AS many Scriptures thorough the body of the Bible, doe moste plainly lay forth, the worke, I should say wonder, of our redemption & reconciliation with God the father:
AS many Scriptures through the body of the bible, do most plainly lay forth, the work, I should say wonder, of our redemption & reconciliation with God the father:
and by vs praieth and beseecheth that you would be reconciled vnto him. If you desire his friendship, but yet feare his presence because of your sinnes;
and by us Prayeth and Beseecheth that you would be reconciled unto him. If you desire his friendship, but yet Fear his presence Because of your Sins;
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consider, that he was therefore made sinne for you, that you should be made, (you cannot make your selues) not the righteousnes of man which is inherent in you,
Consider, that he was Therefore made sin for you, that you should be made, (you cannot make your selves) not the righteousness of man which is inherent in you,
since now to his endlesse comfort he feeleth, that Christ hath borne the punishment of his sinne, that hee might enioy the fruite of Christes righteousnes, which is all grace in this world and hereafter euerlasting life.
since now to his endless Comfort he feeleth, that christ hath born the punishment of his sin, that he might enjoy the fruit of Christ's righteousness, which is all grace in this world and hereafter everlasting life.
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but with great griefe demaundeth of his people Israell why they would die, nay after his seruants he sendeth his sonne, who weepeth & would haue gathered them as the henne gathereth her chickens,
but with great grief demandeth of his people Israel why they would die, nay After his Servants he sends his son, who weeps & would have gathered them as the hen gathereth her chickens,
and to other successors the pastors and teachers in the Church, not to commaund but to pray, not in there owne name but in his, that yet at the length they would be reconciled vnto him.
and to other Successors the Pastors and Teachers in the Church, not to command but to pray, not in there own name but in his, that yet At the length they would be reconciled unto him.
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Behold O carelesse fleshe the wonder of the world, that the almighty who by the breath of his nostrels, could destroy al flesh, and can raise out of stones sonnes vnto Abraham, & make of Moses a mighty nation, should so far stoope as it were vnto man,
Behold Oh careless Flesh the wonder of the world, that the almighty who by the breath of his nostrils, could destroy all Flesh, and can raise out of stones Sons unto Abraham, & make of Moses a mighty Nation, should so Far stoop as it were unto man,
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yet he which beareth thy rebukes, and whose wrath if thou weart armed, with the powers of heauen and earth thou couldest not susteyne, is not onely ready to forgiue,
yet he which bears thy rebukes, and whose wrath if thou weart armed, with the Powers of heaven and earth thou Couldst not sustain, is not only ready to forgive,
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Yet when thou art dumbe, nay scornest his helpe that is thine owne health, he for thy good not for his, entreateth, beseecheth, that thou wouldest be reconciled vnto him.
Yet when thou art dumb, nay Scornest his help that is thine own health, he for thy good not for his, entreateth, Beseecheth, that thou Wouldst be reconciled unto him.
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I would that we could so deale with our brethren, as thou O Lord hast dealt with vs. But alas our fleshly mindes and malice feeding stomackes, are so sharpened to reuenge,
I would that we could so deal with our brothers, as thou Oh Lord hast dealt with us But alas our fleshly minds and malice feeding stomachs, Are so sharpened to revenge,
or once desirest to haue his mercy, he is not onely cōtent to speake, but as one that hath written thy iniuries in the dust, desireth thee to be recōciled vnto him.
or once Desirest to have his mercy, he is not only content to speak, but as one that hath written thy injuries in the dust, Desires thee to be reconciled unto him.
neither did his bloud call for vengeance from the earth, but seeking to do good to them, of whom he had receyued euill, O Lord lay not this sin to there charge.
neither did his blood call for vengeance from the earth, but seeking to do good to them, of whom he had received evil, O Lord lay not this since to there charge.
For if Haman see that Mardoche shall not arise and make obeysaunce vnto him, so mightily rageth malice in his hart, that he will not onely prepare a gibbet to hange him:
For if Haman see that Mardoche shall not arise and make obeisance unto him, so mightily rages malice in his heart, that he will not only prepare a gibbet to hang him:
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but euen this taketh hold sometimes of the children of God, and so mastereth the good spirit that is in them, that in the furie of their affection they seeke reuenge,
but even this Takes hold sometime of the children of God, and so mastereth the good Spirit that is in them, that in the fury of their affection they seek revenge,
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This may be seene in Elysha who cursed the children because they mocked him, this in the Patriarkes which forgate nature and sould their brother, this in Lot who snuffes at Abraham for the quarell of his men, this in the Apostles, who wished for fier to come downe from heauen, this in Dauid who rashly vowed, that hee would not leaue in Nabels house one to make water against the wall,
This may be seen in Elisha who cursed the children Because they mocked him, this in the Patriarchs which foregate nature and should their brother, this in Lot who snuffs At Abraham for the quarrel of his men, this in the Apostles, who wished for fire to come down from heaven, this in David who rashly vowed, that he would not leave in Nabels house one to make water against the wall,
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but let them pray for those their enemies as did our Sauiour for his, because their affection hath so blinded them, that they well know not what they doe.
but let them pray for those their enemies as did our Saviour for his, Because their affection hath so blinded them, that they well know not what they do.
