnes, &c. Christian liberty therefore is a spirituall liberty, which as the Apostle speaketh, the faithfull haue in Christ Iesus. That is the definition.
So Says the Apostle, Gal. 4. 5. that christ hath redeemed those who were under the law, that we might receive the adoption of Sons, etc. Christian liberty Therefore is a spiritual liberty, which as the Apostle speaks, the faithful have in christ Iesus. That is the definition.
in which respect it is called in the Scriptures NONLATINALPHABET and NONLATINALPHABET, that is redemption, and is sometimes expressed by the verbes NONLATINALPHABET and NONLATINALPHABET, signifying deliuerance:
in which respect it is called in the Scriptures and, that is redemption, and is sometime expressed by the verbs and, signifying deliverance:
and partly it is positiue, as being a right, title, and interest to the priuiledges and prerogatiues of Gods adopted children in Christ, the citizens of the Celestiall Ierusalem:
and partly it is positive, as being a right, title, and Interest to the privileges and prerogatives of God's adopted children in christ, the Citizens of the Celestial Ierusalem:
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and in this respect it is called NONLATINALPHABET, as Ioh. 1. 12. to those that receiue Christ by faith, he hath giuen NONLATINALPHABET, libertie, right or power to be the sons of God, 1. Cor. 8. 9. Take heed,
and in this respect it is called, as John 1. 12. to those that receive christ by faith, he hath given, liberty, right or power to be the Sons of God, 1. Cor. 8. 9. Take heed,
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lest NONLATINALPHABET, your libertie, right or power, bee not an offence to the weake. Thus you see what this libertie is, and wherein generally it doth consist.
lest, your liberty, right or power, be not an offence to the weak. Thus you see what this liberty is, and wherein generally it does consist.
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For he is NONLATINALPHABET, that Deliuerer which should come out of Sion, who deliuereth vs from the wrath of God, from the tyrannie of Satan, dissoluing the works of the diuell, binding the strong man and casting him out, spoiling principalities and powers, and leading captiuitie captiue;
For he is, that Deliverer which should come out of Sion, who Delivereth us from the wrath of God, from the tyranny of Satan, dissolving the works of the Devil, binding the strong man and casting him out, spoiling principalities and Powers, and leading captivity captive;
from the bondage of sinne, for he is the Lambe of God that taketh away the sinnes of the world, whose blood doth cleanse vs both from the guilt of sinne, and also from the corruption:
from the bondage of sin, for he is the Lamb of God that Takes away the Sins of the world, whose blood does cleanse us both from the guilt of sin, and also from the corruption:
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for therefore he gaue himselfe for vs, that he might redeeme vs from all iniquitie, and might purge vs to bee a peculiar people to himselfe, zealous of good workes.
for Therefore he gave himself for us, that he might Redeem us from all iniquity, and might purge us to be a peculiar people to himself, zealous of good works.
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From the law for therefore was he borne of a woman, and made vnder the law, that he might redeeme them that were vnder the law. From death and damnation;
From the law for Therefore was he born of a woman, and made under the law, that he might Redeem them that were under the law. From death and damnation;
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But this needeth no proofe, for in that we professe him to be our redeemer, by whom wee haue redemption, we all acknowledge him to be the author of our libertie.
But this needs no proof, for in that we profess him to be our redeemer, by whom we have redemption, we all acknowledge him to be the author of our liberty.
By his merit, in giuing himself to be a price of ransome for vs. For, as Peter saith, we are redeemed not with any corruptible things, as siluer and gold,
By his merit, in giving himself to be a price of ransom for us For, as Peter Says, we Are redeemed not with any corruptible things, as silver and gold,
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but with the precious blood of Christ, by which blood he is entred once into the holy place, hauing procured an eternall redemption for vs. Secondly, by the efficacie of his spirit,
but with the precious blood of christ, by which blood he is entered once into the holy place, having procured an Eternal redemption for us Secondly, by the efficacy of his Spirit,
which he doth by giuing vnto vs his Spirit. For, as in the naturall bodie, the animall spirit, which causeth sense and motion, is from the head sent into all the members of the bodie;
which he does by giving unto us his Spirit. For, as in the natural body, the animal Spirit, which Causes sense and motion, is from the head sent into all the members of the body;
by which spirit he dwelleth in vs, and effectually worketh this libertie, in the degrees of our saluation, viz. vocation, iustification, sanctification, glorification, (as you shall heare anon,
by which Spirit he dwells in us, and effectually works this liberty, in the Degrees of our salvation, viz. vocation, justification, sanctification, glorification, (as you shall hear anon,
The principall whereof is the preaching of the Gospell, which is the Law , or doctrine of libertie, the ministerie whereof was ordained to this end, to open mens eyes, to turne them from darknesse vnto light,
The principal whereof is the preaching of the Gospel, which is the Law, or Doctrine of liberty, the Ministry whereof was ordained to this end, to open men's eyes, to turn them from darkness unto Light,
This teacheth vs, that in our selues we are seruants, (for else we needed not a redeemer) and of our selues not able to free vs out of bondage, that there was no meanes to set vs at libertie,
This Teaches us, that in our selves we Are Servants, (for Else we needed not a redeemer) and of our selves not able to free us out of bondage, that there was no means to Set us At liberty,
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but the most precious ransome, which Christ our blessed Sauiour paid for vs. That we should acknowledge the infinite loue of God the Father, who gaue his Sonne,
but the most precious ransom, which christ our blessed Saviour paid for us That we should acknowledge the infinite love of God the Father, who gave his Son,
not to abuse it to licentiousnes, but to vse it to the glorie of our Redeemer, who hath freed vs from the spirituall bondage of sin and Satan, not that we might sinne freely,
not to abuse it to licentiousness, but to use it to the glory of our Redeemer, who hath freed us from the spiritual bondage of since and Satan, not that we might sin freely,
Now followeth the subiect or parties to whom this libertie belongeth, which by the context appeareth to be those, who by the grace of adoption and regeneration, are made the sonnes of God in Christ.
Now follows the Subject or parties to whom this liberty belongeth, which by the context appears to be those, who by the grace of adoption and regeneration, Are made the Sons of God in christ.
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but those that are in bondage) or will profit by this doctrine, as appertaining vnto vs. Our Sauiour therefore, according to the prophesie of Esay, saith, that he was sent to preach libertie and deliuerance to the captiues, and to set at libertie the broken hearted.
but those that Are in bondage) or will profit by this Doctrine, as appertaining unto us Our Saviour Therefore, according to the prophesy of Isaiah, Says, that he was sent to preach liberty and deliverance to the captives, and to Set At liberty the broken hearted.
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He came to seek and to saue that which was lost: neither came he to call the righteous (in their owne conceits) but sinners vnto repentance: to fill the poore and the hungry with good things,
He Come to seek and to save that which was lost: neither Come he to call the righteous (in their own conceits) but Sinners unto Repentance: to fill the poor and the hungry with good things,
Vnlesse therfore you be the sons of God by faith, truly called, engrafted into Christ as his members, regenerated by the Spirit of God, this libertie as yet doth not belong vnto you.
Unless Therefore you be the Sons of God by faith, truly called, engrafted into christ as his members, regenerated by the Spirit of God, this liberty as yet does not belong unto you.
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there is an outward Baptisme, which is the sprinkling of the flesh with water, and an inward Baptisme, wherein the souse is sprinkled with the blood of Christ,
there is an outward Baptism, which is the sprinkling of the Flesh with water, and an inward Baptism, wherein the souse is sprinkled with the blood of christ,
though in your owne profession, and in the reputation of others, who conceiue of you (as they ought) according to the iudgement of charitie, you are Christians, members of Christ, and sonnes of the kingdome:
though in your own profession, and in the reputation of Others, who conceive of you (as they ought) according to the judgement of charity, you Are Christians, members of christ, and Sons of the Kingdom:
and put to his seale in Baptisme, thereby assuring vs, that if we beleeue and repent, our soules are washed with the blood of Christ, that we are ingrafted into him,
and put to his seal in Baptism, thereby assuring us, that if we believe and Repent, our Souls Are washed with the blood of christ, that we Are ingrafted into him,
Neither is it a loose liberty or licentiousnes, such as Libertines assume to thēselues, but a true & a holy liberty, wherby we being freed from sin, become seruants of righteousnes,
Neither is it a lose liberty or licentiousness, such as Libertines assume to themselves, but a true & a holy liberty, whereby we being freed from since, become Servants of righteousness,
therefore, howsoeuer you professe your selues redeemed by Christ, and howsoeuer also it be most true, that Christ hath paid a ransome sufficient for the redemption of all;
Therefore, howsoever you profess your selves redeemed by christ, and howsoever also it be most true, that christ hath paid a ransom sufficient for the redemption of all;
And the same may be cōfirmed by the oath of the Lord, (wherein it is impossible that he should lie,) the oath which he sware to our father Abrahā, that he would giue vs, both that we should be deliuered frō the hand, that is, the power and dominion of our spirituall enemies;
And the same may be confirmed by the oath of the Lord, (wherein it is impossible that he should lie,) the oath which he sware to our father Abrahā, that he would give us, both that we should be Delivered from the hand, that is, the power and dominion of our spiritual enemies;
wherein I haue been the shorter, because all these points, wherof I haue thus generally and briefely spoken, viz. that Christian libertie is a spirituall libertie, which the faithfull haue in and by Christ Iesus;
wherein I have been the shorter, Because all these points, whereof I have thus generally and briefly spoken, viz. that Christian liberty is a spiritual liberty, which the faithful have in and by christ Iesus;
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Christian libertie therefore, is either libertas Viae, of this life, such as is incident vnto vs whiles we are in the way, whereof some not vnfitly vnderstand our Sauiour to speake.
Christian liberty Therefore, is either Libertas Viae, of this life, such as is incident unto us while we Are in the Way, whereof Some not unfitly understand our Saviour to speak.
