A sermon preached the 26. day of May. 1584. in S. Maries Church in Shrewesbury before the right honorable the Earle of Leicester, accompanied with the Earle of Essex, the Lorde North, diuers knightes, gentle-men of worshypfull callyng, the worshipfull bayliues, aldermen and burgesses of the towne of Salop. By Iohn Tomkys publick preacher of Gods word there: now first published by the authour. Seen, perused, and allowed accordyng to her Maiesties iniunctions.
A Sermon preached in Shrewesburie, before the Earle of Leicester, by Iohn Tomkys, the 26. of May, 1584. Ephesians. 5.1.2. Be ye therefore followers of GOD, as deare children, And walke in loue, euen as Christ hath loued vs, to be an offering and a sacrifice of a sweete smelling sauour to God.
A Sermon preached in Shrewsbury, before the Earl of Leicester, by John Tomkys, the 26. of May, 1584. Ephesians. 5.1.2. Be you Therefore followers of GOD, as deer children, And walk in love, even as christ hath loved us, to be an offering and a sacrifice of a sweet smelling savour to God.
OVr heauenly father is so carefull for our spirituall sustenaunce (right honorable, worshypfull, and dearely beloued in the Lord ) that hee giueth vs, not onely his blessed worde, to become the foode of the soule,
Our heavenly father is so careful for our spiritual sustenance (right honourable, worshipful, and dearly Beloved in the Lord) that he gives us, not only his blessed word, to become the food of the soul,
Hee sent vnto his auncient people, descended from Abraham the Patriarche according to the fleshe, his holy Prophetes, to expounde the lawe to them, to denounce his curses to the obstinate, to publishe his blessinges to the penitent,
He sent unto his ancient people, descended from Abraham the Patriarch according to the Flesh, his holy prophets, to expound the law to them, to denounce his curses to the obstinate, to publish his blessings to the penitent,
and to foreshewe the newe couenaunt betweene God and Man in Christe the Messias then to come And the same Prophets, by the instinct of Gods holy spirite, committed to writing,
and to foreshow the new Covenant between God and Man in Christ the Messias then to come And the same prophets, by the instinct of God's holy Spirit, committed to writing,
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Hee hath sent vnto his newe people, gathered to geather of the beleeuing Iewes and beleeuing Gentiles, thorowe faith in Christ his Son, his blessed Apostles to preach repentaunce for the remission of sinnes, to teache newnes of life to the glory of God, and to testifie the performance of the new couenant between God and Man, in Christ the Messias in their time exhibited.
He hath sent unto his new people, gathered to gather of the believing Iewes and believing Gentiles, thorough faith in christ his Son, his blessed Apostles to preach Repentance for the remission of Sins, to teach newness of life to the glory of God, and to testify the performance of the new Covenant between God and Man, in christ the Messias in their time exhibited.
And least the Church of God which is his houshoulde, should want the least crumbe of his heauenly foode, the same holie spirite hath mooued the Apostles and Disciples of Christ, to recorde in writing the historie, doctrine,
And lest the Church of God which is his houshoulde, should want the least crumb of his heavenly food, the same holy Spirit hath moved the Apostles and Disciples of christ, to record in writing the history, Doctrine,
Soe bountiful a Father is our God, which giueth vs plentie of heauenly, foode, so prouident a Lord is he whiche sendeth vs from age to age faithfull disposers thereof.
So bountiful a Father is our God, which gives us plenty of heavenly, food, so provident a Lord is he which sends us from age to age faithful disposers thereof.
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The summe of the whole word of God, so gratiously giuen, so faithfully taught, and so necessarilie written, is contained in two pointes: true fayth, and godly life.
The sum of the Whole word of God, so graciously given, so faithfully taught, and so necessarily written, is contained in two points: true faith, and godly life.
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The Apostle Paule hath exactlie obserued this methode in this his heauenly Epistle written to the Christians of Ephesus. For in the first three chapters hee prooueth that we are iustified not by our workes, but by faith, which is the Gift of God. And in the three last chapters he sheweth, that works be necessary,
The Apostle Paul hath exactly observed this method in this his heavenly Epistle written to the Christians of Ephesus. For in the First three Chapters he proveth that we Are justified not by our works, but by faith, which is the Gift of God. And in the three last Chapters he shows, that works be necessary,
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Now, for somuch as it is so necessarie to learne to beleue aright, that thereby we may be iustified, and to liue a right, that thereby God may be glorified, I esteemed this text very fitte for this auditorie,
Now, for So much as it is so necessary to Learn to believe aright, that thereby we may be justified, and to live a right, that thereby God may be glorified, I esteemed this text very fit for this auditory,
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If the profession of Christians were nothing els but an idle speculation, then were it somewhat to be able to talke 〈 ◊ 〉 Religion, although wee liued not religiously.
If the profession of Christians were nothing Else but an idle speculation, then were it somewhat to be able to talk 〈 ◊ 〉 Religion, although we lived not religiously.
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what greater care thē ought Christians to haue, than by their godly liues to make their holy conuersation to shine in the world to the glorye of God, the edifying of his Churche,
what greater care them ought Christians to have, than by their godly lives to make their holy Conversation to shine in the world to the glory of God, the edifying of his Church,
Yea, and that we may bee effectually stirred vp to serue our heauenly Father without feare, in holinesse and righteousnesse before him all the dayes of our life, hee dealeth with vs in his word diuersly.
Yea, and that we may be effectually stirred up to serve our heavenly Father without Fear, in holiness and righteousness before him all the days of our life, he deals with us in his word diversely.
sometimes he prouoketh vs with the remembraunce of his benefites bestowed vpō vs: Sometimes he chasteneth vs with his fatherly correction for our amēdement.
sometime he provoketh us with the remembrance of his benefits bestowed upon us: Sometime he Chasteneth us with his fatherly correction for our amendment.
Vnto these and many other meanes of our instruction, set forth vnto vs in Gods word, S. Paule in this place addeth the very example of God himselfe, to be imitated by vs:
Unto these and many other means of our instruction, Set forth unto us in God's word, S. Paul in this place adds the very Exampl of God himself, to be imitated by us:
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If Poets haue spared no labour to imitate their Homer, Oratours, their Demosthenes: Philosophers, their Aristotle, that they might therby attaine to some perfection in their own professions, we Christians may be abashed,
If Poets have spared no labour to imitate their Homer, Orators, their Demosthenes: Philosophers, their Aristotle, that they might thereby attain to Some perfection in their own professions, we Christians may be abashed,
First, in himselfe. So did God set forth his holinesse, as a paterne of holinesse, to be practised by his ancient people the Israelites, when hee said:
First, in himself. So did God Set forth his holiness, as a pattern of holiness, to be practised by his ancient people the Israelites, when he said:
And Christ our Sauiour, in his earnest perswasion, which hee vseth with his disciples, to drawe them to the perfect practise of brotherly loue, (which then we shewe,
And christ our Saviour, in his earnest persuasion, which he uses with his Disciples, to draw them to the perfect practice of brotherly love, (which then we show,
and pray for them which hurt vs, and persecute vs. ) setteth forth to their imitation the perfectnes of the loue of his heauenly Father to man-kinde, which maketh his sunne to arise on the euil & the good:
and pray for them which hurt us, and persecute us) sets forth to their imitation the perfectness of the love of his heavenly Father to mankind, which makes his sun to arise on the evil & the good:
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his mercie, which hee sheweth to his seruants: His iustice: which appeareth in all his waies, his longe sufferance, whereby he prouoketh vs to repentance:
his mercy, which he shows to his Servants: His Justice: which appears in all his ways, his long sufferance, whereby he provoketh us to Repentance:
Secondly God setteth foorth himselfe to bee imitated by vs in hys sonne Christ Iesus. Our heauenly Father doth knowe the rudenesse of vs his children, who hardly can esteeme him imitable, which by nature is a Spirite inuisible.
Secondly God sets forth himself to be imitated by us in his son christ Iesus. Our heavenly Father does know the rudeness of us his children, who hardly can esteem him imitable, which by nature is a Spirit invisible.
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Hee hath giuen vs his sonne, who is the brightenesse of his glory, and the ingraued forme of his person, which being by nature God with the Father, is become man with vs, in whose inward and substantiall brightenesse, (which we discerne by the effectes thereof in his visible manhead) as it were in a glasse, we may behold,
He hath given us his son, who is the brightenesse of his glory, and the engraved Form of his person, which being by nature God with the Father, is become man with us, in whose inward and substantial brightenesse, (which we discern by the effects thereof in his visible manhead) as it were in a glass, we may behold,
& as it were handle, the infinit & almighty maiestie, the infinite & incomprehensible loue of God the Father, vnto vs his children through grace, that we might admire the one with all reuerence,
& as it were handle, the infinite & almighty majesty, the infinite & incomprehensible love of God the Father, unto us his children through grace, that we might admire the one with all Reverence,
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Now, as Christ is beholden by a true faith, so this fayth is made manifest by workes, and those workes must bee squared by the paterne of the workes of Christ, in whō God setteth forth himselfe to be imitated.
Now, as christ is beholden by a true faith, so this faith is made manifest by works, and those works must be squared by the pattern of the works of christ, in whom God sets forth himself to be imitated.