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Now Man in the verse going before is called the world, the which word is sometime taken for the wicked of the worlde, in which sence our Sauiour speaketh when he saieth I praye not for the world,
Now Man in the verse going before is called the world, the which word is sometime taken for the wicked of the world, in which sense our Saviour speaks when he Saith I pray not for the world,
In which sence if wee take man, so farre is he from seeking to be reconciled with God, that somtime in the pride of his heart, he asketh with Pharaoh who is the Lorde that I should heare his voice.
In which sense if we take man, so Far is he from seeking to be reconciled with God, that sometime in the pride of his heart, he asks with Pharaoh who is the Lord that I should hear his voice.
Yet because such which are reprobate are knowen onely to God, because he by his will reuealed, would haue all men to be saued & come vnto the knowledge of his truth,
Yet Because such which Are Reprobate Are known only to God, Because he by his will revealed, would have all men to be saved & come unto the knowledge of his truth,
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it standeth vs in duety to harken to the heauenly voice, & in scattering the seede of this his gracious promise leauing the successe vnto the heauenly blessing of himselfe.
it Stands us in duty to harken to the heavenly voice, & in scattering the seed of this his gracious promise leaving the success unto the heavenly blessing of himself.
yea although they lie stincking in their graues, and as vnlikely to be clothed with Gods grace, as were those bare and dried bones that the Prophet sawe scattered before the graue.
yea although they lie stinking in their graves, and as unlikely to be clothed with God's grace, as were those bore and dried bones that the Prophet saw scattered before the graven.
but they are so humbled with the conscience of their sinne, & with such dread and sorrow tremble at the name & remembraunce of God, that they shut their eies at the glory of his maiestie, run into the thicket with Adam from his presence & cannot abide to appeare before him.
but they Are so humbled with the conscience of their sin, & with such dread and sorrow tremble At the name & remembrance of God, that they shut their eyes At the glory of his majesty, run into the thicket with Adam from his presence & cannot abide to appear before him.
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and tearing vp their woundes as men of dispaire, at the view of Gods mercie they speake vnto him as Peter did to Iesus, goe away from me for I am a sinfull man.
and tearing up their wounds as men of despair, At the view of God's mercy they speak unto him as Peter did to Iesus, go away from me for I am a sinful man.
A third sort their are which come willingly when God doth call, & take pleasure in the mercies that God hath shewen them, which haue accepted of the couenant of peace that God hath offered in his sonne,
A third sort their Are which come willingly when God does call, & take pleasure in the Mercies that God hath shown them, which have accepted of the Covenant of peace that God hath offered in his son,
So soone do they starte aside and make loue to that which God doth deadly hate, true it is that when they first gaue their names to God to be enrolled for his friends, their purpose was not to forsake God although all other did:
So soon do they start aside and make love to that which God does deadly hate, true it is that when they First gave their names to God to be enrolled for his Friends, their purpose was not to forsake God although all other did:
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then they desire to be deliuered from this body of sinne, and sigh with much sorrow that they cannot serue God with that puritie as they would Whose sinnes and imperfections God will not see,
then they desire to be Delivered from this body of sin, and sighs with much sorrow that they cannot serve God with that purity as they would Whose Sins and imperfections God will not see,
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neyther repute them as any breach of that couenant they haue made with him, but he will so forgiue them in his sonne, that vnto him they shalbe as though they had neuer beene.
neither repute them as any breach of that Covenant they have made with him, but he will so forgive them in his son, that unto him they shall as though they had never been.
Yet out of this which hath beene spoken, you see the demeanure of man towardes his God, that he is eyther of the wicked sort which either care not at all for comming vnto God,
Yet out of this which hath been spoken, you see the demeanour of man towards his God, that he is either of the wicked sort which either care not At all for coming unto God,
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Now if wee looke to the person Iesus Christ, by whom God reconcileth himselfe vnto the worlde, in him euery Christian soule, shall not onely finde comfort to asswage his griefes:
Now if we look to the person Iesus christ, by whom God reconcileth himself unto the world, in him every Christian soul, shall not only find Comfort to assuage his griefs:
this Iesus in whom we trust doth not only purge vs from our sinne, but being the very image of God and the ingrauen forme of his fathers substaunce he restoreth the image depraued in vs,
this Iesus in whom we trust does not only purge us from our sin, but being the very image of God and the engraved Form of his Father's substance he restoreth the image depraved in us,
But all to no purpose as you see, for without all question, amongst men, there is no other name by which a man shalbe saued, saue onely the name of Iesus Christ.
But all to no purpose as you see, for without all question, among men, there is no other name by which a man shall saved, save only the name of Iesus christ.