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Luk. 12. 58. Giue diligence to be deliuered from thy aduersarie, whiles thou art in the way, &c. vnderstanding by the Gouernor, God; by the Iudge, Christ;
Luk. 12. 58. Give diligence to be Delivered from thy adversary, while thou art in the Way, etc. understanding by the Governor, God; by the Judge, christ;
The former is simplie called NONLATINALPHABET, redemption, the latter NONLATINALPHABET, the redemption of possession: for by the former we are heires, spe, in hope and expectation;
The former is simply called, redemption, the latter, the redemption of possession: for by the former we Are Heirs, See, in hope and expectation;
Otherwise, as they had the same faith, and the same iustification (for all the faithfull both before Christ and after, were and are iustified by faith,
Otherwise, as they had the same faith, and the same justification (for all the faithful both before christ and After, were and Are justified by faith,
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which, for your easiest remembrance, may be reduced to these three heads. For it is a libertie which wee haue in and by our Vocation. Iustification. Sanctification.
which, for your Easiest remembrance, may be reduced to these three Heads. For it is a liberty which we have in and by our Vocation. Justification. Sanctification.
but he is also iustified before God, and no sooner iustified, but hee beginneth also to bee sanctified (which is duely to be obserued of those, who presuming,
but he is also justified before God, and no sooner justified, but he begins also to be sanctified (which is duly to be observed of those, who presuming,
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and that perhaps for a long time, that they be called and iustified, doe still remaine vnsanctified) notwithstanding in order of nature vocation goeth before iustification, and iustification before sanctification.
and that perhaps for a long time, that they be called and justified, do still remain unsanctified) notwithstanding in order of nature vocation Goes before justification, and justification before sanctification.
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For whosoeuer, professing the true faith, hath a true purpose and vnfained desire to walke before God in the obedience of his will, making conscience of all his waies:
For whosoever, professing the true faith, hath a true purpose and unfeigned desire to walk before God in the Obedience of his will, making conscience of all his ways:
yet he is sanctified, and from his sanctification may certainely conclude, that he is iustified, that he is called, that he is elected, that he shall be saued.
yet he is sanctified, and from his sanctification may Certainly conclude, that he is justified, that he is called, that he is elected, that he shall be saved.
Now the spirit of Christ, being the spirit of libertie, as Dauid speaketh, Psalm. 51. we may resolue with the Apostle, that where the spirit of the Lord is, there is liberty.
Now the Spirit of christ, being the Spirit of liberty, as David speaks, Psalm. 51. we may resolve with the Apostle, that where the Spirit of the Lord is, there is liberty.
our mindes are therein freed from the seruitude of blindnesse and incredulitie, our hearts and willes from the bondage of that, which the Apostle calleth NONLATINALPHABET, (vnder which all men naturally are concluded) that is, disobedience and infidelitie;
our minds Are therein freed from the servitude of blindness and incredulity, our hearts and wills from the bondage of that, which the Apostle calls, (under which all men naturally Are concluded) that is, disobedience and infidelity;
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our selues, from the seruitude of Satan, being called and as it were culled out of the world, whereby is meant the company of worldly men, which is the kingdome of the diuell, (who is the Prince,
our selves, from the servitude of Satan, being called and as it were culled out of the world, whereby is meant the company of worldly men, which is the Kingdom of the Devil, (who is the Prince,
yea the God of the world, working effectually NONLATINALPHABET, in the children of infidelitie and disobedience, blinding their vnderstandings, and captiuating their willes:) and lastly translated from the most slauish estate of damnation, being redeemed from among men,
yea the God of the world, working effectually, in the children of infidelity and disobedience, blinding their understandings, and captivating their wills:) and lastly translated from the most slavish estate of damnation, being redeemed from among men,
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and deliuered out of the world, which because it wholy, as Saint Iohn saith, NONLATINALPHABET, lieth vnder the subiection of the diuell, (who hath the power of death) is also subiect to death and damnation.
and Delivered out of the world, which Because it wholly, as Saint John Says,, lies under the subjection of the Devil, (who hath the power of death) is also Subject to death and damnation.
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First, therefore in the ministerie of the Gospell, which is the ministerie of the spirit, the word of faith, the seede of regeneration, the lawe or doctrine of liberty,
First, Therefore in the Ministry of the Gospel, which is the Ministry of the Spirit, the word of faith, the seed of regeneration, the law or Doctrine of liberty,
first, freeth our minds from the bondage of ignorance, incredulitie and vanitie, wherein vntill then we were held captiue, not once able of our selues to entertaine a good thought, the whole frame of our thoughts being onely euill continually;
First, freeth our minds from the bondage of ignorance, incredulity and vanity, wherein until then we were held captive, not once able of our selves to entertain a good Thought, the Whole frame of our thoughts being only evil continually;
and much lesse able to giue assent vnto them (for no man can say that Iesus is Christ but by the holy Ghost) and much lesse to assent effectually, or by a liuely faith.
and much less able to give assent unto them (for no man can say that Iesus is christ but by the holy Ghost) and much less to assent effectually, or by a lively faith.
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and in the shadowe of death) enlighteneth our minds to vnderstand, and openeth our hearts as he did the heart of Lydia, perswading our soules NONLATINALPHABET, that is, not onely to attend,
and in the shadow of death) Enlighteneth our minds to understand, and Openeth our hearts as he did the heart of Lydia, persuading our Souls, that is, not only to attend,
and by the ministerie of the Word, which is his power to our saluation, & his arme to draw vs vnto him, he turneth our will and affections from darknesse (which naturally we loue) vnto light, not only working in vs hartie desires, to come out of that damnable estate,
and by the Ministry of the Word, which is his power to our salvation, & his arm to draw us unto him, he turns our will and affections from darkness (which naturally we love) unto Light, not only working in us hearty Desires, to come out of that damnable estate,
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and to be made partakers of Christ (which desires also he being the Spirit of supplication, helpeth vs to expresse in hartie prayer;) but also inspiring into vs a setled resolution, that for as much as libertie and saluation is promised to all that receiue Christ by faith;
and to be made partakers of christ (which Desires also he being the Spirit of supplication, Helpeth us to express in hearty prayer;) but also inspiring into us a settled resolution, that for as much as liberty and salvation is promised to all that receive christ by faith;
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Thus by working, 1. In our minds an effectuall assent to the promise of the Gospell. 2. In our hearts an earnest desire to bee made partakers of Christs merits,
Thus by working, 1. In our minds an effectual assent to the promise of the Gospel. 2. In our hearts an earnest desire to be made partakers of Christ merits,
and to relie vpon the mercies of God and merits of Christ, for iustification and saluation, (by which three we do receiue Christ), the Spirit of God begetteth the grace of iustifying faith in vs. In the begetting whereof, he doth not only turne men from darknesse to light,
and to rely upon the Mercies of God and merits of christ, for justification and salvation, (by which three we do receive christ), the Spirit of God begetteth the grace of justifying faith in us In the begetting whereof, he does not only turn men from darkness to Light,
Neither is it a common libertie of al, but a libertie peculiar to the people of God, who are a people set at libertie, peculiar to the sonnes of God, and members of Christ.
Neither is it a Common liberty of all, but a liberty peculiar to the people of God, who Are a people Set At liberty, peculiar to the Sons of God, and members of christ.
Wherefore though our willes doe not concurre, ad vocationem, vnto our calling; yet they concurre, in vocatione, in our calling, being therein made free.
Wherefore though our wills do not concur, ad vocationem, unto our calling; yet they concur, in vocation, in our calling, being therein made free.
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For the Papists in not distinguishing them, confound the Law and the Gospell, abolish the maine benefit of Christ, which in the Scriptures goeth vnder the name of iustification,
For the Papists in not distinguishing them, confound the Law and the Gospel, Abolah the main benefit of christ, which in the Scriptures Goes under the name of justification,
Againe, where the Scripture saith, that we are iustified by grace, that is, by the meere fauour of God in Christ, by faith without workes, by the righteousnes of God, which without the law is manifested in the Gospell;
Again, where the Scripture Says, that we Are justified by grace, that is, by the mere favour of God in christ, by faith without works, by the righteousness of God, which without the law is manifested in the Gospel;
by righteousnesse, not the righteousnes of Christ apprehended by faith, but a righteousnes from Christ infused into vs, &c. Which doctrines, being vnderstood of sanctification, are for the most part true.
by righteousness, not the righteousness of christ apprehended by faith, but a righteousness from christ infused into us, etc. Which doctrines, being understood of sanctification, Are for the most part true.
by which we are freed from the feare of damnatiō, and are entitled vnto the kingdome of heauen? Surely by the Popish doctrine it is in a manner abolished,
by which we Are freed from the Fear of damnation, and Are entitled unto the Kingdom of heaven? Surely by the Popish Doctrine it is in a manner abolished,
so to be iustified, in their conceit, is to be made iust, by righteousnes wrought in vs. Whereunto I answere, that if the Latine notation were to be respected, it would not hinder our cause.
so to be justified, in their conceit, is to be made just, by righteousness wrought in us Whereunto I answer, that if the Latin notation were to be respected, it would not hinder our cause.
Now it is plaine, that both the Hebrew NONLATINALPHABET, and the greeke NONLATINALPHABET, is verbum forense, a iudiciall word ascribed vnto God, as the Iudge;
Now it is plain, that both the Hebrew, and the greek, is verbum forense, a judicial word ascribed unto God, as the Judge;
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And in this sense it is opposed to condemning, as in the iudgements of men, Deut. 25. 1. Prou. 17. 15. so in the iudgement of God, Matth. 12. 37. By thy words thou shalt be iustified,
And in this sense it is opposed to condemning, as in the Judgments of men, Deuteronomy 25. 1. Prou. 17. 15. so in the judgement of God, Matthew 12. 37. By thy words thou shalt be justified,
Wherfore, as sanctifying being the contrarie to polluting, doth signifie making holy; so iustifying being the contrarie to cōdemning, doth signifie absoluing, acquitting, pronouncing iust.
Wherefore, as sanctifying being the contrary to polluting, does signify making holy; so justifying being the contrary to condemning, does signify absolving, acquitting, pronouncing just.
Neither are the Papists able to produce any one testimonie, where iustification being ascribed to God, (as It is God that doth iustifie) doth signifie making righteous by infusion.
Neither Are the Papists able to produce any one testimony, where justification being ascribed to God, (as It is God that does justify) does signify making righteous by infusion.
In sanctification we haue communion with Christ in respect of his graces, which being in him without measure, are by his spirit deriued to vs in measure,
In sanctification we have communion with christ in respect of his graces, which being in him without measure, Are by his Spirit derived to us in measure,
It is communicated to vs, saith he, as transient things vse to be communicated, that is to say, by imputation. Therefore we are iustified by imputation of the obedience of the second Adam. For the obedience of Christ which he performed on earth, being transient,
It is communicated to us, Says he, as Transient things use to be communicated, that is to say, by imputation. Therefore we Are justified by imputation of the Obedience of the second Adam. For the Obedience of christ which he performed on earth, being Transient,
how could it be communicated vnto vs, but as Bellarmine saith, all transient things are communicated, viz. by imputation? The reason of which imputation is this.
how could it be communicated unto us, but as Bellarmine Says, all Transient things Are communicated, viz. by imputation? The reason of which imputation is this.
and from the Law, which is the strength of sinne, though in different respects, which will be so many more differences betwixt iustification and sanctification.
and from the Law, which is the strength of sin, though in different respects, which will be so many more differences betwixt justification and sanctification.
