A sermon of Christ crucified, preached at Paules Crosse the Friday before Easter, commonly called Goodfryday written and dedicated to all such as labour and be heavy laden in conscience, to be read for their spirituall comfort / by Iohn Foxe ; newly recognished [sic] by the author.
¶ First for the ground and argument of my Sermon, I shall desire you (Christian audience) to geue eare vnto a fewe wordes which I will recite to you out of S. Paule written vnto the Corinthians.
¶ First for the ground and argument of my Sermon, I shall desire you (Christian audience) to give ear unto a few words which I will recite to you out of S. Paul written unto the Corinthians.
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Pro Christo ita { que } legatione fungimur. &c. For Christ therefore, or in Christes name we come to you as messengers, euen as God him selfe desiring you.
Pro Christ ita { que } legatione fungimur. etc. For christ Therefore, or in Christ's name we come to you as messengers, even as God him self desiring you.
IN this parcel of Scripture here is brought vnto you (Christiā audience) an high message from an high and mighty prince, of an high matter, and of weighty importaunce.
IN this parcel of Scripture Here is brought unto you (Christian audience) an high message from an high and mighty Prince, of an high matter, and of weighty importance.
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Concerning the which message three thinges I haue principally to notifie vnto you, by order of the letter as it lyeth ▪ 1. FIrst beginning with him who is the sender of this message.
Concerning thee which message three things I have principally to notify unto you, by order of the Letter as it lies ▪ 1. First beginning with him who is the sender of this message.
As touching the first, S. Paule, to prepare and stirre vp the mindes of the Corinthians to more attention, expresseth first the person and authour of this message, in whose name he commeth, saying:
As touching the First, S. Paul, to prepare and stir up the minds of the Corinthians to more attention, Expresses First the person and author of this message, in whose name he comes, saying:
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In the name of Christ we come as Ambassadors &c. In the name (sayth he) of Christ. Wherin we see the wordes of Christ our Sauiour rightly accomplished:
In the name of christ we come as ambassadors etc. In the name (say he) of christ. Wherein we see the words of christ our Saviour rightly accomplished:
Now, if messengers or ambassadors which come from earthly princes and potestates in this world, are commonly estemed and reputed according to the estate of them which send them,
Now, if messengers or Ambassadors which come from earthly Princes and potestates in this world, Are commonly esteemed and reputed according to the estate of them which send them,
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but frō the King of Kinges, and Prince of all Princes, especially touching such à benefite here sent and offered vnto vs by him, of such speciall & singular effect, that without it no earthly thing in all ye world can make vs happy,
but from the King of Kings, and Prince of all Princes, especially touching such à benefit Here sent and offered unto us by him, of such special & singular Effect, that without it no earthly thing in all the world can make us happy,
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not by any Apostle, but by à certain Cardinal, who was called Cardinal Poole, Legatus a latere, Legatus natus, à Legate frō the Popes owne white side, send hether into England.
not by any Apostle, but by à certain Cardinal, who was called Cardinal Pool, Legatus a later, Legatus Born, à Legate from the Popes own white side, send hither into England.
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where he againe being more honorably receaued by Lordes of high estate, and of the priuy Counsell (of whom some are yet aliue) was conducted frō thence to ye priuy staires of the Quenes Court at Westminster, no lesse person then King Philip him selfe waiting vpon him and receauing him,
where he again being more honorably received by lords of high estate, and of the privy Counsel (of whom Some Are yet alive) was conducted from thence to you privy stairs of the Queens Court At Westminster, no less person then King Philip him self waiting upon him and receiving him,
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Steuen Gardiner the Bishop of Winchester, & Lord Chaūcellor of England, receiuing this noble Legate in the King and the Queenes behalfe, to cōmend and set forth the authoritie of this Legate, the greatnesse of his message,
Stephen Gardiner the Bishop of Winchester, & Lord Chancellor of England, receiving this noble Legate in the King and the Queens behalf, to commend and Set forth the Authority of this Legate, the greatness of his message,
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& the supreme maiesty of the sender, before the publicke audience of the whole Parlament at that time assembled, there ••enly protested with great solemnitie of word 〈 ◊ 〉 what à mighty message & of what great importaunce was then brought into the Realme,
& the supreme majesty of the sender, before the public audience of the Whole Parliament At that time assembled, there ••enly protested with great solemnity of word 〈 ◊ 〉 what à mighty message & of what great importance was then brought into the Realm,
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Well then, & will we see what à weighty message this was that Gardiner so exquisitely cōmendeth? First, the sender is gone, the messenger is gone, the Queene is gone,
Well then, & will we see what à weighty message this was that Gardener so exquisitely commends? First, the sender is gone, the Messenger is gone, the Queen is gone,
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But let the Pope with his reconciliation and Legates goe, as they are already gone (God be thāked) and I beseech God so they may be gone, that they neuer come here again.