And in truth in whom are all the promises of God yea and men, but onely in Iesu Christ in whom did it please the father to reconcile all things to himselfe,
And in truth in whom Are all the promises of God yea and men, but only in Iesu christ in whom did it please the father to reconcile all things to himself,
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but onely by Iesus Christ, and the bloud of his crosse, thus is he made not onely the anchor but the finisher also of our faith, Iesus because he saueth vs from our sinnes;
but only by Iesus christ, and the blood of his cross, thus is he made not only the anchor but the finisher also of our faith, Iesus Because he Saveth us from our Sins;
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Thus we looke on him as our onely Moses which hath deliuered vs from the bōdage of our spirituall Pharaoh thus wee looke on him as our blessed Iesus which hath giuen vs right & will inuest vs in the possession of our promised Canaan.
Thus we look on him as our only Moses which hath Delivered us from the bondage of our spiritual Pharaoh thus we look on him as our blessed Iesus which hath given us right & will invest us in the possession of our promised Canaan.
Thus when wee behold him curing euery sore and euery sicknes, we cannot but confesse that he is sent of the father in whom onely for euery maladie and euery sinne we should find but one yet all sufficient remedie Wherefore that which Barnard spake rauished with the comfort he felt in our Sauiour, let vs say he is hony in the mouth, melodie in the eare,
Thus when we behold him curing every soar and every sickness, we cannot but confess that he is sent of the father in whom only for every malady and every sin we should find but one yet all sufficient remedy Wherefore that which Barnard spoke ravished with the Comfort he felt in our Saviour, let us say he is honey in the Mouth, melody in the ear,
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as for me and my house Iesus shalbe a mediator, and that onely vnto vs. The whith if we shall doe as we seeme to say, God shall say to vs as he did of Marie which sat at the feete of Iesus and heard his voice, Martha is troubled about many things,
as for me and my house Iesus shall a Mediator, and that only unto us The vuhith if we shall do as we seem to say, God shall say to us as he did of Marry which sat At the feet of Iesus and herd his voice, Martha is troubled about many things,
for except he had beene God, he had not beene able, and except he had beene man, he had not beene fitte to accomplish the worke of our redemption and to reconcile vs vnto God his father.
for except he had been God, he had not been able, and except he had been man, he had not been fit to accomplish the work of our redemption and to reconcile us unto God his father.
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he is God, for it pleased the father that in him should dwel the fulnesse of the Godhead bodily and in truth, being the sonne of his father, not by adoption as are we but by essence, not by grace but by nature, being the very image of the father,
he is God, for it pleased the father that in him should dwell the fullness of the Godhead bodily and in truth, being the son of his father, not by adoption as Are we but by essence, not by grace but by nature, being the very image of the father,
For as euery creature bringeth forth their yong after their kinde, so the creator of all, must needes bring forth after his kinde God of God euen of the substaunce and essence of himselfe.
For as every creature brings forth their young After their kind, so the creator of all, must needs bring forth After his kind God of God even of the substance and essence of himself.
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wherefore as Christ spake to the disciples of Iohn, which came to know whether he were that Messiah that should come, goe tell Iohn what you haue heard & seene:
Wherefore as christ spoke to the Disciples of John, which Come to know whither he were that Messiah that should come, go tell John what you have herd & seen:
and made the windes be hush when they did bluster, how cāst thou but with Thomas fall at his feete & speake to his glory and thy soules good My Lord & my God:
and made the winds be hush when they did bluster, how Canst thou but with Thomas fallen At his feet & speak to his glory and thy Souls good My Lord & my God:
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But now since the sorrowes of death are fully losed in our Sauiour, and he himself spake of them Consummatum est, it is finished, it must needes be since he conquered death,
But now since the sorrows of death Are Fully losed in our Saviour, and he himself spoke of them Consummatum est, it is finished, it must needs be since he conquered death,
and him that had the power of death which is the deuill, also as S. Paule speaketh hee abolished death and brought life and immortalitie vnto light, it must needes be that he should be of an infinite nature and therefore God.
and him that had the power of death which is the Devil, also as S. Paul speaks he abolished death and brought life and immortality unto Light, it must needs be that he should be of an infinite nature and Therefore God.
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So that since Christ was to beare the burden of our sinnes, which man and angell was not able to doe, it must needes be that he should be greater then man or angell and that is God.
So that since christ was to bear the burden of our Sins, which man and angel was not able to do, it must needs be that he should be greater then man or angel and that is God.
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and when we may not beleeue on any sauing on the Lorde of host, for if we do we bring a curse vpon our soules, most conuenient it is that our sauiour should be God:
and when we may not believe on any Saving on the Lord of host, for if we do we bring a curse upon our Souls, most convenient it is that our Saviour should be God:
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how should his merite be auailable to all except he were omnisufficient of himselfe, and and through the infinitie of himself, did make his merite of infinite price.
how should his merit be available to all except he were omnisufficient of himself, and and through the infinity of himself, did make his merit of infinite price.