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And so certaine it is, that in iustification we haue this freedome, that to be iustified, is to be freed, according to the Scriptures phrase , Rom. 6. 7. He that is dead, is freed from sin: the Greek is NONLATINALPHABET.
And so certain it is, that in justification we have this freedom, that to be justified, is to be freed, according to the Scriptures phrase, Rom. 6. 7. He that is dead, is freed from since: the Greek is.
and this bond is partly in the Law, which is the hand-writing or obligation that is against vs, binding ouer the transgressor of it, to the punishment threatned in it;
and this bound is partly in the Law, which is the handwriting or obligation that is against us, binding over the transgressor of it, to the punishment threatened in it;
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and are assured of our iustification. For, by faith we haue remission of sinne: and whosoeuer beleeueth in Christ, he is iustified from the guilt thereof.
and Are assured of our justification. For, by faith we have remission of sin: and whosoever Believeth in christ, he is justified from the guilt thereof.
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because by their sins they are debtors vnto God, owing in respect thereof eternal death and damnation (though they only feele this burthen, whose conscience is throughly touched, of whom it is said, A wounded spirit who is able to beare?) so their estate is happie, who are freed frō the guilt of sinne.
Because by their Sins they Are debtors unto God, owing in respect thereof Eternal death and damnation (though they only feel this burden, whose conscience is thoroughly touched, of whom it is said, A wounded Spirit who is able to bear?) so their estate is happy, who Are freed from the guilt of sin.
that is, all men in themselues are subiect to the curse who in the least degree doe at any time in their whole life transgresse any part of the law, as all men oftentimes doe;
that is, all men in themselves Are Subject to the curse who in the least degree do At any time in their Whole life transgress any part of the law, as all men oftentimes do;
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and finally, vnlesse thou continuest in doing all, and euery thing commaunded in that perfect manner and measure which the lawe prescribeth? Alas then,
and finally, unless thou Continuest in doing all, and every thing commanded in that perfect manner and measure which the law prescribeth? Alas then,
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and in stead of continuing in a totall perpetuall and perfect obedience of the lawe, hast continued in the disobedience thereof? Hence we may conclude with the Apostle, that all men in themselues,
and in stead of Continuing in a total perpetual and perfect Obedience of the law, hast continued in the disobedience thereof? Hence we may conclude with the Apostle, that all men in themselves,
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Christ hath redeemed vs from the curse of the lawe, when he was made a curse for vs. He hath freed vs from the punishment of sinne, by vndergoing the punishment for vs, hee hath acquitted vs from our debts by discharging them for vs. For as Esay saith, He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace (that is, which was to procure vs peace and reconciliation with God) was laide vpon him, and by his stripes we are healed.
christ hath redeemed us from the curse of the law, when he was made a curse for us He hath freed us from the punishment of sin, by undergoing the punishment for us, he hath acquitted us from our debts by discharging them for us For as Isaiah Says, He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace (that is, which was to procure us peace and reconciliation with God) was laid upon him, and by his stripes we Are healed.
And, My righteous seruant by his knowledge, that is, by the knowledge of him or faith in him, shall iustifie many, for he shall beare their iniquities.
And, My righteous servant by his knowledge, that is, by the knowledge of him or faith in him, shall justify many, for he shall bear their iniquities.
By temporall, we meane the euils both of this life, whether corporall or spirituall (which are innumerable) and also in the ende of this life, viz. an euill death.
By temporal, we mean the evils both of this life, whither corporal or spiritual (which Are innumerable) and also in the end of this life, viz. an evil death.
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that notwithstanding their iustification, the faithfull are as subiect to afflictions and calamities of this life as others, and therefore to punishments.
that notwithstanding their justification, the faithful Are as Subject to afflictions and calamities of this life as Others, and Therefore to punishments.
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But I deny that consequence, if you speake of punishments properly, which be the curses of the law inflicted vpon men by way of vengeance, to satisfie the iustice of God.
But I deny that consequence, if you speak of punishments properly, which be the curses of the law inflicted upon men by Way of vengeance, to satisfy the Justice of God.
but all the afflictions of the godly are either trials for their good, or such iudgements as are either simply fatherly chastisements proceeding from loue,
but all the afflictions of the godly Are either trials for their good, or such Judgments as Are either simply fatherly chastisements proceeding from love,
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and meerely respecting the good of the party chastised, whereof the Apostle speaketh, 1. Cor. 11. 32. When we are iudged we are chastised of the Lord, that we should not be condemned with the world, or else they be also NONLATINALPHABET, (according to the etymologie of the word which by some is giuen) when God besides the chastisement of the party, hath also care or respect to his owne honour, which would be impeached,
and merely respecting the good of the party chastised, whereof the Apostle speaks, 1. Cor. 11. 32. When we Are judged we Are chastised of the Lord, that we should not be condemned with the world, or Else they be also, (according to the etymology of the word which by Some is given) when God beside the chastisement of the party, hath also care or respect to his own honour, which would be impeached,
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Of this kind we haue an example in Dauid, to whom the Lord vpon his submission forgaue his grieuous sins of murther and adulterie, notwithstanding both for Dauids chastisement, and for the example of others,
Of this kind we have an Exampl in David, to whom the Lord upon his submission forgave his grievous Sins of murder and adultery, notwithstanding both for David chastisement, and for the Exampl of Others,
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I do not denie, but that many times, in respect of the time and manner of death, the godly are iudged and chastised, the Lord in mercie killing their bodies, that he may saue their soules;
I do not deny, but that many times, in respect of the time and manner of death, the godly Are judged and chastised, the Lord in mercy killing their bodies, that he may save their Souls;
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as Methodius saith, and being the end of sin vnto vs, it is also the end of miserie, the hauen of rest, a happie passage out of this vale of miserie vnto the kingdome of glorie;
as Methodius Says, and being the end of since unto us, it is also the end of misery, the Haven of rest, a happy passage out of this vale of misery unto the Kingdom of glory;
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that is, freedome from subiection to damnation, to euerlasting death, to the eternall wrath of God, which is the most miserable bondage and subiection of al those, who are not iustified by faith in Christ.
that is, freedom from subjection to damnation, to everlasting death, to the Eternal wrath of God, which is the most miserable bondage and subjection of all those, who Are not justified by faith in christ.
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that by his death he hath destroyed him that had the power of death, that he might deliuer them all, which for feare of death, were all their life time subiect to bondage;
that by his death he hath destroyed him that had the power of death, that he might deliver them all, which for Fear of death, were all their life time Subject to bondage;
And from hence ariseth vnspeakeable peace and libertie to the distressed conscience, terrified with the guilt of sinne, the curse of the Law, and feare of damnation;
And from hence arises unspeakable peace and liberty to the distressed conscience, terrified with the guilt of sin, the curse of the Law, and Fear of damnation;
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and perfect obedience to be performed by vs, vnto our iustification and saluation: vnto which yoke of bondage, as I said, all men by nature are subiect.
and perfect Obedience to be performed by us, unto our justification and salvation: unto which yoke of bondage, as I said, all men by nature Are Subject.
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For it is sure and certaine, that without righteousnes, and such a righteousnesse as is fully answerable to the perfect law of God, no man can be iustified.
For it is sure and certain, that without righteousness, and such a righteousness as is Fully answerable to the perfect law of God, no man can be justified.
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and that is the righteousnesse which the Gospel propoundeth vnto iustification. A third righteousnes, whereby wee should bee iustified, cannot be named.
and that is the righteousness which the Gospel propoundeth unto justification. A third righteousness, whereby we should be justified, cannot be nam.
But if Christs righteousnes be imputed vnto vs (as it is to all that apprehend it by faith) then are we iustified, notwithstanding the sentence of the Law, by faith, (that is, by the righteousnesse of Christ apprehended by faith) without the workes of the Law, that is, without any respect of obedience performed by our selues.
But if Christ righteousness be imputed unto us (as it is to all that apprehend it by faith) then Are we justified, notwithstanding the sentence of the Law, by faith, (that is, by the righteousness of christ apprehended by faith) without the works of the Law, that is, without any respect of Obedience performed by our selves.
as it were to a broken staffe, wherein there can be no comfort, (for if God should enter into iudgement with vs according thereto, no man liuing could be iustified) but may safely & freely, without respect, either of his owne obedience,
as it were to a broken staff, wherein there can be no Comfort, (for if God should enter into judgement with us according thereto, no man living could be justified) but may safely & freely, without respect, either of his own Obedience,
Against this part of Christian libertie, which is most comfortable, the Church of Rome (as it well becomes the synagogue of Antichrist) doth by might and maine oppose it selfe:
Against this part of Christian liberty, which is most comfortable, the Church of Rome (as it well becomes the synagogue of Antichrist) does by might and main oppose it self:
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By which doctrine of theirs, they confound the Law and the Gospell, and in so doing abolish the couenant of grace, annihilate the maine promise of the Gospell, which is the charter of our libertie, the groūd of our faith, the foundation of all our assurance for iustification and saluation.
By which Doctrine of theirs, they confound the Law and the Gospel, and in so doing Abolah the Covenant of grace, annihilate the main promise of the Gospel, which is the charter of our liberty, the ground of our faith, the Foundation of all our assurance for justification and salvation.
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whereas the Law contrariwise is the couenant of workes, which 430. yeares after was deliuered by Moses, and did not disanull the former promise, concerning iustification by faith.
whereas the Law contrariwise is the Covenant of works, which 430. Years After was Delivered by Moses, and did not disannul the former promise, Concerning justification by faith.
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The condition wheron the Gospell promiseth iustification, is faith in Christ; the condition of the Law, our owne perfect & perpetual obedience. For the Gospel saith;
The condition whereon the Gospel promises justification, is faith in christ; the condition of the Law, our own perfect & perpetual Obedience. For the Gospel Says;
The righteousnes which without the Law is reuealed in the Gospell, is the righteousnes of God, that is, of Christ who is God, (for he is Iehoua, our righteousnesse,
The righteousness which without the Law is revealed in the Gospel, is the righteousness of God, that is, of christ who is God, (for he is Iehoua, our righteousness,
and also performed by him, as his passiue and actiue obedience) being apprehended by faith, is according to the doctrine of the Gospell, imputed to euery beleeuer vnto iustification.
and also performed by him, as his passive and active Obedience) being apprehended by faith, is according to the Doctrine of the Gospel, imputed to every believer unto justification.