But let the Pope with his reconciliation and Legates go, as they Are already gone (God be thanked) and I beseech God so they may be gone, that they never come Here again.
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let vs attend with reuerence, first to him that sendeth, then to the messengers yt be sent vnto vs, remembring how Raab the harlot receaued ye messengers of Moses and was preserued:
let us attend with Reverence, First to him that sends, then to the messengers that be sent unto us, remembering how Rahab the harlot received you messengers of Moses and was preserved:
Wherefore, considering with our selues (good Christian audience) the high maiestie of this our supreme prince the sender of this message, being not onely our head & king annointed,
Wherefore, considering with our selves (good Christian audience) the high majesty of this our supreme Prince the sender of this message, being not only our head & King anointed,
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nor of Peter alone, nor of any Apostle one more then an other, but iointly ioyning thē all in one office & calling together, without difference of degree or singularitie of person, he saith:
nor of Peter alone, nor of any Apostle one more then an other, but jointly joining them all in one office & calling together, without difference of degree or singularity of person, he Says:
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Where is to be noted by the way, yt this nominatiue [ Nos ] in the pluratiue nūber is not here to be expoūded after ye stile of Rome: For Stylus Romanae Curiae, or rather NONLATINALPHABET Romanae Curiae, the swelling stile of the court of Rome, vseth commonly when any Mandate, Breefe,
Where is to be noted by the Way, that this nominative [ Nos ] in the pluratiue number is not Here to be expounded After you style of Room: For Stylus Romanae Curiae, or rather Romanae Curiae, the swelling style of the court of Room, uses commonly when any Mandate, Brief,
yet disdaineth he to speake in the singular nūber, but alwayes vseth the plurall, to expresse belike, his Regale sacerdotiū. Who because he feeth great Kinges & Emperours frequent this trope of writing and speaking,
yet disdains he to speak in the singular number, but always uses the plural, to express belike, his Regale sacerdotiū. Who Because he feeth great Kings & emperors frequent this trope of writing and speaking,
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least he should seeme in any point inferior to them, or not to speake as bigge as they for their liues, vseth therefore the same regall or imperiall phrase of speach, with his Mandamus, & volumus. &c. when as Christ in the Gospell is content to say:
lest he should seem in any point inferior to them, or not to speak as big as they for their lives, uses Therefore the same regal or imperial phrase of speech, with his Mandamus, & volumus. etc. when as christ in the Gospel is content to say:
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Mandatum nouum do vobis: not damus vobis. &c. But if the Pope will not follow the humilitie of Christ in the Gospell, let him beware he followe not the swelling Tode in Aesopes Fables:
Mandatum Novum doe vobis: not We give vobis. etc. But if the Pope will not follow the humility of christ in the Gospel, let him beware he follow not the swelling Toad in Aesop's Fables:
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who seing the great Oxe, and disdaining, that ye Oxe should be bigger then he, swelled him selfe so bigge, that at length he swelled him self out of his own skinne.
who sing the great Ox, and disdaining, that you Ox should be bigger then he, swelled him self so big, that At length he swelled him self out of his own skin.