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Wherfore that he might be able to beare the burden of our sin, and to satisfie for the infinitie of the same, that we might beleeue on him as we do on the father,
Wherefore that he might be able to bear the burden of our since, and to satisfy for the infinity of the same, that we might believe on him as we do on the father,
Now as he was God so is he also man, & therfore the Apostle, when he had shewed that their was but one mediator betwixt God & man, he after addeth the mā Christ Iesu,
Now as he was God so is he also man, & Therefore the Apostle, when he had showed that their was but one Mediator betwixt God & man, he After adds the man christ Iesu,
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Surely as Alamandurus answered the Manichees that would enforce him to beleeue that Christ was not man, that he receaued a letter that Michael the archangell was dead, to whom when they replied that that could not be, because he was an angell.
Surely as Alamandurus answered the manichees that would enforce him to believe that christ was not man, that he received a Letter that Michael the archangel was dead, to whom when they replied that that could not be, Because he was an angel.
For as Chrysostome reasoneth that Christ could not bee the Sauiour of our soules, except he had a soule, in which he might satisfie for such sins we had committed in our soules:
For as Chrysostom reasoneth that christ could not be the Saviour of our Souls, except he had a soul, in which he might satisfy for such Sins we had committed in our Souls:
wherfore that he might haue a nature wherein he might suffer, and might satisfie Gods iustice for the sinne of man, in the nature of man, that he might make vs of the sonnes of men the sonnes of God, it was most expedient that our Sauiour should be man.
Wherefore that he might have a nature wherein he might suffer, and might satisfy God's Justice for the sin of man, in the nature of man, that he might make us of the Sons of men the Sons of God, it was most expedient that our Saviour should be man.
But as it is saide of the virgin Mary which knew man, and did conuerse and liue amongst them that yet notwithstanding shee knew no man, that is after a carnall fleshly manner like as Adam is said to know Eue, and Elkanah Hanna which was his wife.
But as it is said of the Virgae Marry which knew man, and did converse and live among them that yet notwithstanding she knew not man, that is After a carnal fleshly manner like as Adam is said to know Eue, and Elkanah Hannah which was his wife.
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And in deed how should he holy others which is vnholy in himselfe, & sanctifie other when himselfe needeth to be sanctified, he needed not to be sanctified but for vs, & therefore that we might be holy euen as he also is holy he holied and sanctified himselfe.
And in deed how should he holy Others which is unholy in himself, & sanctify other when himself needs to be sanctified, he needed not to be sanctified but for us, & Therefore that we might be holy even as he also is holy he holied and sanctified himself.
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And in truth so it behoued him for to be, that so he might be made a sacrifice for sinne, that is as the Apostle here speaketh sinne for vs. For as in the old law it behoued that the sacrifices for sinne, should be most pure without spot and blemish,
And in truth so it behooved him for to be, that so he might be made a sacrifice for sin, that is as the Apostle Here speaks sin for us For as in the old law it behooved that the Sacrifices for sin, should be most pure without spot and blemish,
And therfore Austin when Christ was no sinner, hee made him sinne for vs, read the place diligently (saith that father) and least happily thy booke be corrupted,
And Therefore Austin when christ was no sinner, he made him sin for us, read the place diligently (Says that father) and least happily thy book be corrupted,
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but to be made sinne of God the father for vs, that is a sacrifice for our sinne, (and a litle after) for thou shalt find in the bookes of the olde testament, the sacrifices for sinne to be called 〈 ◊ 〉.
but to be made sin of God the father for us, that is a sacrifice for our sin, (and a little After) for thou shalt find in the books of the old Testament, the Sacrifices for sin to be called 〈 ◊ 〉.
In like manner the hee Goate in sundry places of the seuēth chapter of the booke of Numbers is called in our vulgar translation a sinne offering but in the originall sinne.
In like manner the he Goat in sundry places of the seuēth chapter of the book of Numbers is called in our Vulgar Translation a sin offering but in the original sin.