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That Christ is our righteousnesse, and the end of the Law vnto righteousnesse to all that beleeue, that whosoeuer beleeueth in Christ shall be saued, it is the maine doctrine of the Gospell, the chiefe article of our religion, the charter of our inheritance, the assurance which we haue of saluation:
That christ is our righteousness, and the end of the Law unto righteousness to all that believe, that whosoever Believeth in christ shall be saved, it is the main Doctrine of the Gospel, the chief article of our Religion, the charter of our inheritance, the assurance which we have of salvation:
We doe not deny, but that the Gospell teacheth repentance as well as faith; and commendeth the duties of sanctification, as well as it promiseth iustification.
We do not deny, but that the Gospel Teaches Repentance as well as faith; and commends the duties of sanctification, as well as it promises justification.
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so to them that are iustified and redeemed, it promiseth the grace of sanctification by the spirit, whereby they are inabled in some measure to worship God in holinesse and righteousnesse.
so to them that Are justified and redeemed, it promises the grace of sanctification by the Spirit, whereby they Are enabled in Some measure to worship God in holiness and righteousness.
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But when the question is of the matter of our iustification, and merit of our saluation, whereby we being sinners and lost in our selues, should bee iustified before God,
But when the question is of the matter of our justification, and merit of our salvation, whereby we being Sinners and lost in our selves, should be justified before God,
what that is, whereby wee are redeemed from death, and reconciled vnto God, or, as the scripture vttereth the same thing in other tearmes, whereby we haue remission of sinnes:
what that is, whereby we Are redeemed from death, and reconciled unto God, or, as the scripture uttereth the same thing in other terms, whereby we have remission of Sins:
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and merit of saluation in the righteousnesse and obedience of Christ alone; by whose blood, as the Apostle speaketh, and by whose obedience, we are iustified.
and merit of salvation in the righteousness and Obedience of christ alone; by whose blood, as the Apostle speaks, and by whose Obedience, we Are justified.
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As for that righteousnesse which is in herent in our selues, though infused of God, and that obedience which is performed by our selues, though proceeding from grace;
As for that righteousness which is in herent in our selves, though infused of God, and that Obedience which is performed by our selves, though proceeding from grace;
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This therefore is the liberty which we haue by the grace of iustification, that wee are freed from that miserable bondage of the law, which exacteth an obedience and righteousnesse inherent vnto iustification, which no man is able to performe,
This Therefore is the liberty which we have by the grace of justification, that we Are freed from that miserable bondage of the law, which exacteth an Obedience and righteousness inherent unto justification, which no man is able to perform,
and therefore holdeth men in subiection to damnation, engendring with Agar, as the Apostle speaketh, none but seruants, which shall not inherit with the children of the free woman, that is, who are begotten by the Gospell, to be the heires of that righteousnesse which is by faith.
and Therefore holds men in subjection to damnation, engendering with Agar, as the Apostle speaks, none but Servants, which shall not inherit with the children of the free woman, that is, who Are begotten by the Gospel, to be the Heirs of that righteousness which is by faith.
And thus much of the libertie of iustification as it is an immunitie. For as it is NONLATINALPHABET, or right, it also containeth many notable priuiledges.
And thus much of the liberty of justification as it is an immunity. For as it is, or right, it also Containeth many notable privileges.
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Secondly, that we are not onely freed from the curse of the lawe, but also are made partakers of the blessednesse promised to Abraham, viz. that in his seede, which is Christ, the faithfull of all nations should bee blessed.
Secondly, that we Are not only freed from the curse of the law, but also Are made partakers of the blessedness promised to Abraham, viz. that in his seed, which is christ, the faithful of all Nations should be blessed.
For this is the priuiledge of the faithfull, that the Lord causeth all things, whether good or bad, To worke together for the good of those that doe loue him.
For this is the privilege of the faithful, that the Lord Causes all things, whither good or bad, To work together for the good of those that do love him.
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Neither are the faithfull onely freed from feare of damnation, but also are put in assurance of euerlasting life, being saued in hope, which is the chiefe happinesse that can be enioyed in this life.
Neither Are the faithful only freed from Fear of damnation, but also Are put in assurance of everlasting life, being saved in hope, which is the chief happiness that can be enjoyed in this life.
but wee haue also liberty to pleade the righteousnesse propounded in the couenant of grace; and to appeale from the sentence of the lawe, to the promise of the Gospell;
but we have also liberty to plead the righteousness propounded in the Covenant of grace; and to appeal from the sentence of the law, to the promise of the Gospel;
and in the question of iustification not at all to regarde our owne obedience, but wholly to rest vpon the mercies of God and merits of Christ our sauiour.
and in the question of justification not At all to regard our own Obedience, but wholly to rest upon the Mercies of God and merits of christ our Saviour.
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3 Vpon our iustification by faith, we are endued with the spirit of adoption, which assureth vs of Gods fatherly loue towards vs, teaching vs to crie in our hearts, Abba Father; by which, being the earnest of our inheritance, wee are sealed vp vnto the day of our full redemption.
3 Upon our justification by faith, we Are endued with the Spirit of adoption, which assureth us of God's fatherly love towards us, teaching us to cry in our hearts, Abba Father; by which, being the earnest of our inheritance, we Are sealed up unto the day of our full redemption.
4 With the hope of saluation, which is a companion of iustifying faith, and a consequent of iustification, whereby we liue in expectation of euerlasting happinesse.
4 With the hope of salvation, which is a Companion of justifying faith, and a consequent of justification, whereby we live in expectation of everlasting happiness.
For the kingdome of God (saith he) is not meate and drinke, but righteousnes, which is the priuiledge of iustification it selfe, and peace and ioy in the holy Ghost, which are consequents of the former. Lastly, with perseuerance.
For the Kingdom of God (Says he) is not meat and drink, but righteousness, which is the privilege of justification it self, and peace and joy in the holy Ghost, which Are consequents of the former. Lastly, with perseverance.
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Now our sanctification in this life being but in part, so is this libertie: which, as it is an immunitie, is also a freedome frō the bondage of sin, and of the Law;
Now our sanctification in this life being but in part, so is this liberty: which, as it is an immunity, is also a freedom from the bondage of since, and of the Law;
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though in other respects, then those that haue been mentioned in the libertie of iustification. For, in iustification we are freed from the guilt of sin;
though in other respects, then those that have been mentioned in the liberty of justification. For, in justification we Are freed from the guilt of since;
in which respect the saying of Peter is verified of them, That whiles they promise libertie to themselues and others, they are indeed seruants of corruption:
in which respect the saying of Peter is verified of them, That while they promise liberty to themselves and Others, they Are indeed Servants of corruption:
But this doctrine they teach contrarie to the euident testimonies of Scripture, contrarie to the perpetuall experience of the faithfull, contrarie to the light of their owne conscience;
But this Doctrine they teach contrary to the evident testimonies of Scripture, contrary to the perpetual experience of the faithful, contrary to the Light of their own conscience;
that they might thereby vphold their Antichristian doctrine of iustification by inherent righteousnesse, and of the merit of good workes, which otherwise would fall to the ground.
that they might thereby uphold their Antichristian Doctrine of justification by inherent righteousness, and of the merit of good works, which otherwise would fallen to the ground.
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that sin (though mortified in part, and we freed from the tyrānie of it, that it raigne no more with ful swinge and authoritie in vs) still remaineth and dwelleth in vs, hindering vs from good, prouoking vs vnto euill, defiling and contaminating our best actions, neuer suffering vs with the full consent of will, to performe or desire that which is good.
that since (though mortified in part, and we freed from the tyramnie of it, that it Reign no more with full swinge and Authority in us) still remains and dwells in us, hindering us from good, provoking us unto evil, defiling and contaminating our best actions, never suffering us with the full consent of will, to perform or desire that which is good.
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the sense whereof (though the Papists haue no sense of it) made the holy Apostle crie out, Miserable man that I am, who shall deliuer me from this bodie of death? Accursed therfore was the Coūcell of Trent , which confessing that the Apostle calleth it a sin;
the sense whereof (though the Papists have no sense of it) made the holy Apostle cry out, Miserable man that I am, who shall deliver me from this body of death? Accursed Therefore was the Council of Trent, which confessing that the Apostle calls it a since;
The freedome therefore which we haue in our sanctification, which as Augustine saith, is but begun in this life, is not from the being of sin in vs altogether and at once,
The freedom Therefore which we have in our sanctification, which as Augustine Says, is but begun in this life, is not from the being of since in us altogether and At once,
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but being freed from sinne, might become feruants of righteousnes, Rom. 6. 6. 18. which Augustine did well obserue out of the words of the Apostle, dehorting vs that sin should not remaine in our mortall bodies.
but being freed from sin, might become Servants of righteousness, Rom. 6. 6. 18. which Augustine did well observe out of the words of the Apostle, dehorting us that since should not remain in our Mortal bodies.
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neuerthelesse let dominion be takē from it, &c. Of this libertie the Apostle speaketh, Rom. 8. the law of the spirit of life which is in Christ, hath made me free from the law of sinne and of death.
nevertheless let dominion be taken from it, etc. Of this liberty the Apostle speaks, Rom. 8. the law of the Spirit of life which is in christ, hath made me free from the law of sin and of death.
