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A40368 King Jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, Isai. 55.4. Heb. 7.17. Jam. 4. 12. Or, The loyall spouse of Christ hath no head, nor husband, but royall King Jesvs. Written by Francis Cornwell, a minister of Jesus Christ, out of the learned workes of Mr. John Fox in his book of Martyrs, excepting onely some explanations of his owne, for the benefit of the reader. Cornwell, Francis.; Foxe, John, 1516-1587. Actes and monuments. 1645 (1645) Wing F2041; ESTC R208105 18,659 46

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KING JESVS Is the Beleevers Prince Priest and Law-giver in things appertaining to the Conscience Isai. 55. 4. Heb. 7. 17. Iam. 4. 12. OR The loyall SPOUSE of Christ hath no Head nor Husband but Royall KING IESVS Written by Francis Cornwell a Minister of Jesus Christ out of the learned workes of Mr. Iohn Fox in his book of Martyrs excepting onely some explanations of his owne for the benefit of the Reader Rom. 7. 4. Wherefore my brethren yee are become dead to the Law by the body of Christ that yee should be married to another even to him who is raised from the dead that wee should bring forth fruit unto God Mat. 22. 21. Give unto Cesar the things that are Cesars and unto God the things that are Gods London Printed by I. Dawson 1645. To the curteous Reader BEloved my soule having tasted how gracious the Lord was to me in making known the riches of his free mercy in acquitting mee from sin through faith in the bloud of my Christ when I lay in dolefull desertion in the time of my imprisonment for opposing that devised forme of Worship which the Prelates had corrupted with their Popish innovations by putting in and leaving out what they pleased contrary to the Statute made in the third yeare of Edward the sixth of happy memory the first comfort that I received for the assurance of the pardon of my sinne and justification in the sight of God was from reading this excellent Treatise of Mr. Fox in his Difference betwixt the Law and the Gospel Which I could not conceale but for thy good curteous Reader I was bound in conscience to put it forth for the benefit of others and to shew that I hold nothing for doctrine but that which hath been publikely printed by Authority seven severall times excepting onely some explanations of the Author that hee hath put forth on purpose for to free himselfe from the publike scandall of the Antinomian heresie by which many Orthodoxe Teachers now lie vailed Thine in the service of King Iesus Francis Cornwell Difference between the LAW and the GOSPEL Taken out of the First Part of the book of Martyrs written by Mr. Fox Title between The true Church of Rome that then was and the Church of Rome that now is Pag. 24. AS there is nothing more necessary and comfortable for troubled consciences than to be well instructed in the difference betwixt the Law and the Gospel So is the Church of Rome much to blame in this behalfe because it confoundeth together those two being in nature so divers and contrary one from another As threatnings and promises things temporall with things eternall sorrowfull things with glad tidings death with life bondage with freedome c. Teaching the people that whatsoever the Law saith the Gospel confirmeth and whatsoever the Gospel saith the same is agreeable to the Law and so make they no difference betweene Moses and Christ save only that Moses say they was the giver of the old Law Christ is the giver of the new and a more perfect Law And thus imagine they the Gospel to be nothing else but a new Law given by Christ binding to the Promises thereof the condition of our doings and deservings no otherwise then unto the old Law and so divide they the whole Law after this distinction into three parts to wit the Law of Nature the Law of Moses and the Law of Christ And as for the Gospel say they it is revealed for no other cause but to shew to the world more perfect precepts and counsels than were in the old Law to the fulfilling whereof they attribute Justification and so leave the poore conscience of men in perpetuall doubt and induce other manifold errours bringing the people into a false opinion of Christ as though hee were not a remedy against the Law but came as another Moses to give a new Law unto the world Furthermore as they make no difference between the nature of the Law and the nature of the Gospel confounding Moses and Christ together so neither doe they distinguish or discerne the time of the Law and the time of the Gospel asunder For whereas Saint Paul bringeth in the Law to be a Schoolmaster and limiteth him his time unto Christ Gal. 3. 24 25. and saith that Christ is the end of the Law Rom. 10. 4. that is where the Law ceaseth there Christ beginneth and where Christ beginneth there the Law endeth They contrariwise make the Law to have no end nor ceasing but give to it immortall life and a Kingdome equall with Christ so that Christ and the Law together doe raigne over the soule and conscience of man Which is untrue For either Christ must give place and the Law stand or the Law the condemnation and malediction of the Law I mean must end and Christ raign for both these Christ and the Law Grace and Malediction cannot raigne and governe together But Christ the Sonne of God which once died can die no more but must raign for ever Wherefore the Law with his strength sting and curse must needs cease and have an end And this is it that St. Paul speaking of the triumph of Christ saith that hee ascending up led away captivity captive Ephes. 