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and in the persons of his Apostles and Disciples in the power of his name, it sauoureth of infidelitie, (The gift of woorking of miracles being long a goe ceassed) to require of the Ministers of the Gospell, by miracles to prooue their Doctrine:
and in the Persons of his Apostles and Disciples in the power of his name, it savoureth of infidelity, (The gift of working of Miracles being long a go ceased) to require of the Ministers of the Gospel, by Miracles to prove their Doctrine:
Nor to the sicke of the palsie, Arise: Nor to the blind Receiue thy sight: Nor to the leper Bee thou cleane ▪ Not to the buried in graue Come forth. And if there bee anie other such speaches of Christ in the New Testament, (as therebee manie) they can not assume them to themselues with-out presumption ▪ why so? Forsooth,
Nor to the sick of the palsy, Arise: Nor to the blind Receive thy sighed: Nor to the leper be thou clean ▪ Not to the buried in graven Come forth. And if there be any other such Speeches of christ in the New Testament, (as therebee many) they can not assume them to themselves without presumption ▪ why so? Forsooth,
For to fast fortie dayes & fortie nightes, & not to hungre, ( as Christ did) so farre exceedeth the habilitie of man, that without miracle it was neuer practised of anie.
For to fast fortie days & fortie nights, & not to hunger, (as christ did) so Far exceeds the hability of man, that without miracle it was never practised of any.
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And yet such was the presumption of the Romish Church, that it proposed this miraculous and straunge woorke of Christ, vndertaken by him for a preparitiue before hee begane to publish the Gospell, as an example of imitation.
And yet such was the presumption of the Romish Church, that it proposed this miraculous and strange work of christ, undertaken by him for a preparitiue before he began to publish the Gospel, as an Exampl of imitation.
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if wee will become followers of Christ in his Doctrine and life ▪ whatso euer we finde there written of his zeale to promote Gods glorie, of his cōstancie in mayntaynyng the trueth, of his pittie towardes the afflicted, of his pacience in afflictions, of his meekenes in his behauiour, of his sobrietie in his diete,
if we will become followers of christ in his Doctrine and life ▪ whatso ever we find there written of his zeal to promote God's glory, of his constancy in maintaining the truth, of his pity towards the afflicted, of his patience in afflictions, of his meekness in his behaviour, of his sobriety in his diet,
Surelie, since Christians take their name of Christ, it is very reasonable, that wee should bee most diligente in learnyng his Doctrine, that wee may knowe what to professe,
Surely, since Christians take their name of christ, it is very reasonable, that we should be most diligent in learning his Doctrine, that we may know what to profess,
So shall wee bee doers of the worde and not hearers onelie, so shall wee not deceiue our owneselues. And that yee may knowe ye as Christs Doctrine is to bee learned,
So shall we be doers of the word and not hearers only, so shall we not deceive our owneselues. And that ye may know you as Christ Doctrine is to be learned,
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so his life is to bee imitated, I beseach you call to minde yt he persuaded his Disciples to bee meeke, because hee was meeke, and to loue one an other, because he had loued them saying:
so his life is to be imitated, I beseach you call to mind that he persuaded his Disciples to be meek, Because he was meek, and to love one an other, Because he had loved them saying:
How farre these men are from the right imitation of Christ which was eaten vp with the zeale of Gods house, and in whose mouth was found no guile, God which knoweth the secretes of the hearte, doth knowe,
How Far these men Are from the right imitation of christ which was eaten up with the zeal of God's house, and in whose Mouth was found no guile, God which Knoweth the secrets of the heart, does know,
Hath God deliuered vs in these daies many talentes, & do wee deliuer him none backe with increase? what then must we looke for? Suerly, to haue his worde taken from vs,
Hath God Delivered us in these days many Talents, & do we deliver him none back with increase? what then must we look for? Surely, to have his word taken from us,
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For when wee consider, that the faithfull seruants of the Lord, whose prayse is in the worde of God, were subiect to the same infirmities, that wee are, and yet neuerthelesse, shone in sundrie virtues, thereby wee my learne, that wee, which of our selues can do nothing, yet abidyng in Christ by faith,
For when we Consider, that the faithful Servants of the Lord, whose praise is in the word of God, were Subject to the same infirmities, that we Are, and yet nevertheless, shone in sundry Virtues, thereby we my Learn, that we, which of our selves can do nothing, yet abiding in christ by faith,
So the mistrust, which might rise thorowe our owne weakenesse in ourselues, is remoued by the consideration of the mightie operation of Gods Spirite in others.
So the mistrust, which might rise thorough our own weakness in ourselves, is removed by the consideration of the mighty operation of God's Spirit in Others.
we must therfore diligentlie search forth the vertues of the seruaunts of God, that we imitating their good workes, may imitate God, which setteth him selfe forth in them by vs to bee imitated.
we must Therefore diligently search forth the Virtues of the Servants of God, that we imitating their good works, may imitate God, which sets him self forth in them by us to be imitated.
we must learne zeal of zealous Phines: courrage, of courrageous Iosua: vncorruptenesse, of vncorrupte Samuell. Wee must learne valiantenesse of valiante Dauid: wisdome, of wise Salomon: patience of, patience Iob. I passe ouer many rare virtues, which appeared in diuers of Gods seruantes, mencioned both in the newe Testament and in the olde, all which are examples vnto vs, that wee followyng them may be founde followers of God, as becommeth deare children.
we must Learn zeal of zealous Phines: courage, of courrageous Iosua: vncorruptenesse, of uncorrupt Samuel. we must Learn valiantenesse of valiant David: Wisdom, of wise Solomon: patience of, patience Job I pass over many rare Virtues, which appeared in diverse of God's Servants, mentioned both in the new Testament and in the old, all which Are Examples unto us, that we following them may be found followers of God, as becomes deer children.
Let vs therefore, brethren, diligently reade the word of God, that there finding the godly life of the Saints described, wee may vse it as a paterne of Christian imitation.
Let us Therefore, brothers, diligently read the word of God, that there finding the godly life of the Saints described, we may use it as a pattern of Christian imitation.
But because the Sainctes of God, haue alwaies had their imperfections and blemishes, (Such is the fraylenesse of mans nature.) they are not so perfect paternes, that wee may without exception imitate them.
But Because the Saints of God, have always had their imperfections and blemishes, (Such is the fraylenesse of men nature.) they Are not so perfect patterns, that we may without exception imitate them.
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So then Noes drunkennesse: the Patriarches polygamie: Iosephs dissimulation, is no warrante, that wee may be dronke, or at one time haue manie wiues, or dissemble. This caution obserued, wee may not imitate Moses mistrust of God: nor Dauids adulterie and murther: nor Manasses idolatrye. So farre must wee bee from imitatyng the faults of the Seruants of God that wee maye not with Peter denie Christ: nor with Thomas doubte of his resurrection:
So then Noes Drunkenness: the Patriarchs polygamy: Joseph's dissimulation, is no warrant, that we may be drunk, or At one time have many wives, or dissemble. This caution observed, we may not imitate Moses mistrust of God: nor David adultery and murder: nor Manasses idolatry. So Far must we be from imitating the Faults of the Servants of God that we may not with Peter deny christ: nor with Thomas doubt of his resurrection:
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as hee confirmed by the written worde of God, whereby hee confounded Satan, confirmed his callyng, confuted his aduersaries, instructed his Disciples. And if wee diligently reade his Sermones,
as he confirmed by the written word of God, whereby he confounded Satan, confirmed his calling, confuted his Adversaries, instructed his Disciples. And if we diligently read his Sermons,
and Epistles of the Apostles, recorded in the booke of the Newe Testament, we shall finde, that what they taught, they confirmed by the holie Scriptures.
and Epistles of the Apostles, recorded in the book of the New Testament, we shall find, that what they taught, they confirmed by the holy Scriptures.
They knewe that the whole Scripture is giuen by inspiration of God, and is profitable to teach, to conuince, to correct, and to instruct in righteousnesse:
They knew that the Whole Scripture is given by inspiration of God, and is profitable to teach, to convince, to correct, and to instruct in righteousness:
That the man of God may bee absolute, being made perfect vnto all good workes. They knewe, that no prophecie of the Scripture is of anie priuate interpretation:
That the man of God may be absolute, being made perfect unto all good works. They knew, that no prophecy of the Scripture is of any private Interpretation:
and that the prophecie came not in olde time by the will of man: but that holie men of god spake, as they were mooued by the holy ghost. And if this rule:
and that the prophecy Come not in old time by the will of man: but that holy men of god spoke, as they were moved by the holy ghost. And if this Rule:
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No further to followe Men, then they followe Christ, had bine precisely followed, from the time of the Apostles vntill our age, Poperie had neuer bene so vniuersally receiued in Christendome, as, to the losse of many soules, it hath.
No further to follow Men, then they follow christ, had bine precisely followed, from the time of the Apostles until our age, Popery had never be so universally received in Christendom, as, to the loss of many Souls, it hath.
For what is Popery, but an hypocriticall Religion, brought in by the doctryne of Men, with-out the warrant of the worde of god? And this much concernyng the imitation of god in his Sainctes.
For what is Popery, but an hypocritical Religion, brought in by the Doctrine of Men, without the warrant of the word of god? And this much Concerning the imitation of god in his Saints.
whether wee way them by naturall reason, or in them call to minde the great benefite which god hath bestowed vpō vs. For it stādeth with naturall reason, that ye naturall childe imitate ye naturall father, in expressing, not his vices,
whither we Way them by natural reason, or in them call to mind the great benefit which god hath bestowed upon us For it Stands with natural reason, that you natural child imitate you natural father, in expressing, not his vices,
as a paterne to bee folowed, that in our manners we may resemble him, by bringing forth the fruites of the spirite, whereof anone we will speake? And least we should thinke, that hee requireth impossible thinges at our hands, (Behold his fatherly dealing wt vs) hee requireth no workes of vs,
as a pattern to be followed, that in our manners we may resemble him, by bringing forth the fruits of the Spirit, whereof anon we will speak? And lest we should think, that he requires impossible things At our hands, (Behold his fatherly dealing with us) he requires no works of us,
Now, if the remēbraunce of benefites receiued may stirre vs vp to duetifulnesse, Paule would haue vs to knowe, that since god hath vouchsafed to make vs by grace his beloued children, whiche by nature were the children of wrath, our duetie is with all readynesse to imitate him our louyng Father, as becommeth deare children.