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That is, the power of the quickning Spirit, which being in Christ our head, and from him communicated vnto vs, doth rule in vs as a law, doth free vs from the power of sin which worketh death, that it no more haue dominion (as it were a law) in vs. And Rom. 6. hauing proued, that sin neither doth,
That is, the power of the quickening Spirit, which being in christ our head, and from him communicated unto us, does Rule in us as a law, does free us from the power of since which works death, that it no more have dominion (as it were a law) in us And Rom. 6. having proved, that since neither does,
and therefore, as death can no more haue dominion ouer Christ, being risen from death, no more can sin haue dominion ouer the faithfull being once risen from the graue of sinne:
and Therefore, as death can no more have dominion over christ, being risen from death, no more can since have dominion over the faithful being once risen from the graven of sin:
but that wee are freed from the exaction of the Law in that behalfe: yet we deny not, but that vnto sanctification the obedience of the Law is required,
but that we Are freed from the exaction of the Law in that behalf: yet we deny not, but that unto sanctification the Obedience of the Law is required,
yea, we professe that God doth therefore free vs from the curse, and the bondage of the law, that wee might bee inabled with freedome of spirit to obey it;
yea, we profess that God does Therefore free us from the curse, and the bondage of the law, that we might be enabled with freedom of Spirit to obey it;
as necessarie forerūners of saluation, being the vndoubted badges of them that shall bee saued, being the way wherein we are to walke to euerlasting life, being the euidence according to which God will iudge vs at the last day.
as necessary forerunners of salvation, being the undoubted badges of them that shall be saved, being the Way wherein we Are to walk to everlasting life, being the evidence according to which God will judge us At the last day.
and although the Law hath singular vse in those that are iustified, (as being a rule of direction for our obedience, in the performance of the duties of pietie towards God, of iustice towards our neighbour, of sobriety towards our selues;
and although the Law hath singular use in those that Are justified, (as being a Rule of direction for our Obedience, in the performance of the duties of piety towards God, of Justice towards our neighbour, of sobriety towards our selves;
and wee kept from the spirit of slumber and security:) yet notwithstanding wee are not vnder the lawe, as the Apostle saith, but vnder grace. Wee are therefore in our sanctification freed,
and we kept from the Spirit of slumber and security:) yet notwithstanding we Are not under the law, as the Apostle Says, but under grace. we Are Therefore in our sanctification freed,
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For euen as whilest we were in the flesh altogether vnregenerate, the lawe, as it were our husband, occasionally and by accident begot in our soules, wholly corrupted with sinne, euill motions and concupiscences,
For even as whilst we were in the Flesh altogether unregenerate, the law, as it were our husband, occasionally and by accident begotten in our Souls, wholly corrupted with sin, evil motions and concupiscences,
and the lawe in that regard dead vnto vs, the spirit of Christ, who hath vnited vs vnto him as our second husband, begetteth good motions in vs as the fruites of the spirit, acceptable vnto God.
and the law in that regard dead unto us, the Spirit of christ, who hath united us unto him as our second husband, begetteth good motions in us as the fruits of the Spirit, acceptable unto God.
because we are not vnder the lawe but vnder grace, after he had answered an obiection, and preuented the abuse of this doctrine, which carnall men would make thereof,
Because we Are not under the law but under grace, After he had answered an objection, and prevented the abuse of this Doctrine, which carnal men would make thereof,
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because being regenerated and dead vnto sin, we are mortified to the Law, and the Law to vs in respect of the irritation thereof, caused by our corruption;
Because being regenerated and dead unto since, we Are mortified to the Law, and the Law to us in respect of the irritation thereof, caused by our corruption;
wherby, as bondseruāts or gally-slaues by ye whip, they are enforced to the performāce of some outward duties, which otherwise they are vnwilling to do.
whereby, as bondseruamts or galley-slaves by you whip, they Are Enforced to the performance of Some outward duties, which otherwise they Are unwilling to do.
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This in the Scriptures is called sometimes NONLATINALPHABET, the spirit of bondage, and sometimes NONLATINALPHABET, the spirit of feare, frō which we are deliuered,
This in the Scriptures is called sometime, the Spirit of bondage, and sometime, the Spirit of Fear, from which we Are Delivered,
whereby we are enabled to worship God in holines and righteousnes, NONLATINALPHABET, without seruile feare, according to the couenant of grace made with Abraham, Luk. 1. And in this sense it is said, that the Law is not imposed on the iust;
whereby we Are enabled to worship God in holiness and righteousness,, without servile Fear, according to the Covenant of grace made with Abraham, Luk. 1. And in this sense it is said, that the Law is not imposed on the just;
who couereth their imperfections with the perfect obedience of Christ, and not so much respecteth the perfection of the outward act, which he doth not expect from such weaknesse,
who Covereth their imperfections with the perfect Obedience of christ, and not so much respecteth the perfection of the outward act, which he does not expect from such weakness,
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In which respect, the Lord, according to his gracious promise, vseth clemencie towards vs, as a tender father vseth clemencie towards his sonne, taking in good part the childish endeauour of his children, proceeding from an vnfained desire to please him.
In which respect, the Lord, according to his gracious promise, uses clemency towards us, as a tender father uses clemency towards his son, taking in good part the childish endeavour of his children, proceeding from an unfeigned desire to please him.
but are also positiuely made righteous, being, as the Apostle Peter speaketh, made partakers of the diuine nature, in that flying from the corruption which is in the world by lust, we are renued according to the image of God, in holinesse and righteousnesse.
but Are also positively made righteous, being, as the Apostle Peter speaks, made partakers of the divine nature, in that flying from the corruption which is in the world by lust, we Are renewed according to the image of God, in holiness and righteousness.
so the oyle of grace wherewith Christ our head was annointed without measure, is deriued euen to his inferiour members heere on earth, who are also therewith anointed, receiuing of his fulnesse, euen grace for grace.
so the oil of grace wherewith christ our head was anointed without measure, is derived even to his inferior members Here on earth, who Are also therewith anointed, receiving of his fullness, even grace for grace.
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Neither are wee freed onely from the spirit of bondage and feare, but are also indued with the spirit of libertie and grace, the spirit of adoption, the spirit of power,
Neither Are we freed only from the Spirit of bondage and Fear, but Are also endued with the Spirit of liberty and grace, the Spirit of adoption, the Spirit of power,
For those who are redeemed and sanctified by Christ, are NONLATINALPHABET, a people of willingnesse, a a people peculiar to himselfe, zealous of good workes.
For those who Are redeemed and sanctified by christ, Are, a people of willingness, a a people peculiar to himself, zealous of good works.
but also this priuiledge, that our imperfect obedience, which in it selfe is worthie to be reiected, notwithstanding is both accepted of God, and rewarded.
but also this privilege, that our imperfect Obedience, which in it self is worthy to be rejected, notwithstanding is both accepted of God, and rewarded.
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as I said before, and also Priests, or as Peter speaketh, a royall and holy Priesthood, to offer spirituall sacrifices acceptable to God by Iesus Christ:
as I said before, and also Priests, or as Peter speaks, a royal and holy Priesthood, to offer spiritual Sacrifices acceptable to God by Iesus christ:
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the sacrifice of praise, that is, the fruit, or as Hosea speaketh, the calues of our lips, which the Lord preferreth before the sacrifices of goats and bulles:
the sacrifice of praise, that is, the fruit, or as Hosea speaks, the calves of our lips, which the Lord preferreth before the Sacrifices of Goats and Bulls:
For our obedience, our confidence, our patience, our prayer, fasting, almes, and charitable deeds haue their rewards, in so much that a cup of cold water giuen in charitie, shall not lose his reward.
For our Obedience, our confidence, our patience, our prayer, fasting, alms, and charitable Deeds have their rewards, in so much that a cup of cold water given in charity, shall not loose his reward.
Which plainly proueth, that the reward of our obedience is not to be ascribed to the merit of our workes, (which in themselues cannot stand in iudgement) but to the mercies of God in Christ.
Which plainly Proves, that the reward of our Obedience is not to be ascribed to the merit of our works, (which in themselves cannot stand in judgement) but to the Mercies of God in christ.
Hitherto we haue spoken of the common libertie of Christians: which being (as we haue heard) conferred vpon vs in our vocation, iustification, and sanctification;
Hitherto we have spoken of the Common liberty of Christians: which being (as we have herd) conferred upon us in our vocation, justification, and sanctification;
For if we be not sanctified, nor iustified, nor called, then are we (whatsoeuer wee are, rich or poore, noble or base, learned or vnlearned) the most miserable bondslaues of sin and Satan;
For if we be not sanctified, nor justified, nor called, then Are we (whatsoever we Are, rich or poor, noble or base, learned or unlearned) the most miserable bondslaves of since and Satan;
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whereas contrariwise being made free by our calling, iustification and sanctification, as the sonnes of God, wee shall haue the priuiledge of sonnes, which is, to abide in the house of God for euer.
whereas contrariwise being made free by our calling, justification and sanctification, as the Sons of God, we shall have the privilege of Sons, which is, to abide in the house of God for ever.
For the faithfull vnder the old Testament, though they were sons and heires, and therfore enioyed the former liberties by Christ, in whom they beleeued:
For the faithful under the old Testament, though they were Sons and Heirs, and Therefore enjoyed the former Liberties by christ, in whom they believed:
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and therefore as sons, during their minoritie, were subiect to schoolemasters & Tutors, wherby are meant the pedagogie and gouernment of the typicall Church of the Iewes, contained in the ceremoniall and iudiciall lawes of Moses; in which regard, they,
and Therefore as Sons, during their minority, were Subject to Schoolmasters & Tutors, whereby Are meant the pedagogy and government of the typical Church of the Iewes, contained in the ceremonial and judicial laws of Moses; in which regard, they,
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the ceremoniall, of the first table, determining the particulars of that peculiar worship which he prescribed to the typicall Church, vntill the comming of Christ.
the ceremonial, of the First table, determining the particulars of that peculiar worship which he prescribed to the typical Church, until the coming of christ.
Both were yokes of bondage, as the Apostle speaketh in respect of the Iewes, on whose consciences these lawes were imposed, binding them to the strict obseruation thereof;
Both were yokes of bondage, as the Apostle speaks in respect of the Iewes, on whose Consciences these laws were imposed, binding them to the strict observation thereof;
in regard whereof, they are called an vnsupportable yoke, vnder which notwithstanding, the faithfull were NONLATINALPHABET, held in bondage. And as touching the Gentiles, they were as a wall of separation betweene them and the Iewes,
in regard whereof, they Are called an unsupportable yoke, under which notwithstanding, the faithful were, held in bondage. And as touching the Gentiles, they were as a wall of separation between them and the Iewes,
For the rest were without Christ, aliants from the Commonwealth of Israel, strangers from the couenāts of promise, hauing no hope, liuing without God in the world.
For the rest were without christ, aliants from the Commonwealth of Israel, Strangers from the Covenants of promise, having no hope, living without God in the world.
This wal of partitiō our Sauiour Christ by his death hath dissolued, taking away all difference betweene Iewes and Gentiles, freeing and exempting, both the one and the other, from the obedience both of the iudiciall and ceremoniall law, which were giuen to put a differēce betweene the Iewes and the Gentiles,
This wall of partition our Saviour christ by his death hath dissolved, taking away all difference between Iewes and Gentiles, freeing and exempting, both the one and the other, from the Obedience both of the judicial and ceremonial law, which were given to put a difference between the Iewes and the Gentiles,
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vntill the fulnesse of time, Gal. 4. 4. the time of reformation, that is, vntill the comming of the Messias, by whose death they were to bee abrogated.
until the fullness of time, Gal. 4. 4. the time of Reformation, that is, until the coming of the Messias, by whose death they were to be abrogated.