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but ioyntly cōprehendeth the whole fellowship of the blessed Apostles together, and declareth, that they all together ioyned in one commission, are sent in the behalfe and name of Christ,
but jointly comprehendeth the Whole fellowship of the blessed Apostles together, and Declareth, that they all together joined in one commission, Are sent in the behalf and name of christ,
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but inclusitiuely to all other wheresoeuer either collected or dispersed in the whole world, according as it was enioyned them by the Lordes owne speciall cōmission, saying:
but inclusitiuely to all other wheresoever either collected or dispersed in the Whole world, according as it was enjoined them by the lords own special commission, saying:
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for he which then set them on worke, and sent thē in this message, putting in their mouth the word of reconcilement, is the same Lord which liueth still,
for he which then Set them on work, and sent them in this message, putting in their Mouth the word of reconcilement, is the same Lord which lives still,
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Some Apostles, some Prophets, some Euangelistes, some teachers and instructers, some with one gift, some with an other, and all for the edifying of his people, to haue the message of his Gospell continued in the world, which still shall be continued,
some Apostles, Some prophets, Some Evangelists, Some Teachers and instructers, Some with one gift, Some with an other, and all for the edifying of his people, to have the message of his Gospel continued in the world, which still shall be continued,
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confidence in workes with Gods free grace and promises, laboured to peruert the course of this blessed message sent to vs by the mouth of the Apostles:
confidence in works with God's free grace and promises, laboured to pervert the course of this blessed message sent to us by the Mouth of the Apostles:
but creping in craftily to lead à loytring life, some impudent, some negligent, some ignoraunt and blinde, hauing a zeale of God, but not after knowledge, as S. Paul saith, some preaching them selues, some preaching for benefices and promotions, some teaching before they haue learned, some speaking that they know not,
but creeping in craftily to led à loitering life, Some impudent, Some negligent, Some ignorant and blind, having a zeal of God, but not After knowledge, as S. Paul Says, Some preaching them selves, Some preaching for Benefices and promotions, Some teaching before they have learned, Some speaking that they know not,
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and hath raised vp such ministers and messengers of his holy grace and Gospell to his Church, which so constantly accord and tune in one string together, to set forth the liuely message and truth of Christes Gospell vnto you. Which you dayly doe heare.
and hath raised up such Ministers and messengers of his holy grace and Gospel to his Church, which so constantly accord and tune in one string together, to Set forth the lively message and truth of Christ's Gospel unto you. Which you daily do hear.
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But they which allotted those offices to the ministery, thought be like to bring in the Aaronicall, or Leuiticall priesthoode againe, with their praying for the sinnes of ye people,
But they which allotted those Offices to the Ministry, Thought be like to bring in the Aaronical, or Levitical priesthood again, with their praying for the Sins of the people,
But we which are entred now into the new Testament, and are past from shadowes to the body, from legall significations, to spirite and truth, following the direction of Christes commission in his Gospell, do say with S. Paule, that the principall office of the ministers of the new Testamēt is, laborare in verbo & doctrina, that is, by worde and doctrine to do Gods message,
But we which Are entered now into the new Testament, and Are passed from shadows to the body, from Legal significations, to Spirit and truth, following the direction of Christ's commission in his Gospel, do say with S. Paul, that the principal office of the Ministers of the new Testament is, laborare in verbo & Doctrina, that is, by word and Doctrine to do God's message,
and to preach to the people, sermonem quem posuit in illis, vel quem proposuit illis Deus, the word which God hath put in their mouthes, or which he hath left vnto them by his Apostles.
and to preach to the people, sermonem Whom He placed in illis, vel Whom proposuit illis Deus, the word which God hath put in their mouths, or which he hath left unto them by his Apostles.
Although beside this, diuers other duties are incidēt to the order of ministers, as to minister ye Sacramētes, to pray, to offer thankesgeuing, to reproue, to cōfort, to lay on handes, to excommunicate. &c. yet the principall end which chiefly concerneth the ministers of the new Testament, is, by preaching repentaunce and the glad message of the Gospell, to bring all mē to the obedience of Christes fayth, for remission of sinnes.
Although beside this, diverse other duties Are incident to the order of Ministers, as to minister you Sacraments, to pray, to offer thanksgiving, to reprove, to Comfort, to lay on hands, to excommunicate. etc. yet the principal end which chiefly concerns the Ministers of the new Testament, is, by preaching Repentance and the glad message of the Gospel, to bring all men to the Obedience of Christ's faith, for remission of Sins.
And thus much cōcerning the function of ministers, whose office is (as you haue heard) to be messengers or Ambassadours of Christ, in dispensing the mysteries of his worde.
And thus much Concerning the function of Ministers, whose office is (as you have herd) to be messengers or ambassadors of christ, in dispensing the Mysteres of his word.
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Here now cōmeth in the ioyfull message and glad tidinges of the Gospell, which S. Paule calleth Sermonem reconciliationis, the worde of recōcilement. Wherein is to be explaned vnto you in order and distinctly,
Here now comes in the joyful message and glad tidings of the Gospel, which S. Paul calls Sermonem reconciliationis, the word of reconcilement. Wherein is to be explained unto you in order and distinctly,
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let vs something entreate of the same, & put you in remembraunce of that miserable thraldome wherewith we were once oppressed, lying vnder the greuous wrath of God (which in my minde is much nedefull of all Christen mē throughly to be cōsidered) and compare ye same to ye state which we are now called vnto.
let us something entreat of the same, & put you in remembrance of that miserable thraldom wherewith we were once oppressed, lying under the grievous wrath of God (which in my mind is much needful of all christian men thoroughly to be considered) and compare you same to you state which we Are now called unto.