Now, if the remembrance of benefits received may stir us up to duetifulnesse, Paul would have us to know, that since god hath vouchsafed to make us by grace his Beloved children, which by nature were the children of wrath, our duty is with all readiness to imitate him our loving Father, as becomes deer children.
But for so much as the Apostle by vsing chosen woordes in the greeke tongue, wherein hee wrote this Epistle, Os tecna agapeta, hath insinuated, both the meane, whereby we become the children of god, and the fruite thereof, I will briefly speake of those two pointes, and so conclud this part.
But for so much as the Apostle by using chosen words in the greek tongue, wherein he wrote this Epistle, Os tecna agapeta, hath insinuated, both the mean, whereby we become the children of god, and the fruit thereof, I will briefly speak of those two points, and so conclude this part.
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So thē, since euery thing in this birth is most excellent, the father, God: the seede, his word: the worker, his spirite: the fruite, his children, the due remembraūce of this gracious meanes, wherby we receiue this priuilege to bee the sonnes of god, ought to moue vs effectually to bee folowers of god our Father, as beseemeth deare children.
So them, since every thing in this birth is most excellent, the father, God: the seed, his word: the worker, his Spirit: the fruit, his children, the due remembrance of this gracious means, whereby we receive this privilege to be the Sons of god, ought to move us effectually to be followers of god our Father, as beseems deer children.
when their cōdiciōs deserue no loue at all, as was Esau of Isaac. But by meanes of this new birth, there is cause why god loueth them, whom he hath so regenerate.
when their conditions deserve no love At all, as was Esau of Isaac. But by means of this new birth, there is cause why god loves them, whom he hath so regenerate.
but as Chris• the head is holy of it self, so must tru• Christians the members of that head participate by grace the holynesse o• their head, wherby they become acce•ptable & amiable vnto God. This moued Paul ye Apostle to teach vs, that we are of god, in Christ Iesus, Who of god is made vnto vs wisedome,
but as Chris• the head is holy of it self, so must tru• Christians the members of that head participate by grace the holiness o• their head, whereby they become acce•ptable & amiable unto God. This moved Paul you Apostle to teach us, that we Are of god, in christ Iesus, Who of god is made unto us Wisdom,
and righteousnes, and sanctificatiō, and redēption ▪ And as ye whole body of Aarō became fragrāt by the meanes of ye precious ointement, which distilled from his head to the hemme of his garmentes, & as his whole body was glorious through his beautifull attire,
and righteousness, and sanctification, and redemption ▪ And as you Whole body of Aarō became fragrant by the means of you precious ointment, which distilled from his head to the hem of his garments, & as his Whole body was glorious through his beautiful attire,
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so is ye whole body of Christ, ( whereof we be members ) sweete in the presence of god, through the sanctification of his spirite, & glorious before him, through the righteousnesse of his sonne. For through Christ we, as liuely stones be made a spirituall house,
so is the Whole body of christ, (whereof we be members) sweet in the presence of god, through the sanctification of his Spirit, & glorious before him, through the righteousness of his son. For through christ we, as lively stones be made a spiritual house,
an holy nation, a people set at libertie, that we should shew forth the vertues of him that hath called vs foorth of darkenesse into this merueilous light.
an holy Nation, a people Set At liberty, that we should show forth the Virtues of him that hath called us forth of darkness into this marvelous Light.
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And thus you heare how both Peter and Paul by the •ue remembraunce of these gracious giftes, whiche necessarily folow our 〈 ◊ 〉 adoption into the children of god, through our regeneration wrought by his spirite, do earnestly exhorte vs to be folowers of god, as becommeth deare childrē. And this much touching the causes,
And thus you hear how both Peter and Paul by the •ue remembrance of these gracious Gifts, which necessarily follow our 〈 ◊ 〉 adoption into the children of god, through our regeneration wrought by his Spirit, do earnestly exhort us to be followers of god, as becomes deer children. And this much touching the Causes,
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as Christ hath loued vs. And surely the yocke, which our heauenly Father layeth vppon the neckes of vs his children, is light ▪ and the seruice, which he requireth of vs is sweete,
as christ hath loved us And surely the yocke, which our heavenly Father Layeth upon the necks of us his children, is Light ▪ and the service, which he requires of us is sweet,
when as all the practise of al our obedience standeth in loue, most sweete affectiō of a godly min• The Apostle meanyng to stirre vs v• effectually in this amiable imitatio• of god, vseth a metaphore drawen fr• walking in the way, whereby hee de•cribeth vnto vs that loue, wherein cōsisteth ye true imitation of god. Therfore that the depth of this doctrin• may be sounded, it shall behoue vs t• examine euery circūstance of the way ▪ which being knowen vnto vs by experience, may giue light vnto the meanyng of this speach: Walke in loue.
when as all the practice of all our Obedience Stands in love, most sweet affection of a godly min• The Apostle meaning to stir us v• effectually in this amiable imitatio• of god, uses a metaphor drawn fr• walking in the Way, whereby he de•cribeth unto us that love, wherein Consisteth you true imitation of god. Therefore that the depth of this doctrin• may be sounded, it shall behoove us t• examine every circumstance of the Way ▪ which being known unto us by experience, may give Light unto the meaning of this speech: Walk in love.
Princes, in fostering, cherishing, and gouerning Gods church: Subiectes in obeying their Princes: Noblemen, in making good lawes: M••gistrates, in executing iustice:
Princes, in fostering, cherishing, and governing God's Church: Subjects in obeying their Princes: Noblemen, in making good laws: M••gistrates, in executing Justice:
Husbandes • louing their VViues, Wiues, in su••mitting themselues vnto their husband Parentes, in nurturing their childre• Children, in obeying their parentes 〈 ◊ 〉 the Lorde:
Husbands • loving their VViues, Wives, in su••mitting themselves unto their husband Parents, in nurturing their childre• Children, in obeying their Parents 〈 ◊ 〉 the Lord:
For what tal•lēt soeuer god in mercy hath bestow•ed vpon vs, hee hath therefore giuen it vs, (yea though it be but a handicraft,) to vse to ye glorie of his name,
For what tal•lent soever god in mercy hath bestow•ed upon us, he hath Therefore given it us, (yea though it be but a handicraft,) to use to you glory of his name,
Of this abridgement of al our obedience required by gods lawes, christ himselfe is the collector, who calleth the loue of God, the first and great commaundement:
Of this abridgement of all our Obedience required by God's laws, Christ himself is the collector, who calls the love of God, the First and great Commandment:
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And that wee might learne, to walke in the waye of the Lorde, within these boundes, our Sauiour christ teacheth vs, that oure loue must bee vnfeyned in either respect.
And that we might Learn, to walk in the Way of the Lord, within these bounds, our Saviour Christ Teaches us, that our love must be unfeigned in either respect.
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loue neuer falleth away. And doe wee such thinges, and yet we are in the way? Surely then Paule was farre out of the way, which thus described the marke of the waye by the negatiues.
love never falls away. And do we such things, and yet we Are in the Way? Surely then Paul was Far out of the Way, which thus described the mark of the Way by the negatives.
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Loue suffereth long: loue is bountifull: loue reioyceth in the trueth: Loue beleueth all thinges: loue indureth all thinges. And can wee be in the way,
Love suffers long: love is bountiful: love rejoices in the truth: Love Believeth all things: love Endureth all things. And can we be in the Way,
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O then, deare, brethren, let vs bring forth the fruites of Loue, that it may appeare, we walke in loue. So shall wee be blessed, being not onely hearers of the word, but doers therof:
O then, deer, brothers, let us bring forth the fruits of Love, that it may appear, we walk in love. So shall we be blessed, being not only hearers of the word, but doers thereof:
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Fo• it is not inough to walke in this way (whereof I first spake) and by the marke to know the way; (which point was lastly handled) but we must also learne the maner of walking, whereby our iournieng is brought to an happy end.
Fo• it is not enough to walk in this Way (whereof I First spoke) and by the mark to know the Way; (which point was lastly handled) but we must also Learn the manner of walking, whereby our journeying is brought to an happy end.
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And this is the maner of our spirituall walking, that we walke continually in the Loue of God, and our Neighbour The league, whiche God made with Abraham and hys seed, (which are we if we be indued with the fayth of Abraham ) was not momentary, but perpetuall.
And this is the manner of our spiritual walking, that we walk continually in the Love of God, and our Neighbour The league, which God made with Abraham and his seed, (which Are we if we be endued with the faith of Abraham) was not momentary, but perpetual.
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Hith•aller lephanai, which by the proprietie of the Hebrue verbe in the coniuga•ion Hithpael, wherein it is vsed, doth signifie a continuall walkyng before the Lord in perfect obediēce vnto his lawes.
Hith•aller lephanai, which by the propriety of the Hebrew verb in the coniuga•ion Hithpael, wherein it is used, does signify a continual walking before the Lord in perfect Obedience unto his laws.