The ciuill or iudiciall law, being the positiue lawes of that people, Christ abrogated, when according to the prophesie of Daniel , he destroying the Commonwealth of the Iewes, their citie and temple, did withall abolish their policie and lawes.
The civil or judicial law, being the positive laws of that people, christ abrogated, when according to the prophesy of daniel, he destroying the Commonwealth of the Iewes, their City and temple, did withal Abolah their policy and laws.
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the ceremonial rites, because they were principally ordained to prefigure Christ, are so abolished, that it is not lawful for Christians to obserue them,
the ceremonial Rites, Because they were principally ordained to prefigure christ, Are so abolished, that it is not lawful for Christians to observe them,
Now, this Christian libertie, as it is an immunitie, is a freedome from all bond of conscience, in respect of outward things, which are neither commanded nor forbidden in the eternall law of God.
Now, this Christian liberty, as it is an immunity, is a freedom from all bound of conscience, in respect of outward things, which Are neither commanded nor forbidden in the Eternal law of God.
For as touching the former, seeing there is no law that bindeth the conscience properly, but only the law of God, in which sense hee is called our only Law-giuer,
For as touching the former, seeing there is no law that binds the conscience properly, but only the law of God, in which sense he is called our only Lawgiver,
And therefore the Apostle, as he chargeth the Corinthians, that, seeing they were bought with a price, they should not be the seruants of mē, (which is not to be vnderstood of externall seruitude,
And Therefore the Apostle, as he charges the Corinthians, that, seeing they were bought with a price, they should not be the Servants of men, (which is not to be understood of external servitude,
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but of the bondage of the conscience) and likewise the Colossians, that no man should condemne them, (that is, take vpon him to bind the conscience with guilt of sin) in respect of meate and drinke, or holy daies:
but of the bondage of the conscience) and likewise the colossians, that no man should condemn them, (that is, take upon him to bind the conscience with guilt of since) in respect of meat and drink, or holy days:
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Herein therfore the Church of Rome is also an enemie to Christian liberty, not only in burdening Christians with an heape of innumerable traditions and ceremonies;
Herein Therefore the Church of Rome is also an enemy to Christian liberty, not only in burdening Christians with an heap of innumerable traditions and ceremonies;
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For, being freed from the ceremoniall, and iudicial lawes of God, and therefore not tied to any particular or certaine lawes, which should determine the particulars not mētioned in the word of God:
For, being freed from the ceremonial, and judicial laws of God, and Therefore not tied to any particular or certain laws, which should determine the particulars not mentioned in the word of God:
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The authoritie of Synodes prouinciall and nationall hath alwaies been of great regard, though there wanted a Christian Magistrate to second and confirme them, being both assembled and moderated by the authoritie of Metropolitanes and Archbishops:
The Authority of Synods provincial and national hath always been of great regard, though there wanted a Christian Magistrate to second and confirm them, being both assembled and moderated by the Authority of Metropolitans and Archbishop's:
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For though some make a difference betweene them in this behalfe, because ciuill lawes determining particulars belonging to the second table, cannot be violated without breaking the second table,
For though Some make a difference between them in this behalf, Because civil laws determining particulars belonging to the second table, cannot be violated without breaking the second table,
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yet, who seeth not the weakenes of this distinction? Seeing the second table is broken by disobeying the lawfull authoritie of superiours (which wee ought to obey for conscience sake) as well by transgressing the one, as the other.
yet, who sees not the weakness of this distinction? Seeing the second table is broken by disobeying the lawful Authority of superiors (which we ought to obey for conscience sake) as well by transgressing the one, as the other.
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The freedome of the subiect is, that being freed from the yoke of the iudiciall and ceremonial law, hee may with a free conscience obey any other lawes whether Ecclesiasticall or Ciuill, which, being not dissonant from the word of God, are or shall be imposed vpon him.
The freedom of the Subject is, that being freed from the yoke of the judicial and ceremonial law, he may with a free conscience obey any other laws whither Ecclesiastical or Civil, which, being not dissonant from the word of God, Are or shall be imposed upon him.
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And as touching the vse of the creatures, and of al things indifferent, we are to know, that the right and dominion wee had ouer the creatures, which was lost in Adam, is restored in Christ, (for all are yours, saith the Apostle ,
And as touching the use of the creatures, and of all things indifferent, we Are to know, that the right and dominion we had over the creatures, which was lost in Adam, is restored in christ, (for all Are yours, Says the Apostle,
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Howbeit this freedome was by the ceremoniall law restrained, not only after the giuing of the law by Moses; but also before, a difference being put betweene things cleane and vncleane:
Howbeit this freedom was by the ceremonial law restrained, not only After the giving of the law by Moses; but also before, a difference being put between things clean and unclean:
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Yea of all outward things, not forbidden of God, which commonly are called things in different, the Apostle affirmeth in generall, that all things are lawfull, and to the pure all things are pure.
Yea of all outward things, not forbidden of God, which commonly Are called things in different, the Apostle Affirmeth in general, that all things Are lawful, and to the pure all things Are pure.
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By this libertie therefore the faithfull are priuiledged, with freedome of conscience, to vse or forbeare any of the creatures of God created for our vse,
By this liberty Therefore the faithful Are privileged, with freedom of conscience, to use or forbear any of the creatures of God created for our use,
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For, lawgiuers may not assume vnto them a libertie to commaund what they list, but onely such things as they know, not to be repugnant to the law of God.
For, lawgivers may not assume unto them a liberty to command what they list, but only such things as they know, not to be repugnant to the law of God.
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For by wicked lawes, they make themselues like Ieroboam, who caused all Israel to sinne. Moreouer, they must be carefull, not onely to command that which is lawfull;
For by wicked laws, they make themselves like Jeroboam, who caused all Israel to sin. Moreover, they must be careful, not only to command that which is lawful;
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and in lawes Ecclesiasticall, such things as tend to decencie, to order, and edification. Otherwise, though the subiect may lawfully obey, in such cases;
and in laws Ecclesiastical, such things as tend to decency, to order, and edification. Otherwise, though the Subject may lawfully obey, in such cases;
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Againe, in respect of the manner, superiours must keepe them within their bounds, and not take vpon them the authoritie of our one only Lawgiuer, who hath power to saue, and to destroy;
Again, in respect of the manner, superiors must keep them within their bounds, and not take upon them the Authority of our one only Lawgiver, who hath power to save, and to destroy;
who, vsurping the authority of God, and challenging to himselfe a boundlesse power, sitteth in the consciences of men, as God. Likewise to the subiect;
who, usurping the Authority of God, and challenging to himself a boundless power, Sitteth in the Consciences of men, as God. Likewise to the Subject;
then much lesse the vse or forbearance of those ceremonies, which are in cōtrouersie among vs. Doth not the Apostle plainly tell vs, that these outward things doe not commend vs vnto God,
then much less the use or forbearance of those ceremonies, which Are in controversy among us Does not the Apostle plainly tell us, that these outward things do not commend us unto God,
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or worse before God? But when they be vsed or forborne with disobedience to lawfull authoritie, without due regard of auoiding scandall, with vncharitable censuring and iudging one of another, with alienation of the affection of one brother from another; doubtlesse there is fault committed.
or Worse before God? But when they be used or forborn with disobedience to lawful Authority, without due regard of avoiding scandal, with uncharitable censuring and judging one of Another, with alienation of the affection of one brother from Another; doubtless there is fault committed.
Canst thou not vse thy libertie in some particular, without Gods dishonor, or neglect of his seruice? Remember, that whether you eate or drinke, or whatsoeuer you doe, you must do all to the glorie of God.
Canst thou not use thy liberty in Some particular, without God's dishonour, or neglect of his service? remember, that whither you eat or drink, or whatsoever you do, you must do all to the glory of God.
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Cannot thy libertie be vsed, without contempt of the Magistrates lawfull authority? Remember, that God hath commanded thee to obey thy superiours in all lawfull things, as all things (not forbidden by God) are lawfull;
Cannot thy liberty be used, without contempt of the Magistrates lawful Authority? remember, that God hath commanded thee to obey thy superiors in all lawful things, as all things (not forbidden by God) Are lawful;
that all authoritie is from God, and that, hee which resisteth lawfull authoritie, resisteth God; that they which resist, shall receiue to themselues iudgement;
that all Authority is from God, and that, he which Resisteth lawful Authority, Resisteth God; that they which resist, shall receive to themselves judgement;
But on the other side, thou refusing the vse of indifferent things, whereunto thy Christian libertie extendeth, being enioyned by lawfull authoritie, with such cōditions as these are enioyned;
But on the other side, thou refusing the use of indifferent things, whereunto thy Christian liberty extendeth, being enjoined by lawful Authority, with such conditions as these Are enjoined;
for which thou perhaps thinkest thou hast good ground, are animated, or, as the Apostle speaketh, edified, without ground, to contemne the authoritie of the Magistrate, and of the Church;
for which thou perhaps Thinkest thou hast good ground, Are animated, or, as the Apostle speaks, edified, without ground, to contemn the Authority of the Magistrate, and of the Church;
& from that contempt do many of them proceed to mislike of the State; and from mislike, either to separation, or to some degree of disloyall discontentment.
& from that contempt do many of them proceed to mislike of the State; and from mislike, either to separation, or to Some degree of disloyal discontentment.
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and professing, (as they pretend) the cause of sinceritie, vpon no iust cause to abandon their ministerie, to oppose themselues against authority, to maintaine a faction in the Church,
and professing, (as they pretend) the cause of sincerity, upon no just cause to abandon their Ministry, to oppose themselves against Authority, to maintain a faction in the Church,
Now heere seemeth to be NONLATINALPHABET, a scandall falling two waies; indeed a single supposed offence, opposed to a double scandall, ioyned with disobedience.
Now Here seems to be, a scandal falling two ways; indeed a single supposed offence, opposed to a double scandal, joined with disobedience.
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If no more could be said, who would doubt on which side rather to encline? But to these Iadde other respects, that ought to be regarded more thē a supposed scandall.