like as they were called also sinne, especially when he is the onely sacrifice auailable for to put away sinne, their was no power in al the sacrifices of the law to do away sinne,
like as they were called also sin, especially when he is the only sacrifice available for to put away sin, their was no power in all the Sacrifices of the law to do away sin,
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And in this that he which knew no sinne is yet notwithstanding made a sacrifice for sinne, apparent it is, that he was not made a sacrifice for the sinne of himselfe, for he knew no sinne;
And in this that he which knew no sin is yet notwithstanding made a sacrifice for sin, apparent it is, that he was not made a sacrifice for the sin of himself, for he knew no sin;
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for when man had sinned, that which was done could not be vndone, yet such is the mercy of God shewed towardes man in the fauour of Christ, that hee imputeth not vnto man his sinne,
for when man had sinned, that which was done could not be undone, yet such is the mercy of God showed towards man in the favour of christ, that he imputeth not unto man his sin,
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but hath it in that account as though it had neuer beene, so that although as the scholeman spake a thing done cannot be but done if we respect the act;
but hath it in that account as though it had never been, so that although as the Scholeman spoke a thing done cannot be but done if we respect the act;
The which that the Lord our God might perswade vnto vs, sometimes he saith our sins are bound in a bundle and cast into the bottome of the sea, sometime that he hath put away our transgressions as a cloude and our sinnes as a mist, somtime they are remoued from him as farre as the East is from the West, sometime that he hath cast them behind him, sometime that he will remember them no more, that they shalbe vnto him, as though they neuer were:
The which that the Lord our God might persuade unto us, sometime he Says our Sins Are bound in a bundle and cast into the bottom of the sea, sometime that he hath put away our transgressions as a cloud and our Sins as a missed, sometime they Are removed from him as Far as the East is from the West, sometime that he hath cast them behind him, sometime that he will Remember them no more, that they shall unto him, as though they never were:
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nay that hee hath cancelled the handwriting that was against vs, that he hath acknowledged the receipt and giuen vs our quietus est. Insomuch that now wee may safely walke abroad,
nay that he hath canceled the handwriting that was against us, that he hath acknowledged the receipt and given us our quietus est. Insomuch that now we may safely walk abroad,
and the sunne shine of his fauour resteth on vs, because our sinnes are not imputed to vs. And to that end records the Apostle, that heauenly note of that most kingly Prophet, blessed is the man to whom the Lord imputeth not his sinne,
and the sun shine of his favour rests on us, Because our Sins Are not imputed to us And to that end records the Apostle, that heavenly note of that most kingly Prophet, blessed is the man to whom the Lord imputeth not his sin,
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surely th•se marchandizers of mens soules, doe but abuse the world when they teach, that they ought not to looke for this fauour of gods in pardoning our sins,
surely th•se marchandizers of men's Souls, do but abuse the world when they teach, that they ought not to look for this favour of God's in pardoning our Sins,
but vnder the shewe and colour of peace to giue defiance vnto God, and to make voide the means of that reconcilement which he hath offered in his sonne:
but under the show and colour of peace to give defiance unto God, and to make void the means of that reconcilement which he hath offered in his son:
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for them they say Christ hath not satisfied, but hath merited only that for them man himself, by his fastings and praiers, his watchings and almes deeds, should satisfie the iustice of the father.
for them they say christ hath not satisfied, but hath merited only that for them man himself, by his Fastings and Prayers, his watchings and alms Deeds, should satisfy the Justice of the father.
The which their most impious assertion how abhorrent it is from all Christian truth, I pray you a while harken and consider for of whom spake the Apostle Iohn but of the regenerat,
The which their most impious assertion how abhorrent it is from all Christian truth, I pray you a while harken and Consider for of whom spoke the Apostle John but of the regenerate,
and who is then the propitiation for them but Iesus Christ the righteous, if any man sinne wee haue an aduocate with the father Iesus Christ the righteous,
and who is then the propitiation for them but Iesus christ the righteous, if any man sin we have an advocate with the father Iesus christ the righteous,
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so this would make but a little for the glorie of our Sauiour, to heare that he saued from some sinnes but not from other ▪ wherefore herein they eclipse the glory of Christ,
so this would make but a little for the glory of our Saviour, to hear that he saved from Some Sins but not from other ▪ Wherefore herein they eclipse the glory of christ,
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and magnifie their owne, for when our actuall sinnes both in quantitie and qualitie are farre more grieuous then is the originall, in which we were borne.
and magnify their own, for when our actual Sins both in quantity and quality Are Far more grievous then is the original, in which we were born.
euen so he cureth euery sicknesse of the soule, & hath made himselfe a brasen serpent to be stinged one soueraigne medicine for al. Descend therefore into this poole not of water but of the bloud of Christ not stirred by an Angell,
even so he cureth every sickness of the soul, & hath made himself a brazen serpent to be stinged one sovereign medicine for all Descend Therefore into this pool not of water but of the blood of christ not stirred by an Angel,
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All this some of the Papists will confesse, but yet yt they may stil maintein this diuelish doctrine of mans satisfaction, they are not afraid to say, that although Christ hath satisfied for our actuall and originall sinne,
All this Some of the Papists will confess, but yet that they may still maintain this devilish Doctrine of men satisfaction, they Are not afraid to say, that although christ hath satisfied for our actual and original sin,
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how is it that the Scripture saieth that hee was wounded for our transgressions, broken for our iniquities, that the chasticement of our peace was layed vpon his shoulders, that he made his soule and offering sacrifice for sinne,
how is it that the Scripture Saith that he was wounded for our transgressions, broken for our iniquities, that the chastisement of our peace was laid upon his shoulders, that he made his soul and offering sacrifice for sin,
but that the Lorde in his great mercy to vs warde, but iustice towardes him, did punish in his blessed soule & body the sins of all the faithfull in the worlde surely beloued if we were to beare the punishment of our sinnes then hath not Christ suffered for our sinne,
but that the Lord in his great mercy to us ward, but Justice towards him, did Punish in his blessed soul & body the Sins of all the faithful in the world surely Beloved if we were to bear the punishment of our Sins then hath not christ suffered for our sin,
how doth he require satisfactiō for them can a creditor forgiue the debt and yet require satisfaction for the debt, no more can God be said to forgiue vs our sinne,
how does he require satisfaction for them can a creditor forgive the debt and yet require satisfaction for the debt, no more can God be said to forgive us our sin,
And to speake to men whose eies affectiō hath not wholy blinded, and from whose hartes wilful obstinacie hath not taken away all sense of reason, is this rightly to cōsider of the weight of sinne and of his filth? is this equally to ballance the iustice of the almighty,
And to speak to men whose eyes affection hath not wholly blinded, and from whose hearts wilful obstinacy hath not taken away all sense of reason, is this rightly to Consider of the weight of sin and of his filth? is this equally to balance the Justice of the almighty,
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neyther hadst thou needed to haue died for vs O Emanuell. For we by our watchings & fastings, we by our hairie weedes and other penaunce, we by our many praiers and consecrated water, wee by hearing of Masses and going in pilgrimage, will satisfie for all such punishment that is due for our sinne.