And least we should want a cōfortable example to lead vs on in this cōtinuall exercise of dutifull obediēce to our God, Enoch is reported to haue walked continually with the Lord all his life lōg, euen 365 yeares, in that hee folowed not the naughtinesse of his age,
And lest we should want a comfortable Exampl to led us on in this continual exercise of dutiful Obedience to our God, Enoch is reported to have walked continually with the Lord all his life long, even 365 Years, in that he followed not the naughtiness of his age,
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neither was steined with the corrupt worshipping of god with other, but worshipped him continually, according to his commaundementes, in fayth, integritie of hart,
neither was stained with the corrupt worshipping of god with other, but worshipped him continually, according to his Commandments, in faith, integrity of heart,
And shall we leaue so• sweete an example vnimitated? O• shall we neglect so great graces o• perpetually blisse purposed vnto vs in so certaine an example? god forbid ▪ For there can be nothing in this lyfe more sweete,
And shall we leave so• sweet an Exampl vnimitated? O• shall we neglect so great graces o• perpetually bliss purposed unto us in so certain an Exampl? god forbid ▪ For there can be nothing in this life more sweet,
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before the Lord, whiche the Apostle intendeth here, when as he exhorteth vs to walke in loue. Herein the example of the Israelites behauiour in their cōmyng forth of Egypt may stand vs in good steede.
before the Lord, which the Apostle intends Here, when as he exhorteth us to walk in love. Herein the Exampl of the Israelites behaviour in their coming forth of Egypt may stand us in good steed.
vnto all those Israelites, which in their hartes turned backe in the wildernes to Egypt, and graunted the same •nely vnto Iosuah and Caleb his ser•auntes, whiche walked continually i• the way, with chearefull myndes, in full assuraunce of the performance of gods promisses.
unto all those Israelites, which in their hearts turned back in the Wilderness to Egypt, and granted the same •nely unto Joshua and Caleb his ser•auntes, which walked continually i• the Way, with cheerful minds, in full assurance of the performance of God's promises.
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If therefore God thus punished the neglecting of his temporal gifts, how much more wil he be reuenged vpon the contemners of the spiritual graces? We may not then looke, my brethren, to enter into the kyngdome of God, except we walke on cōtinually in loue, which is the way, that leadeth into euerlasting life.
If Therefore God thus punished the neglecting of his temporal Gifts, how much more will he be revenged upon the contemners of the spiritual graces? We may not then look, my brothers, to enter into the Kingdom of God, except we walk on continually in love, which is the Way, that leads into everlasting life.
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How ca• we be starres in the Lords firmamen• except we shine continually in holines ▪ Or souldiers in his campe, except we stand continually vpon our watch against the spirituall aduersary? Or trees of his garden of Eden, except we grow continually by the vertue of the sappe of his spirite;
How ca• we be Stars in the lords firmamen• except we shine continually in holiness ▪ Or Soldiers in his camp, except we stand continually upon our watch against the spiritual adversary? Or trees of his garden of Eden, except we grow continually by the virtue of the sap of his Spirit;
And can wee be his passengers vnto the heauenly Ierusalem, except we walke on continually in the loue of god, & of our neighbour? wherefore (as the author of the Epistle to the Hebrues exhorteth vs) Let vs runne with patience the race that is set before vs. Let vs lift vp our handes, which hang downe, and our weake knees,
And can we be his passengers unto the heavenly Ierusalem, except we walk on continually in the love of god, & of our neighbour? Wherefore (as the author of the Epistle to the Hebrews exhorteth us) Let us run with patience the raze that is Set before us Let us lift up our hands, which hang down, and our weak knees,
The ende of the way, wherein the Apostle exhorteth vs to walke, is euerlasting life. Neither is it without cause, that I propose vnto you the ende of our walking.
The end of the Way, wherein the Apostle exhorteth us to walk, is everlasting life. Neither is it without cause, that I propose unto you the end of our walking.
For the end of all actions, being first in intention, and last in execution, is by experience found to be of that force, that it draweth vs on, (although it stand with our perill) to accōplish yt we intend, in hope to atchiue ye end, in our minds first proposed.
For the end of all actions, being First in intention, and last in execution, is by experience found to be of that force, that it draws us on, (although it stand with our peril) to accomplish that we intend, in hope to achieve you end, in our minds First proposed.
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& to walk in the narrow way, of due obedience vnto God, proposeth the ende, which is life, And on the cōtrary part, to deterre vs from entryng through the wide gate,
& to walk in the narrow Way, of due Obedience unto God, Proposeth the end, which is life, And on the contrary part, to deter us from entering through the wide gate,
then destruction, and the same to be cōtinued for euer in hell? Let vs then chearefully walke on in the way of obediēce so shall we receiue the promised reward.
then destruction, and the same to be continued for ever in hell? Let us then cheerfully walk on in the Way of Obedience so shall we receive the promised reward.
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god in old time gaue vnto the aunciēt Israelites the land of Canaan, a land for the fruitefulnes therof, sayd to flowe with milke and hony that they might, not onely possesse it, accordyng to his promise,
god in old time gave unto the ancient Israelites the land of Canaan, a land for the fruitefulnes thereof, said to flow with milk and honey that they might, not only possess it, according to his promise,
and by their earthly rest there inioyed after ye bondage in Egypt, to be stirred vp wt the desire of ye heauenly rest to be possessed by ye people of god, after their deliuerance frō the thraldom of Satan. Read the fourth to the Hebrues, and there shall you finde this doctrine waranted.
and by their earthly rest there enjoyed After you bondage in Egypt, to be stirred up with the desire of you heavenly rest to be possessed by you people of god, After their deliverance from the thraldom of Satan. Read the fourth to the Hebrews, and there shall you find this Doctrine warranted.
and therefore for our incouragement, he calleth euerlasting life, Saluation whereby vndoubtedly he would haue vs to know, that euerlasting life is that blessed state, wherein we shall be deliuered from all calamities of the body, all griefes of the mynde, all corruptiō of our nature, from sinne, from death, from Satā. So shall our bodies, which now are corruptible, become incorruptible: which now ar ignominious, become glorious: which now are weak, becom strōg: which now are natural, become spiritual: which now is mortal, become immortal.
and Therefore for our encouragement, he calls everlasting life, Salvation whereby undoubtedly he would have us to know, that everlasting life is that blessed state, wherein we shall be Delivered from all calamities of the body, all griefs of the mind, all corruption of our nature, from sin, from death, from Satā. So shall our bodies, which now Are corruptible, become incorruptible: which now Are ignominious, become glorious: which now Are weak, become strong: which now Are natural, become spiritual: which now is Mortal, become immortal.
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Christ our Sauiour, regarding the grossenes of our capacitie in heauenly mysteries, compareth euerlasting life els where, to a kingdome, wherein we shall eate and drinke at his table,
christ our Saviour, regarding the grossness of our capacity in heavenly Mysteres, compareth everlasting life Else where, to a Kingdom, wherein we shall eat and drink At his table,
By these earthly and corporall benefites, Christ signifieth heauenly and spirituall blessinges, assuring vs, that, in the world to come, we shall haue the fruition of the Lord, and with him the fulnesse of felicitie. And this is euerlasting life.
By these earthly and corporal benefits, christ signifies heavenly and spiritual blessings, assuring us, that, in the world to come, we shall have the fruition of the Lord, and with him the fullness of felicity. And this is everlasting life.
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But know this, that this onely belongeth to them, whiche continue with Christ in his tentations. To set foorth vnto vs the exceedyng glorie of eternall life, Paule, Iames, and the Spirite in the Reuelation liken it to a Crowne, or Gar•and, which was wont to be set, in ho•ourable maner, vppon their heades, which in making masteries got the •est.
But know this, that this only belongeth to them, which continue with christ in his tentations. To Set forth unto us the exceeding glory of Eternal life, Paul, James, and the Spirit in the Revelation liken it to a Crown, or Gar•and, which was wont to be Set, in ho•ourable manner, upon their Heads, which in making masteries god the •est.
But since the ende is alwaies fresh in the eye of the minde, (as is before sayd) Paule vndoubtedly much meditated vpon the ende of our spiritual walking, whiche is (as I haue shewed) eternall life. And yet, his excellent reuelation notwithstanding as one not able in wordes to describe euerlasting life, he leaueth it to the meditations of our mindes, shewing vs, that the thinges which God hath prepared for them which loue him, are suche and so excellēt, as the eye hath not seene,
But since the end is always fresh in the eye of the mind, (as is before said) Paul undoubtedly much meditated upon the end of our spiritual walking, which is (as I have showed) Eternal life. And yet, his excellent Revelation notwithstanding as one not able in words to describe everlasting life, he Leaveth it to the meditations of our minds, showing us, that the things which God hath prepared for them which love him, Are such and so excellent, as the eye hath not seen,
And to conclude, we haue a moste excellent portrature of this eternall life in the 21. chapter of the Reuelation of Iohn, where it is cōpared to a citie curiously built, garnished with golde and pretious stones beautified within and without.
And to conclude, we have a most excellent portraiture of this Eternal life in the 21. chapter of the Revelation of John, where it is compared to a City curiously built, garnished with gold and precious stones beautified within and without.
And the glory & honor of the Gentiles shall bee brought vnto it. And there shall enter into it none vncleane thing, neyther whatsoeuer worketh abhomination or lyes:
And the glory & honour of the Gentiles shall be brought unto it. And there shall enter into it none unclean thing, neither whatsoever works abomination or lies:
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but they, which are writtē in the lambs booke of life. O gracious God, which in mercie hast prepared so glorious a place for thy seruauntes. Thy name be praysed: Thy name be praysed.
but they, which Are written in the Lambs book of life. Oh gracious God, which in mercy hast prepared so glorious a place for thy Servants. Thy name be praised: Thy name be praised.
But calling to mind our filthines through sinne, let vs washe our robes through faithfull repentance in the bloud of the lamb, that they may become white:
But calling to mind our filthiness through sin, let us wash our robes through faithful Repentance in the blood of the lamb, that they may become white:
Therfore to be beloued for the Creators sake, vnfaynedly, sincerely, & freely. How much more ought our loue to be such toward our Christian neighbor, considering, that in him the image of God, which was decayed by Adam, is renued through christ, wherby hee is become thorough grace the child of God, and the heyre of euerlasting life.