If no more could be said, who would doubt on which side rather to incline? But to these Iadde other respects, that ought to be regarded more them a supposed scandal.
and meerely left vnto our owne choice, either to vse these ceremonies, or to forbeare them, (as it was in the Apostles question of eating flesh) whether (I say) wee ought to abstaine,
and merely left unto our own choice, either to use these ceremonies, or to forbear them, (as it was in the Apostles question of eating Flesh) whither (I say) we ought to abstain,
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but imposed by lawfull authoritie, and that with such conditions, as that the obseruation of these things being indifferent in themselues, becommeth respectiuely necessarie.
but imposed by lawful Authority, and that with such conditions, as that the observation of these things being indifferent in themselves, becomes respectively necessary.
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Maiest thou not preach the Word (to omit other parts of the ministeriall function, the necessitie whereof should preuaile with vs more then a supposed scandall,
Mayest thou not preach the Word (to omit other parts of the ministerial function, the necessity whereof should prevail with us more then a supposed scandal,
for it shall soffice to insist in this one particular) mayest thou not, I say, preach the Gospell of Christ, being a dutie whereof necessitie is imposed vpon thee, and Woe bee vnto thee if thou preach not the Gospell;
for it shall soffice to insist in this one particular) Mayest thou not, I say, preach the Gospel of christ, being a duty whereof necessity is imposed upon thee, and Woe be unto thee if thou preach not the Gospel;
vnlesse thou yeeld to the vse of such things, as are neither in themselues vnlawfull (I meane the Surplice and the Crosse, whereof the one in the iudgement of the Church serueth for decencie,
unless thou yield to the use of such things, as Are neither in themselves unlawful (I mean the Surplice and the Cross, whereof the one in the judgement of the Church serveth for decency,
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and the other rightly vnderstood tendeth to edification), neither as they are vsed in our Church, being neither imposed nor obserued with superstition,
and the other rightly understood tendeth to edification), neither as they Are used in our Church, being neither imposed nor observed with Superstition,
or efficacie, which they ascribe especially to the Crosse? Thou oughtest to preferre the glorie of God in the saluation of his people by thy ministerie,
or efficacy, which they ascribe especially to the Cross? Thou Ought to prefer the glory of God in the salvation of his people by thy Ministry,
Answ. That is, when they be imposed either with opinion of necessitie in themselues, of religion to be placed in them, of perfection or merit to be attained by them, (all which conceits our Church detesteth,
Answer That is, when they be imposed either with opinion of necessity in themselves, of Religion to be placed in them, of perfection or merit to be attained by them, (all which conceits our Church detesteth,
It is also the dutie of the Minister, to endeuour to preuent the scandall, by informing his hearers, that those things which God hath neither commanded nor forbidden, are things indifferent;
It is also the duty of the Minister, to endeavour to prevent the scandal, by informing his hearers, that those things which God hath neither commanded nor forbidden, Are things indifferent;
And it is Gods truth, that Christian libertie priuiledgeth both Christian Lawgiuers (with such cautions as before haue bin mentioned) to ordaine such lawes cōcerning outward things, as they shall iudge expedient:
And it is God's truth, that Christian liberty privilegeth both Christian Lawgivers (with such cautions as before have been mentioned) to ordain such laws Concerning outward things, as they shall judge expedient:
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which I beseech God to effect for his Christs sake. These things thus premised concerning the nature and qualitie of this peculiar libertie of Christians;
which I beseech God to Effect for his Christ sake. These things thus premised Concerning the nature and quality of this peculiar liberty of Christians;
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that Christian libertie is wholly spirituall, being a libertie of the conscience and inner man, which may stand with the outward seruitude of bondslaues, much more with the subiection and obedience of free subiects.
that Christian liberty is wholly spiritual, being a liberty of the conscience and inner man, which may stand with the outward servitude of bondslaves, much more with the subjection and Obedience of free Subjects.
By which argumentation wee may conceiue, that the distinction of necessitie vsed in schooles, viz. that there is necessitas consequentis, which is simple or absolute,
By which argumentation we may conceive, that the distinction of necessity used in Schools, viz. that there is Necessity consequentis, which is simple or absolute,
& necessitas consequentiae, which is not simple, but vpon condition of other things presupposed, may not vnfitly be applied to the necessitie of duetie imposed by the lawes, either of God, or man.
& Necessity consequentiae, which is not simple, but upon condition of other things presupposed, may not unfitly be applied to the necessity of duty imposed by the laws, either of God, or man.
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For Gods commandement imposeth the necessitie as it were of the consequent, (without presupposing other things) requiring simple and absolute obedience.
For God's Commandment Imposes the necessity as it were of the consequent, (without presupposing other things) requiring simple and absolute Obedience.
in a simple sentence without interposing any condition, or presupposing any antecedent whereupon it is to be inferred, I may say, either particularly this commaundement of God is necessarily,
in a simple sentence without interposing any condition, or presupposing any antecedent whereupon it is to be inferred, I may say, either particularly this Commandment of God is necessarily,
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But concerning mens commaundements, if I shall say in the generall, All the commaundements of men are necessarily to be obserued, the speech will be false and absurd:
But Concerning men's Commandments, if I shall say in the general, All the Commandments of men Are necessarily to be observed, the speech will be false and absurd:
this speech cannot bee necessarie simply, or by the necessitie of the consequent, or (to speake more plainely for the explicating of that phrase) by the necessitie of a simple sentence, wherein the consequent (or predicat) is both simply and necessarily affirmed of the antecedent or subiect;
this speech cannot be necessary simply, or by the necessity of the consequent, or (to speak more plainly for the explicating of that phrase) by the necessity of a simple sentence, wherein the consequent (or predicat) is both simply and necessarily affirmed of the antecedent or Subject;
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vpon these premises you may prooue that speech to be true by necessitie of consequence, viz. that this particular commaundement of the Magistrate is necessarily to be obserued, &c.
upon these premises you may prove that speech to be true by necessity of consequence, viz. that this particular Commandment of the Magistrate is necessarily to be observed, etc.
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Ass. Obedience to all lawfull commaundements of Magistrates is commaunded of God. Concl. Therefore obedience to all lawfull commaundements of Magistrates, is necessarily to be performed.
Ass obedience to all lawful Commandments of Magistrates is commanded of God. Conclusio Therefore Obedience to all lawful Commandments of Magistrates, is necessarily to be performed.
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And lastly that this speech, (All lawfull commaundements of Magistrates are necessarily to be obeyed) is true, not by the necessitie of the consequent,
And lastly that this speech, (All lawful Commandments of Magistrates Are necessarily to be obeyed) is true, not by the necessity of the consequent,
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First, because our freedome from the lawes iudiciall and ceremoniall, which in the Scriptures is extolled for so great a benefit, would be a burthen rather then a benefit,
First, Because our freedom from the laws judicial and ceremonial, which in the Scriptures is extolled for so great a benefit, would be a burden rather then a benefit,
Againe, if they did binde the conscience, there would be no difference betweene Gods lawes and mans lawes (in respect of outward actions) and the one sort would require simple obedience as well as the other,
Again, if they did bind the conscience, there would be no difference between God's laws and men laws (in respect of outward actions) and the one sort would require simple Obedience as well as the other,
for either they commaund such things as God forbiddeth, and forbid such things as he commaundeth, (which kinde of commaundements are so farre from binding our consciences,
for either they command such things as God forbiddeth, and forbid such things as he commandeth, (which kind of Commandments Are so Far from binding our Consciences,
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and forbid such things as he forbiddeth, that by their authoritie the lawes of God may the better be obserued, (to which kinde of commaundements wee are simply bound,
and forbid such things as he forbiddeth, that by their Authority the laws of God may the better be observed, (to which kind of Commandments we Are simply bound,
because as in obeying them we obey God, so in breaking them we transgresse the lawe of God:) or lastly, they commaund such things as God hath not forbidden,
Because as in obeying them we obey God, so in breaking them we transgress the law of God:) or lastly, they command such things as God hath not forbidden,
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but vsing them with free conscience, as being indifferent, and therefore such, as wherunto our Christian libertie extendeth,) and yet as seruants of God, thinking our selues so farre bound to obserue them, as in necessarie for auoiding of Scandall and contempt, which God by his law hath forbidden. Contempt:
but using them with free conscience, as being indifferent, and Therefore such, as whereunto our Christian liberty extendeth,) and yet as Servants of God, thinking our selves so Far bound to observe them, as in necessary for avoiding of Scandal and contempt, which God by his law hath forbidden. Contempt:
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for it is necessarie, saith the Apostle, that wee should submit our selues to lawfull authoritie, not only for feare of punishment, but for conscience sake.
for it is necessary, Says the Apostle, that we should submit our selves to lawful Authority, not only for Fear of punishment, but for conscience sake.
For if this were a sufficient reason to excuse our disobedience, we should not need to obey almost any commandement of this kind, there being scarce any commaundement concerning things indifferent, wherewith we may not imagine some weake and scrupulous conscience will bee offended.
For if this were a sufficient reason to excuse our disobedience, we should not need to obey almost any Commandment of this kind, there being scarce any Commandment Concerning things indifferent, wherewith we may not imagine Some weak and scrupulous conscience will be offended.
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for here is as, Augustine saith, inchoata, non perfect a libertas, we ought to aspire towards this perfection) but also a fruition of happines and all the priuiledges of the citizens of heauen.
for Here is as, Augustine Says, Inchoate, non perfect a Libertas, we ought to aspire towards this perfection) but also a fruition of happiness and all the privileges of the Citizens of heaven.
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when we may freely and with comfort resigne our soules into the hands of God, that hee may commit the same to the blessed Angels to be transported into heauen, where wee are vnto the end of the world, comfortablie to expect our full redemption.
when we may freely and with Comfort resign our Souls into the hands of God, that he may commit the same to the blessed Angels to be transported into heaven, where we Are unto the end of the world, comfortably to expect our full redemption.
Or it is of the bodie also at the day of iudgement (and is therefore called the redemption, of our bodie) when it rising vnto glorie, shall be freed from the seruitude of corruption, this mortall putting on immortalitie,
Or it is of the body also At the day of judgement (and is Therefore called the redemption, of our body) when it rising unto glory, shall be freed from the servitude of corruption, this Mortal putting on immortality,
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that death being swallowed vp in victorie, wee may enioy, both in our bodies and soules, the glorious libertie of Gods children in the kingdome of heauen.
that death being swallowed up in victory, we may enjoy, both in our bodies and Souls, the glorious liberty of God's children in the Kingdom of heaven.