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For els how shal we reioyce at Gods grace, if we feele not before his iudgement? or what thankes can they geue for the gift, which neuer vnderstand what lacke they had? what passeth he for heauē, which feeleth no hel? or who careth for the Phisition,
For Else how shall we rejoice At God's grace, if we feel not before his judgement? or what thanks can they give for the gift, which never understand what lack they had? what passes he for heaven, which feeleth no hell? or who Careth for the physician,
And though I know there be à good sort of godly mourning soules in Sion, which lye groning vnder the feare of Gods heauy indignatiō, and neede rather with boldnesse to be refreshed,
And though I know there be à good sort of godly mourning Souls in Sion, which lie groaning under the Fear of God's heavy Indignation, and need rather with boldness to be refreshed,
yet notwithstanding for somuch as the greater sort commonly haue their cogitations otherwise occupied, some not touched with any sorrow, some not examining their cōsciences nor feeling their wound, some not tasting any hell, some not caring for any God, to helpe therfore such senselesse soules,
yet notwithstanding for So much as the greater sort commonly have their cogitations otherwise occupied, Some not touched with any sorrow, Some not examining their Consciences nor feeling their wound, Some not tasting any hell, Some not caring for any God, to help Therefore such senseless Souls,
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and to rouse them à little out of their carelesse sleepe of securitie, let vs enter into some consideration of our damnable and cursed state, wherin all we once did & yet do stand by nature, all such (I say) as are not yet recōciled in Christ.
and to rouse them à little out of their careless sleep of security, let us enter into Some consideration of our damnable and cursed state, wherein all we once did & yet do stand by nature, all such (I say) as Are not yet reconciled in christ.
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For what cā be more greuous and horrible then the creature to be sundred and parted from the grace and good will of his creator & maker? to lacke his protection? to sustaine his wrath? to be outlawed from our owne countrey of Paradise, where we were first created? to be cut from him, without whom nothing can do vs good,
For what can be more grievous and horrible then the creature to be sundered and parted from the grace and good will of his creator & maker? to lack his protection? to sustain his wrath? to be outlawed from our own country of Paradise, where we were First created? to be Cut from him, without whom nothing can do us good,
& we good for nothing? For if all goodnesse be in him, what cā be without him but that is euill? If life leaue vs, what remaineth but death? If God forsake vs, what receaueth vs but the deuill, author of all mischiefe and fountaine of all calamitie? Of whose miserable dominion ouer vs, we haue felt and tasted to much already.
& we good for nothing? For if all Goodness be in him, what can be without him but that is evil? If life leave us, what remains but death? If God forsake us, what receiveth us but the Devil, author of all mischief and fountain of all calamity? Of whose miserable dominion over us, we have felt and tasted to much already.
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let him be, if ye will, an other Polycrates of this world, what is he of him self but à carcas, à caitife, à subiect of sathā, à pray to death, reioysing and laughing in thys world,
let him be, if you will, an other Polycrates of this world, what is he of him self but à carcase, à caitiff, à Subject of satan, à pray to death, rejoicing and laughing in this world,
but yet as one yt laugheth in his dreame, & waketh in sorrow, fraught full of feares & cares of minde, blinde in soule, not knowing to day what will happē to morrow, voyde of all inward rest and peace of conscience, mortall, mutable, miserable, wrapt in wretchednesse, prone to all wickednesse, whose beginning is in trauaile, his stāding vncertaine, his end is corruption:
but yet as one that Laugheth in his dream, & waketh in sorrow, fraught full of fears & Cares of mind, blind in soul, not knowing to day what will happen to morrow, void of all inward rest and peace of conscience, Mortal, mutable, miserable, wrapped in wretchedness, prove to all wickedness, whose beginning is in travail, his standing uncertain, his end is corruption:
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But how soeuer it be, that either we will not or cā not see, the end of all thinges declareth what à miserable thing it is the creature to be diuided from his creator.
But how soever it be, that either we will not or can not see, the end of all things Declareth what à miserable thing it is the creature to be divided from his creator.