Therefore to be Beloved for the Creators sake, unfeignedly, sincerely, & freely. How much more ought our love to be such towards our Christian neighbour, considering, that in him the image of God, which was decayed by Adam, is renewed through Christ, whereby he is become through grace the child of God, and the heir of everlasting life.
The first example of this vnfayned, sincere, and free loue, is God the Father, who so loued the worlde, that hee gaue his onely begotten Sonne, that whosoeuer beleueth in him, should not perish, but haue euerlasting life.
The First Exampl of this unfeigned, sincere, and free love, is God the Father, who so loved the world, that he gave his only begotten Son, that whosoever Believeth in him, should not perish, but have everlasting life.
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If we consider this gracious dealing of god with vs, we shall finde it to be a most perfect mirrour of his free loue towardes vs, what soeuer herein we way.
If we Consider this gracious dealing of god with us, we shall find it to be a most perfect mirror of his free love towards us, what soever herein we Way.
If we search into the manner of the loue, wherewith God loued vs so, and so exceedingly, that he gaue to ransome vs from our spirituall bondage, not siluer, gold, or precious stones, not onely a creature to saue vs creatures, not an angell to deliuer vs men, but his own sonne, yea his onely Sonne, God to remayne God, and man, to be a sacrifice, by an ignominious death to bee offered for vs, euen the price of our redemption. If we take a vewe of the ende, for the which God loued vs, we shall perceaue, that it was not to the benefite of himselfe,
If we search into the manner of the love, wherewith God loved us so, and so exceedingly, that he gave to ransom us from our spiritual bondage, not silver, gold, or precious stones, not only a creature to save us creatures, not an angel to deliver us men, but his own son, yea his only Son, God to remain God, and man, to be a sacrifice, by an ignominious death to be offered for us, even the price of our redemption. If we take a view of the end, for the which God loved us, we shall perceive, that it was not to the benefit of himself,
or of his Sonne, (For God in himselfe, and of himselfe, without his creatures, is absolutely blessed) but to our benefite, that wee through him being saued, with him might liue blessedly for euer.
or of his Son, (For God in himself, and of himself, without his creatures, is absolutely blessed) but to our benefit, that we through him being saved, with him might live blessedly for ever.
verely nothing, but that hee giueth vs, a liuely fayth to receaue Christ, that in him we may receaue all thinges necessary for our saluation, and that wee be holy, and without blame before him in loue.
verily nothing, but that he gives us, a lively faith to receive christ, that in him we may receive all things necessary for our salvation, and that we be holy, and without blame before him in love.
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If therefore wee thus loue, as Christ hath loued vs, vnfaynedly, sincerely, and freely, without all regarde of merite, then walke we in loue, then are we followers of Gods as beloued children we are called Christians of christ, let vs resemble him in maners, els are we, our name notwithstanding, monsters, we take our selues to bee the Disciples of Christ, let vs then learne to practise the precepte of Christ, which he teacheth vs saying:
If Therefore we thus love, as christ hath loved us, unfeignedly, sincerely, and freely, without all regard of merit, then walk we in love, then Are we followers of God's as Beloved children we Are called Christians of Christ, let us resemble him in manners, Else Are we, our name notwithstanding, monsters, we take our selves to be the Disciples of christ, let us then Learn to practise the precept of christ, which he Teaches us saying:
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Wherein it is required, that we, whiche are beloued of God in Christ, should loue our brethren, whom, the Father loueth in the Sonne, as tenderly as hee loueth vs. And thus haue I taught you, my brethren, folowing Paules steppes in this place, by the example both of the Father, and of the Sonne, what manne• of loue God requireth at our handes that we may proue followers of him as deare children.
Wherein it is required, that we, which Are Beloved of God in christ, should love our brothers, whom, the Father loves in the Son, as tenderly as he loves us And thus have I taught you, my brothers, following Paul's steps in this place, by the Exampl both of the Father, and of the Son, what manne• of love God requires At our hands that we may prove followers of him as deer children.
Now foloweth in the texte the second way, whereby Paule describet• the manner of loue, by the practis• whereof wee become followers o• God, when as hee sayth:
Now Followeth in the text the second Way, whereby Paul describet• the manner of love, by the practis• whereof we become followers o• God, when as he say:
Paul hauyng lastly proposed Christ himselfe vnto vs, as a perfect paterne, after ye which we must fashion that our loue, wherein wee must walke, that wee may be found followers of God, as deare children, forgetteth not, to proue vnto vs the perfection of the paterne of our imitatiō, (I mean of the loue of christ ) by the excellent effecte, whiche came thereof,
Paul having lastly proposed christ himself unto us, as a perfect pattern, After you which we must fashion that our love, wherein we must walk, that we may be found followers of God, as deer children, forgetteth not, to prove unto us the perfection of the pattern of our imitation, (I mean of the love of Christ) by the excellent Effect, which Come thereof,
yet •till note, beloued, that the loue of Christ is here proposed vnto vs, not •o muche to bee contemplated (al•hough it deserue a most reuerend cōtemplation) as to be imitated.
yet •till note, Beloved, that the love of christ is Here proposed unto us, not •o much to be contemplated (al•hough it deserve a most reverend contemplation) as to be imitated.
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But forsomuche as vnder this effecte of Christes loue, wherewith he loued vs vnto the end, the worke of our whole •edemption offereth it selfe to be considered, it shall behoue me, following my texte, to deliuer the same vnto you (as God shall inhable me) more particularly.
But forsomuch as under this Effect of Christ's love, wherewith he loved us unto the end, the work of our Whole •edemption Offereth it self to be considered, it shall behoove me, following my text, to deliver the same unto you (as God shall inhable me) more particularly.
and his rig•teousnesse, and true holinesse is clea• blotted out, so that now vve are de• in our trespasses and sinns, being by natu• the children of wrath, and depriued the glory of God.
and his rig•teousnesse, and true holiness is clea• blotted out, so that now we Are de• in our Trespasses and Sins, being by natu• the children of wrath, and deprived the glory of God.
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Nowe let vs cons•der the mercy of God. VVhen w• were not able, by our owne pow• to deliuer oure selues from this v•speakable miserie, into the which th•rough sinne wee were fallen, e Go• had deuised, before the foundation of t•• world, to restore vs to libertie, by a• holye conciliation to bee made b•twene him and vs. But let vs co•sider how the case stoode, God ke• his couenaunt, which hee made with Man: Man brake the couenant, which hee made with God. God the Creator was offended: Man the Creature had offended.
Now let us cons•der the mercy of God. When w• were not able, by our own pow• to deliver our selves from this v•speakable misery, into the which th•rough sin we were fallen, e Go• had devised, before the Foundation of t•• world, to restore us to liberty, by a• holy conciliation to be made b•twene him and us But let us co•sider how the case stood, God ke• his Covenant, which he made with Man: Man brake the Covenant, which he made with God. God the Creator was offended: Man the Creature had offended.
God needed not to seeke a reconciliation with Man, who of him selfe without Man is blessed: Man durst not seeke a reconciliation, with God, who of him-selfe without God, is curssed.
God needed not to seek a reconciliation with Man, who of him self without Man is blessed: Man durst not seek a reconciliation, with God, who of himself without God, is cursed.
as of his function or office? Behold the reuelation of the misterie, vvhich vvas kept secret since the world began, euen the hid vvisedome, vvhich God had determined before the vvorlde,
as of his function or office? Behold the Revelation of the mystery, which was kept secret since the world began, even the hid Wisdom, which God had determined before the world,
When the fulnesse of time vvas com, God sent forth his sonne, made of a vvoman, made vnder the lavv, that he might redeeme vs, vvhiche vvere vnder the lavve, that vve might receiue the addoption of Sonnes.
When the fullness of time was come, God sent forth his son, made of a woman, made under the law, that he might Redeem us, which were under the law, that we might receive the addoption of Sons.
This was a fit mediatour, an apt reconcyler, a conuenient daies-man betweene god and Man. For beeing god euen the Sonne of god, hee durst presente him selfe before god his Father, to intreat for Man, as one vvhich thought it no robberie to bee equall vvith god:
This was a fit Mediator, an apt reconcyler, a convenient Dayman between god and Man. For being god even the Son of god, he durst present him self before god his Father, to entreat for Man, as one which Thought it no robbery to be equal with god:
And beeing Man ▪ euen the Son of Marie the virgin, was willing to reconcile Man vnto god, as one which was touched with the feeling of our infirmities.
And being Man ▪ even the Son of Marry the Virgae, was willing to reconcile Man unto god, as one which was touched with the feeling of our infirmities.
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Beholde, a virgin shall bee with childe & shall Beare a Son, and they shall call his name Emanuell, which is by interpretation, god with vs. And this is hee which is the Sacrificer, god with god and Man with Man one Christ, the Sonne of god, the second person in the blessed Trinitie. Nowe this much being spoken of the person and substaunce of the Sacrificer, let vs nowe more neerely way, who,
Behold, a Virgae shall be with child & shall Bear a Son, and they shall call his name Emmanuel, which is by Interpretation, god with us And this is he which is the Sacrificer, god with god and Man with Man one christ, the Son of god, the second person in the blessed Trinity. Now this much being spoken of the person and substance of the Sacrificer, let us now more nearly Way, who,
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None was found fit, (as yee haue heard) to bee the Sacrificer to God for Man, but the onely Sone of God, who in respect of his function or office, is called the Meshiah, Christ the Annoynted. This name the word of God attributeth to Prophets, Priests, and Kinges, as well because they were annointed with materiall oyle, (in token of spirituall graces, wherewith god had indued them for the executing of their offices) as also for that they were figures of Christ then to come.