neither Hadst thou needed to have died for us O Emmanuel. For we by our watchings & Fastings, we by our hairy weeds and other penance, we by our many Prayers and consecrated water, we by hearing of Masses and going in pilgrimage, will satisfy for all such punishment that is due for our sin.
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Wherefore that which Cain spake in dispaire thou oughtest not onely to speake in the humblenes of thy soule my punishment is greater then I am able to beare,
Wherefore that which Cain spoke in despair thou Ought not only to speak in the humbleness of thy soul my punishment is greater then I am able to bear,
but withal thankfulnesse to receaue the mercy of thy maker, who hath giuen his sonne to beare in his body that which otherwise for euer thou shouldst haue borne in thine ▪ Looke therefore with the eyes of faith vppon this brasen Serpent which hath not onely taken away the stinge of the serpent which is your sinnes,
but withal thankfulness to receive the mercy of thy maker, who hath given his son to bear in his body that which otherwise for ever thou Shouldst have born in thine ▪ Look Therefore with the eyes of faith upon this brazen Serpent which hath not only taken away the sting of the serpent which is your Sins,
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This also some of the papistes do acknowledge, but yet not resting on the good word of God, they distinguish betweene eternall and temporall punishments,
This also Some of the Papists do acknowledge, but yet not resting on the good word of God, they distinguish between Eternal and temporal punishments,
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and they are content to confesse that Christ hath satisfied for their eternall punishment, but as for the temporall they say that they must satisfie for it in themselues.
and they Are content to confess that christ hath satisfied for their Eternal punishment, but as for the temporal they say that they must satisfy for it in themselves.
But yet since there is no proportion betwixt a finite punishment and an infinit sinne, since of the punishment and satisfaction of these no Papist speaketh:
But yet since there is no proportion betwixt a finite punishment and an infinite sin, since of the punishment and satisfaction of these no Papist speaks:
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and to make perfect which he hath left vnperfect vnto vs, or if it be true the which our Sauiour speaketh Consummatus est, it is finished, euen the worke of our saluation,
and to make perfect which he hath left unperfect unto us, or if it be true the which our Saviour speaks Consummatus est, it is finished, even the work of our salvation,
and redemption of the world, if he as the author speaketh to the Hebrewes by one sacrifice not by many, hath made perfect not left vnperfect, and that not for a time but for euer,
and redemption of the world, if he as the author speaks to the Hebrews by one sacrifice not by many, hath made perfect not left unperfect, and that not for a time but for ever,
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and that not some but all which beleeue in his name why do we seeke to make vnperfect the satisfactiō of Christ or to turne away the destroying Angell by any other means then by the bloud of this immaculate Lambs sprinkled by faith on the dore postes of beleeuing heartes.
and that not Some but all which believe in his name why do we seek to make unperfect the satisfaction of christ or to turn away the destroying Angel by any other means then by the blood of this immaculate Lambs sprinkled by faith on the door posts of believing hearts.
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and when Christ endured in his most blessed body, euen all the punishment due to the transgressors of the law, it must needes follow there is no more temporall punishment to be suffered and endured by vs. And therefore Austin in his boke against Faustus, discourcing on those words of the Apostle (he was made a curse for vs) saieth,
and when christ endured in his most blessed body, even all the punishment due to the transgressors of the law, it must needs follow there is no more temporal punishment to be suffered and endured by us And Therefore Austin in his book against Faustus, discourcing on those words of the Apostle (he was made a curse for us) Saith,
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for Christ without all guilt of sinne tooke vpon him our punishment, that he might from thenceforth do away the filth of our sinnes and made an end of our punishment.
for christ without all guilt of sin took upon him our punishment, that he might from thenceforth do away the filth of our Sins and made an end of our punishment.