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By creation first we had him, by transgression afterward we lost him, and all through the meanes of our great NONLATINALPHABET Adam: who by his disobedient presumption brought this wofull diuision betwene God and vs. Whereupon hath ensued all this rufull ruine of the whole creature and nature of man, being secluded from Gods fauour and protection,
By creation First we had him, by Transgression afterwards we lost him, and all through the means of our great Adam: who by his disobedient presumption brought this woeful division between God and us Whereupon hath ensued all this rueful ruin of the Whole creature and nature of man, being secluded from God's favour and protection,
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And thus may you see (good Christian audience) the sorrowfull state and condition of mankinde, fallen from his originall felicitie, wherin he was first planted, not into à pecke of troubles,
And thus may you see (good Christian audience) the sorrowful state and condition of mankind, fallen from his original felicity, wherein he was First planted, not into à peck of Troubles,
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Out of whose roote first springeth this publike infection of our nature which we call originall sinne, prone to all corruption, destitute of grace and righteousnesse, and voide of all goodnesse:
Out of whose root First springs this public infection of our nature which we call original sin, prove to all corruption, destitute of grace and righteousness, and void of all Goodness:
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which originall cancker hanging in our fleshe, draweth vs from God and all goodnesse. Wherof S. Paule in hys letter to the Romanes, complaineth thus and sayth:
which original cancer hanging in our Flesh, draws us from God and all Goodness. Whereof S. Paul in his Letter to the Romans, Complaineth thus and say:
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I see an other law in my members rebelling against the lawe of my minde, captiuing me. &c. Rom. 7. And this originall sinne is called Peccatum in nobis inhabitans, sinne dwelling or lurking in vs. &c. Wherby we haue to vnderstand, that beside our outward actions which burst out into opē sinne, there lurketh also inwardly in the bottome of our nature à priuy fomes, à breeder of sinne,
I see an other law in my members rebelling against the law of my mind, captiuing me. etc. Rom. 7. And this original sin is called Peccatum in nobis inhabitants, sin Dwelling or lurking in us etc. Whereby we have to understand, that beside our outward actions which burst out into open sin, there lurks also inwardly in the bottom of our nature à privy fomes, à breeder of sin,
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Which lurking infection in vs, although it seeme but à small matter to many, and especially to the Papistes, who vse to much to extenuate it, and to make light thereof:
Which lurking infection in us, although it seem but à small matter to many, and especially to the Papists, who use to much to extenuate it, and to make Light thereof:
but also considereth the person especially, and the crooked nature inwardly infected within vs (out of which issue forth these outward transgressions) and so punisheth the same with no lesse penalty then the outward sinnes against the law committed.
but also Considereth the person especially, and the crooked nature inwardly infected within us (out of which issue forth these outward transgressions) and so Punisheth the same with no less penalty then the outward Sins against the law committed.
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Like as if à mighty hunter chasing the wilde Wolfe, and happening vppon the Wolfes denne, findeth there the yoūg Wolfelinges which as yet neuer did no rauen:
Like as if à mighty hunter chasing the wild Wolf, and happening upon the Wolves den, finds there the young Wolfelinges which as yet never did no raven:
as he originally descendeth of Adam, to be execrable vnto God, and not onely hys outward euill doinges, but also hys inward nature and very person before he beginne to worke, to be odious vnto hym.
as he originally Descendeth of Adam, to be execrable unto God, and not only his outward evil doings, but also his inward nature and very person before he begin to work, to be odious unto him.
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Which being well expended and weyed in our mindes, let vs then cast with our selues in what à miserable perplexitie and wretched case we sinfull creatures were & yet are,
Which being well expended and weighed in our minds, let us then cast with our selves in what à miserable perplexity and wretched case we sinful creatures were & yet Are,
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For what can be more miserable then man to be vnder the heauy wrath and displeasure of hys God (as I sayd) the creature to be diuided from hys creator, the pot or vessell to be displeasaunt or in hatred with the potter? For what are we els,
For what can be more miserable then man to be under the heavy wrath and displeasure of his God (as I said) the creature to be divided from his creator, the pot or vessel to be displeasant or in hatred with the potter? For what Are we Else,
what is to be thought of that discorde which is betwene the sely creature and the creator him selfe? In à common wealth we see what à wofull state there is, where the Prince with his nobles, or the nobles with the commons can not agree.
what is to be Thought of that discord which is between the sely creature and the creator him self? In à Common wealth we see what à woeful state there is, where the Prince with his Nobles, or the Nobles with the commons can not agree.