None was found fit, (as ye have herd) to be the Sacrificer to God for Man, but the only Soon of God, who in respect of his function or office, is called the Messiah, christ the Anointed. This name the word of God attributeth to prophets, Priests, and Kings, as well Because they were anointed with material oil, (in token of spiritual graces, wherewith god had endued them for the executing of their Offices) as also for that they were figures of christ then to come.
but with the oile of gladnesse aboue his fellows that is, with the full measure of his spiritual graces, yt he being our great Prophet, our high Priest, and our mightie King, might bee a fit Sacrificer to reconcile vs vnto god.
but with the oil of gladness above his Fellows that is, with the full measure of his spiritual graces, that he being our great Prophet, our high Priest, and our mighty King, might be a fit Sacrificer to reconcile us unto god.
Necessarie it was, that the Sacrificer, should bee the Prophet of gods people, that the Spirite of the Lorde being vppon him, hee might therefore annoynt him, that hee should preache the Gospell to the poore:
Necessary it was, that the Sacrificer, should be the Prophet of God's people, that the Spirit of the Lord being upon him, he might Therefore anoint him, that he should preach the Gospel to the poor:
hee might send him, that he shold heal the broken harted that he shold Preach deliuerance to the Captiues and recouering of sight to the blinde that he should set at libertie them, that are brused:
he might send him, that he should heal the broken hearted that he should Preach deliverance to the Captives and recovering of sighed to the blind that he should Set At liberty them, that Are Bruised:
Necessary it was that the Sacrificer should bee the Priest of gods people, that since god had no pleasure in burnt offrings, & sin offrings he might offer his body in sacrifice to god the fathe• & so do his vvill, by the which we are sātified:
Necessary it was that the Sacrificer should be the Priest of God's people, that since god had no pleasure in burned offerings, & since offerings he might offer his body in sacrifice to god the fathe• & so do his will, by the which we Are sanctified:
And for that it was impossible, that the blood of bulles and goates should take away sinnes, he might redeem vs, with his precious blood, being a lambe vndefiled, and vvithout spotte:
And for that it was impossible, that the blood of Bulls and Goats should take away Sins, he might Redeem us, with his precious blood, being a lamb undefiled, and without spot:
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Necessarie it was, that the sacrificer should be the king of gods people to ouer-come ye world, to subdue the flesh, to conquer Satan, to vanquish sinne, to pacifie gods wrath, to plucke out the sting of deeth, to spoyle hell of her victorie to leade captiuitie captiue, to giue giftes vnto men, and to triumph ouer all hys enimies:
Necessary it was, that the sacrificer should be the King of God's people to overcome you world, to subdue the Flesh, to conquer Satan, to vanquish sin, to pacify God's wrath, to pluck out the sting of death, to spoil hell of her victory to lead captivity captive, to give Gifts unto men, and to triumph over all his enemies:
yea to direct vs his people with his vvord, to guide vs by his spirite, to defend vs by his povver, vnto vvhome god gaue the throne of his Father Dauid, that hee might raigne ouer the house of Iacob for euer, that of his kingdome shoulde be none ende.
yea to Direct us his people with his word, to guide us by his Spirit, to defend us by his power, unto whom god gave the throne of his Father David, that he might Reign over the house of Iacob for ever, that of his Kingdom should be none end.
whether the Papistes be not of the number of those false teachers, whome Peter prophecied should come, vvhiche should denie the Lord that bought them, which vndoubtedly they doe,
whither the Papists be not of the number of those false Teachers, whom Peter prophesied should come, which should deny the Lord that bought them, which undoubtedly they do,
by setting vp their sacrifice of the Masse, they deny ye fulnesse of Christes Priest-hood: by mayntayning, that the Bishop of Rome is Christes vicar generall vpon earth, they deny the fulnesse of Christes kingdome. But let them take heede and repent in time, otherwise (according to Peters commination) they vvill hring vppon themselues svvift damnation.
by setting up their sacrifice of the Mass, they deny you fullness of Christ's Priesthood: by maintaining, that the Bishop of Room is Christ's vicar general upon earth, they deny the fullness of Christ's Kingdom. But let them take heed and Repent in time, otherwise (according to Peter's commination) they will hring upon themselves swift damnation.
And gaue himselfe for vs. So was the prophecie of Dauid, concerning Christes voluntary death, fulfilled, reported by the author of the Epistle to the Hebrues in this maner:
And gave himself for us So was the prophecy of David, Concerning Christ's voluntary death, fulfilled, reported by the author of the Epistle to the Hebrews in this manner:
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and that we are his sheepe, to testifie hys prompt minde to die for vs, hee pronounceth, that whereas no man could take his life from him, hee layde it dovvne of himselfe, for his sheepe. If any obiect and say:
and that we Are his sheep, to testify his prompt mind to die for us, he pronounceth, that whereas no man could take his life from him, he laid it down of himself, for his sheep. If any Object and say:
Yea but when Christ saw, that his bitter death approched, comparing it to a cuppe, he prayed his Father, that, if it vvere possible it might passe from him:
Yea but when christ saw, that his bitter death approached, comparing it to a cup, he prayed his Father, that, if it were possible it might pass from him:
For in that, Christ was subiect to humane affections and passions as heauinesse, trouble of minde, and agonie, (into the which he fel, not so much through the terrour of death approching,
For in that, christ was Subject to humane affections and passion as heaviness, trouble of mind, and agony, (into the which he fell, not so much through the terror of death approaching,
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as the sensible feeling of Gods wrath then begon to be layd vppon him for our sinnes) it sheweth, that he was a true and a natural man (∵) But in that hee subdueth the infirmitie of the fleshe, and submitteth his will to the will of his Father, hee sheweth himselfe to be god, who being conceiued,
as the sensible feeling of God's wrath then begun to be laid upon him for our Sins) it shows, that he was a true and a natural man (∵) But in that he subdueth the infirmity of the Flesh, and submitteth his will to the will of his Father, he shows himself to be god, who being conceived,
Ye see then, that the manner of his sacrificing, was by a vvilling and a voluntary death. Oh the exceeding loue of Christ to vs-ward, vvho vvhen vve vvere yet sinners died for vs. Greater loue than this hath no manne,
You see then, that the manner of his sacrificing, was by a willing and a voluntary death. O the exceeding love of christ to usward, who when we were yet Sinners died for us Greater love than this hath no man,
But vvee are the friendes of Christ, if we doe vvhatsoeuer he commaundeth vs. And this is his commaundement, that vve loue one an other as he hath loued vs. But he loued vs with an vnfayned loue, whiche of his owne accorde gaue himselfe for vs. Let vs therefore loue one an other vnfaynedly, as beseemeth the disciples of Iesus Christ. And this may suffice to be spoken of the maner of the sacrificing of Christ.
But we Are the Friends of christ, if we do whatsoever he commandeth us And this is his Commandment, that we love one an other as he hath loved us But he loved us with an unfeigned love, which of his own accord gave himself for us Let us Therefore love one an other unfeignedly, as beseems the Disciples of Iesus christ. And this may suffice to be spoken of the manner of the sacrificing of christ.
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looke what christ is, as touching his Man-head, and that is the sacrifice offered for vs. But Christ, according to his humanitie, standeth of a reasonable soule, and an humane body.
look what Christ is, as touching his Manhead, and that is the sacrifice offered for us But christ, according to his humanity, Stands of a reasonable soul, and an humane body.
So then so tenderly did Christ loue vs, that he redeemed vs, not with corruptible thinges, siluer and golde: 20, but with his owne pretious bloud, as of a lambe vndefiled, and without spot.
So then so tenderly did christ love us, that he redeemed us, not with corruptible things, silver and gold: 20, but with his own precious blood, as of a lamb undefiled, and without spot.
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For although the sacrifices of the law were ordayned by God, yet was it vnpossible, that by the bloud of bulles and goates, our sinnes should be taken away.
For although the Sacrifices of the law were ordained by God, yet was it unpossible, that by the blood of Bulls and Goats, our Sins should be taken away.
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And although Angels be most excellent creatures of God, yet was the nature of none of them fit for this sacrifice. And therfore ye Sonne of god tooke not vpon him the nature of an Angell, but of Man, that in hys Manhead, hee might reconcile Man vnto god, as in Man-head Man fell from god. This was the onely way to satisfie gods iustice,
And although Angels be most excellent creatures of God, yet was the nature of none of them fit for this sacrifice. And Therefore you Son of god took not upon him the nature of an Angel, but of Man, that in his Manhead, he might reconcile Man unto god, as in Manhead Man fell from god. This was the only Way to satisfy God's Justice,
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and the roote of Dauid, is worthy to open the booke of life, and to lose the seuen seales of the Mysteries of the kingdome of heauen ▪ euen the lambe of god, whiche taketh away but sinnes ▪ the lambe of god, which was killed for vs:
and the root of David, is worthy to open the book of life, and to loose the seuen Seals of the Mysteres of the Kingdom of heaven ▪ even the lamb of god, which Takes away but Sins ▪ the lamb of god, which was killed for us:
And for conclusion of this point marke, I beseech you this mysterie in our reconciliation, that he onely is the sacrifice, who onely is the sacrificer, Christ the one, Christ the other, who by himselfe hath reconciled vs to god his father. Therfore blame vs not,
And for conclusion of this point mark, I beseech you this mystery in our reconciliation, that he only is the sacrifice, who only is the sacrificer, christ the one, christ the other, who by himself hath reconciled us to god his father. Therefore blame us not,
although we dare not teach (as doe the Papists most blasphemously) that Christ is offered in the Lordes supper, by the minister to god, for our sinnes, (who in the ende of the vvorld, vvas made manifest once, to put avvay sinne:
although we Dare not teach (as doe the Papists most blasphemously) that christ is offered in the lords supper, by the minister to god, for our Sins, (who in the end of the world, was made manifest once, to put away sin:
by the sacrifice of himselfe,) but beleue vs, when wee teach, that thereby the memory of his death is continued vntill his comming, according to the institution of Christ himselfe.
by the sacrifice of himself,) but believe us, when we teach, that thereby the memory of his death is continued until his coming, according to the Institution of christ himself.