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The same Austin after many wordes, Prorsus prorsus Christus dominus noster, without all doubt Christ our L. Iesus our Sauiour our redeemer was made sin for vs, that we might be made the righteousnes of God in him,
The same Austin After many words, Prorsus prorsus Christus dominus Noster, without all doubt christ our L. Iesus our Saviour our redeemer was made since for us, that we might be made the righteousness of God in him,
for thou hast that when the sacrifice for sinne was brought ▪ that the lawe said let the preestes put their handes vpon the sinne, that is as he expoūdeth vpon the sacrifice for sinne,
for thou hast that when the sacrifice for sin was brought ▪ that the law said let the Priests put their hands upon the sin, that is as he expoundeth upon the sacrifice for sin,
and so made sinne that he may put an end vnto our punishments, without all question there is now no punishment for our sinne, left to be endured and suffered by vs. Thou wilt say what are our inward griefes and torments of mind, what the conscience of our sinne and feare of Gods iustice, what the calamities and miseries of our friends, what our sicknesses,
and so made sin that he may put an end unto our punishments, without all question there is now no punishment for our sin, left to be endured and suffered by us Thou wilt say what Are our inward griefs and torments of mind, what the conscience of our sin and Fear of God's Justice, what the calamities and misery's of our Friends, what our Sicknesses,
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But either to make triall of our patience as he did of Iobs, or to shew how he hates sinne as he did to Dauid, or to driue vs from our sinne as he did Manasseth, or to winne vs to himselfe as he did the prodigall child, or to make vs loth the world as he did the godly, and to grieue that we cānot serue him with that puritie we should and as he requireth.
But either to make trial of our patience as he did of Jobs, or to show how he hates sin as he did to David, or to driven us from our sin as he did Manasseh, or to win us to himself as he did the prodigal child, or to make us loath the world as he did the godly, and to grieve that we cannot serve him with that purity we should and as he requires.
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but to punish sinne which they haue committed be it so as they say, yet I denie as is before made manifest, that which all the Papist do so greatly labour that these endured punishments, make any recompence to God for our sinne,
but to Punish sin which they have committed be it so as they say, yet I deny as is before made manifest, that which all the Papist doe so greatly labour that these endured punishments, make any recompense to God for our sin,
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& canonicall satisfaction was required, but yet not to satisfie God but the Church, not to make due recompence for the sinne cōmitted but by this publike submission, to declare their vnfained sorrow & repentance for their sinne, the which kind of discipline as then,
& canonical satisfaction was required, but yet not to satisfy God but the Church, not to make due recompense for the sin committed but by this public submission, to declare their unfeigned sorrow & Repentance for their sin, the which kind of discipline as then,
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But to let this passe as a matter not pertinent to our purpose, out of that which hath bin spokē you see, that Christ Iesus hath our sins imputed vnto him,
But to let this pass as a matter not pertinent to our purpose, out of that which hath been spoken you see, that christ Iesus hath our Sins imputed unto him,
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And therefore Austin, In the olde law the sacrifices for sinne were called sinnes, the which sacrifice for sinne, he (that is Christ) was truly made, of whom the (sacrifices of the lawe) were but shadowes.
And Therefore Austin, In the old law the Sacrifices for sin were called Sins, the which sacrifice for sin, he (that is christ) was truly made, of whom the (Sacrifices of the law) were but shadows.
And after shewing how Christ was made a sacrifice for sinne, he saith, God to whom we were to be reconciled made him sin for vs, that is a sacrifice for our sin, by whom he might reconcile vs so to himselfe, he therefore was made sin, that we might be made righteousnes not ours but Gods, not in our selues but in him,
And After showing how christ was made a sacrifice for sin, he Says, God to whom we were to be reconciled made him since for us, that is a sacrifice for our since, by whom he might reconcile us so to himself, he Therefore was made since, that we might be made righteousness not ours but God's, not in our selves but in him,
euen as he that is Christ was made sin not his owne but ours, not in himselfe but in vs. And in the end he concludeth, this is that righteousnes of God not by which he himself is iust,
even as he that is christ was made since not his own but ours, not in himself but in us And in the end he Concludeth, this is that righteousness of God not by which he himself is just,
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neither was this once barely spoken of this godly father, but as the Apostle Paule in his epistles shewed, that Christ was made vnto vs our righteousnes,
neither was this once barely spoken of this godly father, but as the Apostle Paul in his Epistles showed, that christ was made unto us our righteousness,
now the Apostle Paule (saith he) doth shewe that Christ is our righteousnes, and therfore he that hūgreth after this bread, hungreth after righteousnes, that came downe from heauen, which God giueth not which man maketh to himself.
now the Apostle Paul (Says he) does show that christ is our righteousness, and Therefore he that hungereth After this bred, hungereth After righteousness, that Come down from heaven, which God gives not which man makes to himself.
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but that righteousnes which we haue not in our selues, but by faith in Christ Iesu. For as Chrysostome speaketh, this is Gods righteousnes since not of our workes.
but that righteousness which we have not in our selves, but by faith in christ Iesu. For as Chrysostom speaks, this is God's righteousness since not of our works.