4.8 and hath set man at liberty not at liberty to live as flesh lusteth neither hath freed him from the use and exercise of the Law but from the dominion and power of the Law so that now there is no condemnation to them that be in Christ Iesus which walke not after the flesh Rom. 8.1 And in another place St. Paul saith speaking of the same power and dominion of the Law that Christ hath taken the obligation written against us in decrees and hath nailed it upon the crosse triumphing openly over all c. Col. 2.14 15. So that as the Kingdome of Christ first began upon the crosse even so upon the same crosse and at the same time the Kingdome of the Law expired and the malediction of the Law was so crucified upon the crosse that it shall never rise againe to have any power against them that be in Christ Jesus For like as if a woman be discharged from her first husband being dead and hath married another man the first husband hath no more power over her even so wee now being espoused to Christ our second husband are discharged utterly from our first husband the Law and as St. Paul in another place saith are no more under the Law that is under the dominion and malediction of the Law but under grace that is under perpetuall remission of sins committed not onely before our baptisme but as well also after baptisme and during all our life long For therein properly consisteth the grace of God in not imputing sin unto us so often as the repenting sinner riseth up by faith flyeth unto Christ and apprehendeth Gods mercy and remission promised in him according to the testimony both of the Psalmist Blessed is the
and washed their stripes and was baptized hee and all his straight-way And when hee had brought them into his house he set me at before them and rejoyced beleeving in God with all his house Act. 16. 30,31,32 33,34 these Justiciaries doe adde thereunto divers and sundry other conditions besides and such as the word of God precisely excludeth as hope charity works of mercy to the poore needy brethren the sacrifice of the Masse the worke of the Priest ex opere operato auricular confession satisfactions meritorious deeds or any other qualities or qualifications or acts of humiliations which are laid down as causes to be annexed unto the bloud of Christ in point of Justification These things all true beleevers now esteeme them with St. Paul filth and dung that they may gain Christ and be found in him not having their own righteousnesse which is of the law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3. 8,9 And thus much concerning the doctrine of Faith and Justification whereby it may appear to what horrible blindnesse and blasphemy the Church of Rome is now fallen where this kind of doctrine is not onely suffered but also publikely professed with speaking against faith thus blaspemously dare say Fides illa qua quis firmiter credit certo statuit propter Christum sibi remissa esse peccata seseque possefsurum vitam aeternam non fides est sed temeritas non Spiritus sancti persuasio sed humanae audaciae praesumptio That is That faith whereby a man firmly beleeveth and certainly assureth himselfe that for Christs sake his sins be forgiven him and that he shall possesse eternall life is not faith but rashnesse not the perswasion of the holy Spirit but presumption of mans boldnesse Ex Lindano in epitome doctrinae Evangelicae This Relation as farre as it is Mr. Foxes is truly word for word set down unlesse some doubtfull phrase were explained by the Writer for the benefit of the curteous Reader and hath excepting the explanations been seven times publikely Printed by Publike Authority Mr. Foxes Touchstone to know Truth from Error by certaine Principles and generall Verities grounded upon the truth of Gods word The first Principle AS sin and death came originally by the disobedience of one to all men of his generation by nature so righteousnesse and life cometh originally by the obedience of one to all men regenerated of him by faith and baptisme Rom. 5. chap. Ioh. 3.5 II. The Promise of God was freely given to our first Parents without their deserving that The seed of the woman should breake the serpents head Gen. 3.15 III. The Promise was given freely to Abraham before hee deserved any thing that In his seed all Nations should be blessed Gen. 12.3 compared with Gal. 3.8 IV. To the word of God neither must wee adde nor take from it Deut. 4.2 V. Hee that doth the works of the Law shall live therein Levit. 18. Gal. 3.12 VI Accursed is hee which abideth not in every thing that is written in the book of the Law Deut. 27. Gal. 3.10 VII God onely is to be worshipped Deut. 6. Luke 4. VIII All our righteousnesse is like the defiled or polluted rags Esay 64. 6. IX In all my holy hill they shall not kill nor slay saith the Lord Esay 11.9 X. God loveth mercy and obedience more than sacrifice Hos. 6.6 1 Sam. 15.22 XI The Law worketh anger condemneth and openeth sin Rom. 3.20 XII The end of the Law is Christ for righteousnesse to every one that beleeveth Rom. 10. 4. XIII Whosoever beleeveth and is baptized shall be saved Mar. 16.16 XIV A man is justified by faith without workes freely by grace not of our selves Gal. 2.16 Ephes. 2.8 XV There is no remission of sins without bloud Heb. 9.22 XVI Whatsoever is not of faith is sinne Rom. 14.23 Without faith it is impossible to please God Heb. 11.6 XVII One Mediatour between God and man Christ Jesus 1 Tim. 2. 5. And hee is the propitiation for our sinnes 1 Ioh. 2.2 XVIII Whosoever seeketh in the Law to be justified is fallen from grace Gal. 5.4 XIX In Christ be all the promises of God Est Amen 2 Cor. 1.20 XX Let every soule be subject to superiour Powers Rom. 13. 1. Giving to Cesar that which is Cesars and to God that which is Gods Mat. 22.21 These Principles and infallible rules of the Scripture as no man can deny so if they be granted the doctrine then of the Popes Church must needs be found not to be Catholike but rather full of Errors and Heresies Fox in the book of Martyrs Tom. 1 pag. 22 these are recorded and have been seven times publikely imprinted Soli Deo Gratia FINIS Rom. 7. 4. Object Answ. Object Answ. Object Answ. Rom. 7.25 Rom. 7. 7. Object Answ. Object Answ. Object Answ. Mat. 5. Luk. 6. Rom. 5.1 Gal. 2.20 Object Answ.