Now since Christ hath loued vs, more than hee hath loued his body, his bloud, his soule, his life, all the which he gaue for the price of our redemption, let vs loue one an other as hee hath loued vs,
Now since christ hath loved us, more than he hath loved his body, his blood, his soul, his life, all the which he gave for the price of our redemption, let us love one an other as he hath loved us,
Therefore Paule knowing, that Christ is the ende of the lawe, (whiche hathe fulfilled the law of commandementes through his obedience, and performed, what soeuer was figured in the law of ceremonies,
Therefore Paul knowing, that christ is the end of the law, (which hath fulfilled the law of Commandments through his Obedience, and performed, what soever was figured in the law of ceremonies,
for our redemption) calleth him in this text an offering, and a Sacrifice. The kindes of Sacrificers in the lawe of Moses were manie and sundry, not deuised by Men, but ordayned by god, to signifie partly the filthinesse of sinne in vs, vvhereby vvee be deuided from god, and partly the expiation of sinne through Christ, vvhereby vve be reconciled vnto god.
for our redemption) calls him in this text an offering, and a Sacrifice. The Kinds of Sacrificers in the law of Moses were many and sundry, not devised by Men, but ordained by god, to signify partly the filthiness of sin in us, whereby we be divided from god, and partly the expiation of sin through christ, whereby we be reconciled unto god.
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So by the nature of them, we may learne the qualities of the sacrifice, which is Christ. For first Paul calleth Christ Prosphoran, an oblation, an holy offering:
So by the nature of them, we may Learn the qualities of the sacrifice, which is christ. For First Paul calls christ Prosphoran, an oblation, an holy offering:
By the first, we learn Christes holinesse, by the second wee learne Christes suffering. It was meete, that this sacrifice shoulde be holy, that it might sanctifie the vnholy:
By the First, we Learn Christ's holiness, by the second we Learn Christ's suffering. It was meet, that this sacrifice should be holy, that it might sanctify the unholy:
That Christ might become an holy sacrifice, to make vs holy vnto our God, he was conceiued without sinne by the holy Ghost, he was borne without sinne of the virgin Mary, he liued without sin in true obedience, he dyed without sinne an innocent death.
That christ might become an holy sacrifice, to make us holy unto our God, he was conceived without sin by the holy Ghost, he was born without sin of the Virgae Marry, he lived without since in true Obedience, he died without sin an innocent death.
For God will not that man-kind be saued, except by Man his law giuen to mankinde, bee fulfilled, That is, God will so bee found mercifull, towards mankinde, in remitting of sinne, that he wil stil remayne iust, in requiring of mankinde obedience to his lawes.
For God will not that mankind be saved, except by Man his law given to mankind, be fulfilled, That is, God will so be found merciful, towards mankind, in remitting of sin, that he will still remain just, in requiring of mankind Obedience to his laws.
None that vnderstood, None that sought after god, ye sonne of god himselfe became innocent man yt in ye nature of man hee might obey the lawes of God, yt as by one mans disobedience manie were made sinners,
None that understood, None that sought After god, you son of god himself became innocent man that in you nature of man he might obey the laws of God, that as by one men disobedience many were made Sinners,
The other, the assurance of our saluation, whiche standeth with the iustice of God. Let vs therefore so hope for life euerlasting, that wee he holy, as our redeemer is holy.
The other, the assurance of our salvation, which Stands with the Justice of God. Let us Therefore so hope for life everlasting, that we he holy, as our redeemer is holy.
when in the texte, hee calleth him Thusian, an hoast, a Sacrifice. The thinges whereof this sacrifice stoode, was either a bull: or an Oxe, or an heffer: or a calfe, or a Ram or an ewe, or a lambe, or a goate, or a turtle doue, or a young pigion, which was appointed by ye law,
when in the text, he calls him Christian, an host, a Sacrifice. The things whereof this sacrifice stood, was either a bull: or an Ox, or an heffer: or a calf, or a Ram or an ewe, or a lamb, or a goat, or a turtle dove, or a young pigeon, which was appointed by you law,
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Hereby was signified ye suffering of Christ, ye sheddyng of his bloud, his death vppon the Crosse, whereby hee might become a propitiatorie sacrifice for the takyng away of the sinnes of the world.
Hereby was signified the suffering of christ, the shedding of his blood, his death upon the Cross, whereby he might become a propitiatory sacrifice for the taking away of the Sins of the world.
The Patriarches, the Prophetes, and all the children of God, from Adam to Christ, as they set the eyes of their bodies in the exercise of religion vppon these sacrifices and oblations,
The Patriarchs, the prophets, and all the children of God, from Adam to christ, as they Set the eyes of their bodies in the exercise of Religion upon these Sacrifices and Oblations,
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That christ should be •aken from the prison and iudgement, •hat he should be cut off from the ground •f the liuing, which punishement should •oe vpō him,
That Christ should be •aken from the prison and judgement, •hat he should be Cut off from the ground •f the living, which punishment should •oe upon him,
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Neuerthelesse, that it should please the Lord to smite Christ with in•••mitie, that when he had made his soule an offering for sinne, hee might see long lasting seede:
Nevertheless, that it should please the Lord to smite christ with in•••mitie, that when he had made his soul an offering for sin, he might see long lasting seed:
That Christ should see the fruite and labour of his soule, and be satisfied: who, being the righteous seruaunt of the Lorde, with his knowledge shoulde iustifie the multitude,
That christ should see the fruit and labour of his soul, and be satisfied: who, being the righteous servant of the Lord, with his knowledge should justify the multitude,
And that I hold you not longer, dearely beloued, either in the figures, or prophecies of the old Testament, whiche concerne christes suffering, whereby he became a slayne sacrifice for sine, let vs call to minde, what thereof is reported in the New. Then shall wee finde that christes whole life was a perpetuall suffering: where in he was a wearied, hungred, and thirsted: wherein hee was bannished, slandered and persecuted: wherein hee was tempted fasted, and watched: wherein hee laboured, preached, and prayed: wherein hee sorowed, greeued and swette water and bloud:
And that I hold you not longer, dearly Beloved, either in the figures, or prophecies of the old Testament, which concern Christ's suffering, whereby he became a slain sacrifice for sine, let us call to mind, what thereof is reported in the New. Then shall we find that Christ's Whole life was a perpetual suffering: where in he was a wearied, hungered, and thirsted: wherein he was banished, slandered and persecuted: wherein he was tempted fasted, and watched: wherein he laboured, preached, and prayed: wherein he sorrowed, grieved and sweat water and blood:
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wherein he was without cause exclamed against wrongfully accused, and vniustly condemned: wherein hee was stripped, buffeted, and spitte vpon: wherein he was blinde-folded, mocked, and disdainefully crowned with thorns wherin he was crucified, tormented, and wounded, wherein he became accurssed of God, susteined his, wrath, and died a most shamfull death.
wherein he was without cause exclaimed against wrongfully accused, and unjustly condemned: wherein he was stripped, buffeted, and spit upon: wherein he was blindfolded, mocked, and disdainfully crowned with thorns wherein he was Crucified, tormented, and wounded, wherein he became accursed of God, sustained his, wrath, and died a most shameful death.
verily to pacifie Gods wrath, and to satisfie his iustice, who would not suffer the sinne of man-kind vnpunished in mankind Therfore it was expedient, that the iust should suffer for the vniust, that the shepherd should giue his life for his sheep, that the Lord, should redeem his people
verily to pacify God's wrath, and to satisfy his Justice, who would not suffer the sin of mankind unpunished in mankind Therefore it was expedient, that the just should suffer for the unjust, that the shepherd should give his life for his sheep, that the Lord, should Redeem his people
O the vnsearchable wisdome of God our gracious Lorde, whiche by the holines, and suffering of Christ his Sonne, hath both extended his mercy, and maintained his iustice: Extended his mercy, in forgiuing his elect their sinnes,
Oh the unsearchable Wisdom of God our gracious Lord, which by the holiness, and suffering of christ his Son, hath both extended his mercy, and maintained his Justice: Extended his mercy, in forgiving his elect their Sins,
when hee vseth these wordes, For vs. In the wordes before, the Apostle exhorting the Ephesians, to leade a godlie life, speaketh vnto them in this manner:
when he uses these words, For us In the words before, the Apostle exhorting the Ephesians, to lead a godly life, speaks unto them in this manner:
but, describing the manner of loue wherein we should walke, by the example of Christ, he altereth the person ioyning himselfe which wrote, with the Ephesians to whome hee wrote,
but, describing the manner of love wherein we should walk, by the Exampl of christ, he altereth the person joining himself which wrote, with the Ephesians to whom he wrote,
and addeth, Euen as christ hath loued vs, and giuen himselfe for vs. Hereby we learne that the beleeuing Iwes, as was the writer, and the beleuing Gentiles, as were they to whome the Epistle was written, are they for whom Christ offered himself.
and adds, Even as Christ hath loved us, and given himself for us Hereby we Learn that the believing Iwes, as was the writer, and the believing Gentiles, as were they to whom the Epistle was written, Are they for whom christ offered himself.