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Therfore it is that our righteousnes is placed in Christs obediēce, because the same is imputed to vs (which are incorporated into him) as though it were our owne,
Therefore it is that our righteousness is placed in Christ Obedience, Because the same is imputed to us (which Are incorporated into him) as though it were our own,
av pn31 vbz d po12 n1 vbz vvn p-acp npg1 n1, c-acp dt d vbz vvn p-acp pno12 (r-crq vbr vvn p-acp pno31) c-acp cs pn31 vbdr po12 d,
And as Iacob being not the first borne, yet couering him self with his brothers sweet smelling garmēt, did so insinuate himselfe vnto his father, that vnder an other person he obteined the blessing of the first borne:
And as Iacob being not the First born, yet covering him self with his Brother's sweet smelling garment, did so insinuate himself unto his father, that under an other person he obtained the blessing of the First born:
np1 p-acp np1 vbg xx dt ord vvn, av vvg pno31 n1 p-acp po31 ng1 j j-vvg n1, vdd av vvi px31 p-acp po31 n1, cst p-acp dt j-jn n1 pns31 vvd dt n1 pp-f dt ord vvn:
& couer our imperfections with his perfections, that so comming into the presence of God our father we may receiue the blessing of righteousnes frō him.
& cover our imperfections with his perfections, that so coming into the presence of God our father we may receive the blessing of righteousness from him.
And the same Pighius after not well vnderstanding the fauorers of ye truth, would seeme in this cause to conclude against them but with them as his words do speake:
And the same Pighius After not well understanding the favourers of the truth, would seem in this cause to conclude against them but with them as his words do speak:
cc dt d np1 c-acp xx av vvg dt n2 pp-f dt n1, vmd vvi p-acp d n1 pc-acp vvi p-acp pno32 p-acp p-acp pno32 p-acp po31 n2 vdb vvi:
if thou shalt build thy selfe thou buildest thy ruines, for except the Lord builde the house in vaine doe they labour that doth build the same, do not therfore wil to haue thy righteousnes least thou be voided of the righteousnes of Christ.
if thou shalt built thy self thou buildest thy ruins, for except the Lord build the house in vain do they labour that does built the same, do not Therefore will to have thy righteousness lest thou be voided of the righteousness of christ.
What then wilt thou say shall I liue losely & be nothing studious of good works, God forbid for you are Gods workemanship created to good works, which God hath prepared that you should walke in them.
What then wilt thou say shall I live loosely & be nothing studious of good works, God forbid for you Are God's workmanship created to good works, which God hath prepared that you should walk in them.
How? euen very well, because he is not an other from thee, but is one with thee? for if we looke vpō that blessed vnion by which al faithfull soules are iayned vnto Christ, the man is not more ioyned to his wife,
How? even very well, Because he is not an other from thee, but is one with thee? for if we look upon that blessed Union by which all faithful Souls Are iayned unto christ, the man is not more joined to his wife,
q-crq? av av av, c-acp pns31 vbz xx dt n-jn p-acp pno21, cc-acp vbz pi p-acp pno21? p-acp cs pns12 vvb p-acp d j-vvn n1 p-acp r-crq d j n2 vbr vvn p-acp np1, dt n1 vbz xx av-dc vvn p-acp po31 n1,
And therefore sometime we are said to be one bodie in him, sometime to growe vp into him which is our head, sometime to be members of Christ, sometime to be bone of his bone and flesh of his flesh, sometime to dwell in him and he in vs, sometime to be one with him, what should I say this the faithful know and thus wee must know,
And Therefore sometime we Are said to be one body in him, sometime to grow up into him which is our head, sometime to be members of christ, sometime to be bone of his bone and Flesh of his Flesh, sometime to dwell in him and he in us, sometime to be one with him, what should I say this the faithful know and thus we must know,
cc av av pns12 vbr vvn pc-acp vbi crd n1 p-acp pno31, av pc-acp vvi a-acp p-acp pno31 r-crq vbz po12 n1, av pc-acp vbi n2 pp-f np1, av pc-acp vbi n1 pp-f po31 n1 cc n1 pp-f po31 n1, av p-acp vvi p-acp pno31 cc pns31 p-acp pno12, av pc-acp vbi crd p-acp pno31, r-crq vmd pns11 vvi d dt j vvi cc av pns12 vmb vvi,
For as in the naturall body that which is proper to the eye and to the eare, is attributed vnto the whole, in respect of that neare coniunction which each parte hath with the whole:
For as in the natural body that which is proper to the eye and to the ear, is attributed unto the Whole, in respect of that near conjunction which each part hath with the Whole:
so in the misticall body of Iesu Christ in respect of that spirituall and blessed vnion, that which is proper onely vnto Christ is attributed also to his Church.
so in the mystical body of Iesu christ in respect of that spiritual and blessed Union, that which is proper only unto christ is attributed also to his Church.
av p-acp dt j n1 pp-f np1 np1 p-acp n1 pp-f cst j cc j-vvn n1, cst r-crq vbz j av-j p-acp np1 vbz vvn av p-acp po31 n1.