What à hell is in that house, where the husband and wife liue together in continuall iarre? or who can abide to liue in that Citie, where the Citizens through ciuill dissentiō are disseuered in sides among them selues, one fighting against an other? The consent of Musicke may teach vs, what an amiable thing to nature it is to tune in one agreement of concorde,
What à hell is in that house, where the husband and wife live together in continual jar? or who can abide to live in that city, where the Citizens through civil dissension Are dissevered in sides among them selves, one fighting against an other? The consent of Music may teach us, what an amiable thing to nature it is to tune in one agreement of concord,
In the body both of man and beast, where the elementall qualities and humors doe not concorde together in due proportion and conueniencie, life there can not consist.
In the body both of man and beast, where the elemental qualities and humours do not concord together in due proportion and conveniency, life there can not consist.
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but hateth in vs) were wofully wrapped (and as the Scripture speaketh) Eramus natura filij irae: We were by nature the children of wrath. &c. enemies to God, diuided and sundred from hym,
but hates in us) were woefully wrapped (and as the Scripture speaks) Eramus Nature filij irae: We were by nature the children of wrath. etc. enemies to God, divided and sundered from him,
as touching our selues, should haue perpetually continued, had not à certaine deare good frend of ours, our singular good Lord and onely patrone, à mighty capitaine stept in betwene, who to kepe off the blowe from vs, bare the stroke of Gods heauy wrath on hys backe,
as touching our selves, should have perpetually continued, had not à certain deer good friend of ours, our singular good Lord and only patron, à mighty Captain stepped in between, who to keep off the blow from us, bore the stroke of God's heavy wrath on his back,
and so deliuered vs frō death, being for vs slaine him selfe, and therby slewe all enmitie betwene God and vs, pacifying by the bloud of his crosse, all thinges both in heauen and earth, and so hath purchased this blessed and happy reconciliation betwene his heauenly father and vs earthly creatures.
and so Delivered us from death, being for us slain him self, and thereby slew all enmity between God and us, pacifying by the blood of his cross, all things both in heaven and earth, and so hath purchased this blessed and happy reconciliation between his heavenly father and us earthly creatures.
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so hath he sent tidinges of the same here by hys Apostle S. Paule, and by all hys other Apostles, all about, throughout the whole world, to euery creature.
so hath he sent tidings of the same Here by his Apostle S. Paul, and by all his other Apostles, all about, throughout the Whole world, to every creature.
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and not onely by them, but by other also, whom Christ our Sauiour ceaseth not continually from time to time to stirre vp in hys Church to be his messengers and Legates Apostolicall:
and not only by them, but by other also, whom christ our Saviour ceases not continually from time to time to stir up in his Church to be his messengers and Legates Apostolical:
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And further, lest ye shoulde thinke those messengers to come in their owne name, and so regard them the lesse, marke what S. Paule addeth moreouer, how he not onely prayeth them,
And further, lest you should think those messengers to come in their own name, and so regard them the less, mark what S. Paul adds moreover, how he not only Prayeth them,
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we the first breakers frō him, and yet all thys notwithstanding, such is the passing and more then fatherly richnesse of his grace, that he not onely offreth and sendeth vnto vs, yea adiureth vs in hys owne sonnes name:
we the First breakers from him, and yet all this notwithstanding, such is the passing and more then fatherly richness of his grace, that he not only Offereth and sends unto us, yea adjureth us in his own Sons name:
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and God beginneth first the reconciliation. God prayeth, Christ prayeth, and the Apostle prayeth. Man offendeth and hath forfeited hys soule to the deuill, and yet is prayed.
and God begins First the reconciliation. God Prayeth, christ Prayeth, and the Apostle Prayeth. Man offends and hath forfeited his soul to the Devil, and yet is prayed.
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For as we see in à worldly gouernment, when any subiect is vnder the indignation and displeasure of his prince, his state is miserable, his minde vnquiet, fraught full of feare,
For as we see in à worldly government, when any Subject is under the Indignation and displeasure of his Prince, his state is miserable, his mind unquiet, fraught full of Fear,
now all is turned, our feare to hope: death to life: damnatiō to saluation: hell to heauen: malediction to blesse: the power of Sathā dissolued: care to comfort:
now all is turned, our Fear to hope: death to life: damnation to salvation: hell to heaven: malediction to bless: the power of Sathā dissolved: care to Comfort:
But what should I set forth the high amplitude of thys heauenly reconciliation of our Lord by earthly similitudes, which by no comparison of man can be expressed? For in mans agreement,
But what should I Set forth the high amplitude of this heavenly reconciliation of our Lord by earthly Similitudes, which by no comparison of man can be expressed? For in men agreement,
Againe, the reconcilement that is betwene man and man, is commonly but for that one trespasse which bred the variance: which being forgeuen, agreement cōmeth.