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So many Sacrifices, being all figures of the sacrifice of Christ, ordeined of god to bee offered for the sinnes of the people, do euidenly prooue that Gods people,
So many Sacrifices, being all figures of the sacrifice of christ, ordained of god to be offered for the Sins of the people, do evidently prove that God's people,
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It is true, that the auncient Israelites were greuously ▪ oppressed in Aegipt by the tiranny of Pharao, & from thence deliuered by ye commaundement of God, through the conduction of Moses, but with all, therby is prefigured, that we bee all through sinne, became slaues to Satan in this world,
It is true, that the ancient Israelites were grievously ▪ oppressed in Egypt by the tyranny of Pharaoh, & from thence Delivered by you Commandment of God, through the conduction of Moses, but with all, thereby is prefigured, that we be all through sin, became slaves to Satan in this world,
The Prophets, Christ, and the Apostles teache, that they, for whome Christ died, are steined with sinne, transgressours of Gods lawe and subiect to his curse. Esaye propheciyng of our redemption, calleth vs weake, wounded, and sinfull .
The prophets, christ, and the Apostles teach, that they, for whom christ died, Are stained with sin, transgressors of God's law and Subject to his curse. Isaiah propheciyng of our redemption, calls us weak, wounded, and sinful.
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And that hee came not, to call the righteous, but the sinners to repentance. And Paule, speaking of the accomplishment of oure saluation, leaueth it thus recorded:
And that he Come not, to call the righteous, but the Sinners to Repentance. And Paul, speaking of the accomplishment of our salvation, Leaveth it thus recorded:
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And to this ende doth Paule dispute mightily in the Epistle to the Romaines, prouing that, by the vvorkes of the law, no flesh can be iustified in the sight of God.
And to this end does Paul dispute mightily in the Epistle to the Romans, proving that, by the works of the law, no Flesh can be justified in the sighed of God.
But that, wee are iustified freely by grace, through the redemption, that is in Christ concluding, that a man is iustified by fayth without the workes of the law.
But that, we Are justified freely by grace, through the redemption, that is in christ concluding, that a man is justified by faith without the works of the law.
Then, to sette before the eyes of our mindes, the exceeding measure of the loue of God towardes vs, which so loued the world, that he hath giuen his onely begotten Sonne, that whosoeuer beleueth in him, shuld not perish, but haue eternall life.
Then, to Set before the eyes of our minds, the exceeding measure of the love of God towards us, which so loved the world, that he hath given his only begotten Son, that whosoever Believeth in him, should not perish, but have Eternal life.
But seeing God hath thus loued vs, when we were hys enimies, that he reconciled vs vnto himself, by the death of his Sonne, ought not we then to be followers of god,
But seeing God hath thus loved us, when we were his enemies, that he reconciled us unto himself, by the death of his Son, ought not we then to be followers of god,
as deare children, and to walk in loue, as Christ hath loued vs, and giuen himselfe for vs (to be) an offering and a sacrifice of a sweete smelling sauour to god.
as deer children, and to walk in love, as christ hath loved us, and given himself for us (to be) an offering and a sacrifice of a sweet smelling savour to god.
The fifth circumstance, in our redemption diligently to bee considered, is vnto whome this holy sacrifice was offered by Christ for our reconciliation.
The fifth circumstance, in our redemption diligently to be considered, is unto whom this holy sacrifice was offered by christ for our reconciliation.
then is there occasion offered of reconciliation, whiche cannot be accomplished, but by the good discretion of a dayes-man, by whose meanes, the partie offending is reconciled to the party offended. So stoode the case betweene god and man continued in that perfection, wherein God had created him.
then is there occasion offered of reconciliation, which cannot be accomplished, but by the good discretion of a Dayman, by whose means, the party offending is reconciled to the party offended. So stood the case between god and man continued in that perfection, wherein God had created him.
then grew there discorde betweene God and Man Man the creature, became the partie offending: and God the creator, the partie offended. But such was the peril of this falling out that Man became subiect to gods wrath and iudgment.
then grew there discord between God and Man Man the creature, became the party offending: and God the creator, the party offended. But such was the peril of this falling out that Man became Subject to God's wrath and judgement.
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Hence grewe the occasion of an holy reconciliation, wherein the fauour of God onely, which was offended, was to be obtayned for Man onely, whiche had offended.
Hence grew the occasion of an holy reconciliation, wherein the favour of God only, which was offended, was to be obtained for Man only, which had offended.
? He is punished for the breache of Gods lawe, by his dolorous death. By his obedience, he satisfieth Gods iustice: By his suffering, he pacifieth Gods wrath. Thus did Christ our dayes-man offer himself obedient and patient, to God the partie offended,
? He is punished for the breach of God's law, by his dolorous death. By his Obedience, he Satisfieth God's Justice: By his suffering, he pacifieth God's wrath. Thus did christ our Dayman offer himself obedient and patient, to God the party offended,
By thys meanes Christ, which neuer committed sinne, made himselfe to be reputed a sinner for vs, that we which are ful of sin, should be reputed in him righteous before God.
By this means christ, which never committed sin, made himself to be reputed a sinner for us, that we which Are full of since, should be reputed in him righteous before God.
This point is therfore the more deepely to bee considered because therein eyther is the rising againe into consolation, or the downfall into desperation. For,
This point is Therefore the more deeply to be considered Because therein either is the rising again into consolation, or the downfall into desperation. For,
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if Christ preuailed in this his mediation, then are wee saued: but if hee fayled, then are wee damned. Paule therefore to heale the wounde of the conscience pearced with sin, concludeth, that this Sacrifice,
if christ prevailed in this his mediation, then Are we saved: but if he failed, then Are we damned. Paul Therefore to heal the wound of the conscience pierced with since, Concludeth, that this Sacrifice,
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By this metaphoricall speach borrowed from the manner of offering incense, and burnt Sacrifices the Apostle sheweth, that the deuise of the Lorde prospered in the hand of Christ:
By this metaphorical speech borrowed from the manner of offering incense, and burned Sacrifices the Apostle shows, that the devise of the Lord prospered in the hand of christ:
And this is the mightie effect of the gracious reconciliation mercifully vndertaken, & wonderfully accomplished by Christ our Lord. I shewed before that the oblations and Sacrifices of the old lawe were all figures of the Sacrifice of Christ, and their Priest-hood a sine of his priest-hood Then must it proportionably follow, that the acceptation of their sacrifices before god, was also a figure of the allowance of the sacrifice of Christ. So had the Lorde in ancient time respect vnto Habell and vnto his oblation, insomuch that god himself testified of his giftes. So did the Lord smell a sweete fauour from the vvhole burnt offering of Noah,
And this is the mighty Effect of the gracious reconciliation mercifully undertaken, & wonderfully accomplished by christ our Lord. I showed before that the Oblations and Sacrifices of the old law were all figures of the Sacrifice of christ, and their Priesthood a sine of his priesthood Then must it proportionably follow, that the acceptation of their Sacrifices before god, was also a figure of the allowance of the sacrifice of christ. So had the Lord in ancient time respect unto Habel and unto his oblation, insomuch that god himself testified of his Gifts. So did the Lord smell a sweet favour from the Whole burned offering of Noah,
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So did the Lorde eftsoones send down fire from heauen which consumed the burnt offeringes and the sacrifices, whiche in his lawe he had appointed to be offered to him.
So did the Lord eftsoons send down fire from heaven which consumed the burned offerings and the Sacrifices, which in his law he had appointed to be offered to him.
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But the Lord our god, by accepting these sacrifices, prefigureth the allowance before hys maiesty, of the sacrifice of Iesus christ whereof these were shadowes and figures, as before I sayde.
But the Lord our god, by accepting these Sacrifices, prefigureth the allowance before his majesty, of the sacrifice of Iesus Christ whereof these were shadows and figures, as before I said.
Seeing threfore, brethren (that I may conclude the whole with the wordes of holy scripture) that by the bloud of Iesus vve may be bold to enter into the holy place, By the nevv and liuing vvay, vvhich he hath prepared for vs, through the vayle, that is his fleshe (And seeing vve haue) an high Priest vvhich is ouer the house of god, let vs dravv neere vvith a true heart, in assurance of fayth, our hearts being pure from an euill conscience, And vvashed in our bodies vvith pure vvater let vs keep the profession of our hope, vvithout vvauering, (for (he is) faythfull that promised).
Seeing Therefore, brothers (that I may conclude the Whole with the words of holy scripture) that by the blood of Iesus we may be bold to enter into the holy place, By the new and living Way, which he hath prepared for us, through the Vail, that is his Flesh (And seeing we have) an high Priest which is over the house of god, let us draw near with a true heart, in assurance of faith, our hearts being pure from an evil conscience, And washed in our bodies with pure water let us keep the profession of our hope, without wavering, (for (he is) faithful that promised).
as deere children, and walk in loue, euen as Christ hath loued vs, and giuen him self for vs, to be an offering and a sacrifice of a sweet smelling sauour to god which the Father of heauen,
as deer children, and walk in love, even as christ hath loved us, and given him self for us, to be an offering and a sacrifice of a sweet smelling savour to god which the Father of heaven,
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and the god of all mercy worke in our hearts for Iesus christes sake, by the operation of his holy spirit, vnto whom, father son and holy ghost, three persons and one true, omnipotent, gracious, glorious,
and the god of all mercy work in our hearts for Iesus Christ's sake, by the operation of his holy Spirit, unto whom, father son and holy ghost, three Persons and one true, omnipotent, gracious, glorious,
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