If not, (as he which committeth sinne, is the seruant of sinne) we must labour to acknowledge and feele that miserable seruitude, wherein we are, vnder sinne and Satan (for he that is not free,
If not, (as he which Committeth sin, is the servant of sin) we must labour to acknowledge and feel that miserable servitude, wherein we Are, under sin and Satan (for he that is not free,
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and yet feeleth not his bondage, is drowned in sinne, euen as he that is ouer head and eares in the water, feeleth no weight thereof) that in the sense of our miserie, wee may not only truely and earnestly desire;
and yet feeleth not his bondage, is drowned in sin, even as he that is over head and ears in the water, feeleth no weight thereof) that in the sense of our misery, we may not only truly and earnestly desire;
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as being the meanes, which God hath ordained to call you to libertie. 2. To aske, seeke, knocke by earnest and heartie prayer vnto God the author of this libertie, that hee would giue you the spirit of libertie. 3. To turne vnto God vnfainedly, laying hold vpon Christ by faith, and repenting of your sins.
as being the means, which God hath ordained to call you to liberty. 2. To ask, seek, knock by earnest and hearty prayer unto God the author of this liberty, that he would give you the Spirit of liberty. 3. To turn unto God unfeignedly, laying hold upon christ by faith, and repenting of your Sins.
Eris liber, saith Augustine , si fueris seruus, liber peccati, seruus iustitiae: You shal be free from sin, if you will become the seruants of righteousnes.
Eris liber, Says Augustine, si fueris seruus, liber peccati, seruus iustitiae: You shall be free from since, if you will become the Servants of righteousness.
If God hath alreadie called vs vnto this libertie, our dutie is twofold, both which the Apostle mentioneth, Galath. 5. the one, that we stand fast in this liberty, wherewith Christ Iesus hath made vs free,
If God hath already called us unto this liberty, our duty is twofold, both which the Apostle mentioneth, Galatians. 5. the one, that we stand fast in this liberty, wherewith christ Iesus hath made us free,
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And the rather we must be carefull to stand fast in this libertie, because it is mightily assaulted by all the enemies of our saluation, the flesh, the world, the diuell.
And the rather we must be careful to stand fast in this liberty, Because it is mightily assaulted by all the enemies of our salvation, the Flesh, the world, the Devil.
and not suffer our selues to bee allured, or intoxicated, either with the golden cup of the Babylonian strumpet, the church of Rome, which doth not only bereaue men of Christian libertie,
and not suffer our selves to be allured, or intoxicated, either with the golden cup of the Babylonian strumpet, the Church of Room, which does not only bereave men of Christian liberty,
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or with the Cyrcean cup of the Libertines, which transformeth Christianisme into Epicurisme, and the libertie of the spirit into the libertie of the flesh.
or with the Cyrcean cup of the Libertines, which Transformeth Christianity into Epicurism, and the liberty of the Spirit into the liberty of the Flesh.
Of iustification, as not to subiect our selues to the lawes exaction of inherent and perfect righteousnes to iustification, (for they which are of the workes of the law, are vnder the curse) but without regard of our owne righteousnesse, to relie wholly for our iustification on the mercies of God,
Of justification, as not to Subject our selves to the laws exaction of inherent and perfect righteousness to justification, (for they which Are of the works of the law, Are under the curse) but without regard of our own righteousness, to rely wholly for our justification on the Mercies of God,
We are not free, saith Luther , by faith in Christ from workes, but from the opinion of workes, that is, from the foolish presumption of iustification sought by workes.
We Are not free, Says Luther, by faith in christ from works, but from the opinion of works, that is, from the foolish presumption of justification sought by works.
The dutie which wee owe to God, is pietie; to our neighbour in generall, charitie; and in particular to our superiour, obedience and loyaltie; to our selues, sobrietie.
The duty which we owe to God, is piety; to our neighbour in general, charity; and in particular to our superior, Obedience and loyalty; to our selves, sobriety.
as when we make more indifferent things, then God in his word hath made, as drunkennesse, fornication, vsurie, &c. or when we do not vse them in faith and sound perswasion out of the word of God, which is the charter of our libertie, that we may lawfully and with a good conscience vse them (for though nothing in it selfe bee vncleane,
as when we make more indifferent things, then God in his word hath made, as Drunkenness, fornication, Usury, etc. or when we do not use them in faith and found persuasion out of the word of God, which is the charter of our liberty, that we may lawfully and with a good conscience use them (for though nothing in it self be unclean,
or to the hinderance of his worship and seruice, as in the immoderate and vnseasonable vse of recreations, &c. whereby men shew themselues to be louers of pleasures more then of God.
or to the hindrance of his worship and service, as in the immoderate and unseasonable use of recreations, etc. whereby men show themselves to be lovers of pleasures more then of God.
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Likewise our vse of the creatures, and of things indifferent, is against charitie, when wee vse them without due regard of auoiding scandall and offence.
Likewise our use of the creatures, and of things indifferent, is against charity, when we use them without due regard of avoiding scandal and offence.
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And lastly, against sobrietie, when vnder pretence of Christian libertie, the creatures of God, and other things indifferent, are vsed, either as instruments to serue, or as ensignes to display, our pride or intemperate lusts,
And lastly, against sobriety, when under pretence of Christian liberty, the creatures of God, and other things indifferent, Are used, either as Instruments to serve, or as ensigns to display, our pride or intemperate Lustiest,
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But let vs come to the right vse of our Christian libertie; which is twofold, either the sanctification of our liues, or the pacification of our consciences. As touching the former:
But let us come to the right use of our Christian liberty; which is twofold, either the sanctification of our lives, or the pacification of our Consciences. As touching the former:
For whereas there be foure things which trouble perplexed consciences, this doctrine is a soueraigne remedie to cleare and to appease the conscience, in respect of them all.
For whereas there be foure things which trouble perplexed Consciences, this Doctrine is a sovereign remedy to clear and to appease the conscience, in respect of them all.
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when thou doest consider the seueritie of Gods justice, who will not suffer sinne to go vnpunished, the rigour of the law, denouncing the curse of God against euery euen the least transgression, the testimonie of thine owne conscience, which is in stead of a thousand witnesses, accusing and condemning thee of innumerable transgressions;
when thou dost Consider the severity of God's Justice, who will not suffer sin to go unpunished, the rigour of the law, denouncing the curse of God against every even the least Transgression, the testimony of thine own conscience, which is in stead of a thousand Witnesses, accusing and condemning thee of innumerable transgressions;
and confusion of mind? But blessed be God, who hath granted vs this libertie of grace, that in the question of iustification, wherby in this life we are freed from of damnation,
and confusion of mind? But blessed be God, who hath granted us this liberty of grace, that in the question of justification, whereby in this life we Are freed from of damnation,
that the faithfull man hath libertie to appeale from the tribunall of iustice, to the throne of grace, from the sentence of the law, to the promise of the Gospell,
that the faithful man hath liberty to appeal from the tribunal of Justice, to the throne of grace, from the sentence of the law, to the promise of the Gospel,
and renouncing his owne righteousnes, yea esteeming it as dung in the question of iustification, to rest alone in the mercies of God, and merits of Christ.
and renouncing his own righteousness, yea esteeming it as dung in the question of justification, to rest alone in the Mercies of God, and merits of christ.
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notwithstanding sanctification is the cognizance of them that are saued, and good workes are the euidence, according vnto which God will pronounce the sentence of saluation.
notwithstanding sanctification is the cognizance of them that Are saved, and good works Are the evidence, according unto which God will pronounce the sentence of salvation.
with what hart can he performe it? The doctrine therefore of Christian libertie assureth our consciences, that we are freed from the lawes exaction of perfect obedience, to the acceptation of our actions:
with what heart can he perform it? The Doctrine Therefore of Christian liberty assureth our Consciences, that we Are freed from the laws exaction of perfect Obedience, to the acceptation of our actions:
And therefore a Christian may, in respect of this libertie, with comfort and cheerefulnes performe obedience, according to the measure of grace receiued, being assured that our defectiue and stained obedience, will be accepted of God through the mediation and intercession of Iesus Christ.
And Therefore a Christian may, in respect of this liberty, with Comfort and cheerfulness perform Obedience, according to the measure of grace received, being assured that our defective and stained Obedience, will be accepted of God through the mediation and Intercession of Iesus christ.
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or how, and in what case his bodie shall rise againe? But this doctrine doth assure vs, that Christ hath purchased, not only a libertie of grace in this life,
or how, and in what case his body shall rise again? But this Doctrine does assure us, that christ hath purchased, not only a liberty of grace in this life,
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So that we haue libertie or boldnes, to enter into the holy places by the blood of Iesus, by the new and liuing way, which he hath prepared for vs through the vaile, that is to say, his flesh;
So that we have liberty or boldness, to enter into the holy places by the blood of Iesus, by the new and living Way, which he hath prepared for us through the veil, that is to say, his Flesh;
this mortall hauing put on immortalitie, and this corruptible incorruption, that it being againe reunited to the soule, wee may for euer and euer, enioy both in bodie and soule, the glorious libertie of the citizens of heauen.
this Mortal having put on immortality, and this corruptible incorruption, that it being again Reunited to the soul, we may for ever and ever, enjoy both in body and soul, the glorious liberty of the Citizens of heaven.
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Adae peccatū no bis communicatur per generationem eo modo, quo communicari potest id quod transit, nimirum per imputationem. Omnibus enim imputatur, qui ex Adamo nascuntur, quoniam omnes in lumbis Adami existentes, in eo et per eum peccauimus, cum ipse peccauit. Bellarm. tit. 3. de amiss. grat. & stat. pec. lib. 5. cap. 17.
Adam peccatū no bis communicatur per generationem eo modo, quo Communication potest id quod transit, Nimirum per imputationem. Omnibus enim imputatur, qui ex Adam nascuntur, quoniam omnes in Lumbis Adam existentes, in eo et per Eum peccauimus, cum ipse peccauit. Bellarmine tit. 3. the amiss. great. & stat. pec. lib. 5. cap. 17.
§. 22. Decision of a doubtfull question, what is to be done, whē we seeme to be in a strait betweene disobedience to the Magistrate, and offence to the weake.
§. 22. Decision of a doubtful question, what is to be done, when we seem to be in a strait between disobedience to the Magistrate, and offence to the weak.
So the cause of standing at the Passeouer ceassing, the gesture it selfe was altered by the Church, and that alteration confirmed by the practise of Christ, (who not withstāding perfectly fuifilled the Law.) Luke 22. 14.
So the cause of standing At the Passover ceasing, the gesture it self was altered by the Church, and that alteration confirmed by the practice of christ, (who not withstanding perfectly fuifilled the Law.) Luke 22. 14.
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