Again, the reconcilement that is between man and man, is commonly but for that one trespass which bred the variance: which being forgiven, agreement comes.
but is the receauing of mankinde into the aeternall fauour and mercy of God, euen the same fauour which Esay the Prophet, Chapt. 54. speaketh of in these wordes, saying:
but is the receiving of mankind into the Eternal favour and mercy of God, even the same favour which Isaiah the Prophet, Chapter 54. speaks of in these words, saying:
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In a moment of my indignation, I haue hid my face a while from thee: but in my euerlasting mercy, I haue pitied thee, sayth the redemer thy Lord. &c. This reconciliation now to be defined, is ye receauing againe of mā into the perpetuall fauour of God, purchased by Christ to all them, that by fayth and repentance come vnto hym.
In a moment of my Indignation, I have hid my face a while from thee: but in my everlasting mercy, I have pitied thee, say the redeemer thy Lord. etc. This reconciliation now to be defined, is the receiving again of man into the perpetual favour of God, purchased by christ to all them, that by faith and Repentance come unto him.
Touching the first, to declare what fauour this is whereunto we are receaued, here is to be vnderstand by the meaning of S. Paule, thys fauour to bee that which is contrary to the wrath and malediction which went before for sinne.
Touching the First, to declare what favour this is whereunto we Are received, Here is to be understand by the meaning of S. Paul, this favour to be that which is contrary to the wrath and malediction which went before for sin.
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so is thys reconcilement à receauing againe into aeternall acceptation, which perpetually doth and shall continue for Christes sake, to all faythfull beleuers in hym.
so is this reconcilement à receiving again into Eternal acceptation, which perpetually does and shall continue for Christ's sake, to all faithful believers in him.
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In that day shall be open to the house of Dauid, and to the dwellers of Ierusalem, a foūtaine to the clensing away of sinne, & menstrui. &c. Where note how the Prophet sayth:
In that day shall be open to the house of David, and to the dwellers of Ierusalem, a fountain to the cleansing away of sin, & menstrui. etc. Where note how the Prophet say:
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and afterward was offered actually once and no more, should suffise to purge the sinnes and filthinesse of all the dwellers in Ierusalem, that is, of all such as retaine to him by faith.
and afterwards was offered actually once and no more, should suffice to purge the Sins and filthiness of all the dwellers in Ierusalem, that is, of all such as retain to him by faith.
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for the which sacrifice sake God hath assured his promise to all & singular persons that shall come or seeke to hys sonne by fayth, to geue them free forgeuenesse,
for the which sacrifice sake God hath assured his promise to all & singular Persons that shall come or seek to his son by faith, to give them free forgiveness,
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Contrary, we with the Scriptures affirme, remission of sinnes to be the effect onely of one cause, that is, of Christes bloud our Sauiour, sacrificed once on good friday vpon the Crosse (and neuer els) to take away all malediction of sinne for euer,
Contrary, we with the Scriptures affirm, remission of Sins to be the Effect only of one cause, that is, of Christ's blood our Saviour, sacrificed once on good friday upon the Cross (and never Else) to take away all malediction of sin for ever,
So that on Christes part, the cause onely which worketh reconciliation and remission of sinnes, is hys onely death and bloudshedding once sacrificed actually (and neuer els) vpon good friday.
So that on Christ's part, the cause only which works reconciliation and remission of Sins, is his only death and bloodshedding once sacrificed actually (and never Else) upon good friday.
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On our partes the cause onely yt worketh thys reconciliation and remission, and is of vs required, is not to offer vp thys body againe for à dayly sacrifice to God:
On our parts the cause only that works this reconciliation and remission, and is of us required, is not to offer up this body again for à daily sacrifice to God:
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but onely to beleue faythfully & obediently vpon him that was sacrificed for vs, & so by fayth to apply the merites of hys passion to vs. And to thys fayth God hath promised perpetuall remission of our sinnes, according to the manifest testimony of the Scripture, where it is in ye Actes of the Apostles thus expressed:
but only to believe faithfully & obediently upon him that was sacrificed for us, & so by faith to apply the merits of his passion to us And to this faith God hath promised perpetual remission of our Sins, according to the manifest testimony of the Scripture, where it is in you Acts of the Apostles thus expressed:
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That to him all the Prophets beare witnesse, all mē to receaue remission of sinnes by him, whosoeuer beleue in his name. &c. Againe, Acte. 16. Beleue in the Lord Iesus and thou shalt be saued, and thy whole house. &c. Peter & Paul say not:
That to him all the prophets bear witness, all men to receive remission of Sins by him, whosoever believe in his name. etc. Again, Act. 16. Believe in the Lord Iesus and thou shalt be saved, and thy Whole house. etc. Peter & Paul say not:
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Now as touching thys reconciliation and fauour of God aforesayd, as it reacheth to the free remission of all men and to all tymes, as well before as after:
Now as touching this reconciliation and favour of God aforesaid, as it reaches to the free remission of all men and to all times, as well before as After:
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but also ye person of mā, which before was execrable vnto God, is now accepted, which before was odious, is now beloued, which before was vnpure and vncleane, is now purified, regenerated,
but also you person of man, which before was execrable unto God, is now accepted, which before was odious, is now Beloved, which before was unpure and unclean, is now purified, regenerated,
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Of this regeneration we read in many places of the Scripture, which Scripture geueth vs to vnderstand thys our new regenerate byrth to be referred not so much to the outward actes of life,
Of this regeneration we read in many places of the Scripture, which Scripture Giveth us to understand this our new regenerate birth to be referred not so much to the outward acts of life,
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First commeth Christ crucified and offred for vs: with hym commeth fayth apprehending hym: with fayth ensueth reconciliation or iustification, through ye promise:
First comes christ Crucified and offered for us: with him comes faith apprehending him: with faith ensueth reconciliation or justification, through the promise:
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wherby man being reconciled vnto God (which before was reiected) is made now à new creature, because he is set now in à new stocke: and this is called regeneration.
whereby man being reconciled unto God (which before was rejected) is made now à new creature, Because he is Set now in à new stock: and this is called regeneration.
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After regeneratiō of the person (which is accepted for his fayth) foloweth thē the fruites of new obedience, which be accepted for the faythfull person:
After regeneration of the person (which is accepted for his faith) Followeth them the fruits of new Obedience, which be accepted for the faithful person:
for à remedy thereof followeth remission of sinnes. And thus haue you the golden chaine of our saluation: First beginning with Christ: then commeth fayth: fayth bringeth reconciliation, or iustification: with it commeth regeneration:
for à remedy thereof follows remission of Sins. And thus have you the golden chain of our salvation: First beginning with christ: then comes faith: faith brings reconciliation, or justification: with it comes regeneration:
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Thirdly, neither must we thinke thys remission of the new Testament to be like to the remission of sinnes practised in the olde law, which stoode by sacrifices. Wherin this difference there is:
Thirdly, neither must we think this remission of the new Testament to be like to the remission of Sins practised in the old law, which stood by Sacrifices. Wherein this difference there is:
so that albeit the crime for which the sacrifice was offered was done away, yet the person notwithstanding remained still vnder death and the penalty of originall sinne pronounced agaynst Adam and all hys posterity.
so that albeit the crime for which the sacrifice was offered was done away, yet the person notwithstanding remained still under death and the penalty of original sin pronounced against Adam and all his posterity.
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so much difference there is, as is betwene temporall thinges and aeternall. Of which difference let vs heare what the Prophet Iereme teacheth vs, saying:
so much difference there is, as is between temporal things and Eternal. Of which difference let us hear what the Prophet Iereme Teaches us, saying:
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and they transgressed my couenaunt, but this shall be the couenant that I will make with the house of Israell After those dayes, sayth the Lorde, I will geue my law within them,
and they transgressed my Covenant, but this shall be the Covenant that I will make with the house of Israel After those days, say the Lord, I will give my law within them,
which sinnes he saith shall neuer more be remembred, meaning that the day should come when God will set such à sacrifice for sinne, which shall geue à perpetuall remedy for euer:
which Sins he Says shall never more be remembered, meaning that the day should come when God will Set such à sacrifice for sin, which shall give à perpetual remedy for ever:
Wherin apperaeth the pernitious abuse of the daily sacrifice of the Popes Masse, most false and contrary to all Scripture, vtterly subuerting the truth of Gods couenaunt and Testament.
Wherein apperaeth the pernicious abuse of the daily sacrifice of the Popes Mass, most false and contrary to all Scripture, utterly subverting the truth of God's Covenant and Testament.
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For if sinne shoulde neede dayly purgation by dayly sacrificing, as it did before, what difference then make we betwene the new Testament and the olde, betwene the Christians and the Iewes? Or if Christes body once sacrificed for sinne can not serue except it bee dayly sacrificed for purgation therof, where is then this euerlasting reconciliation taught by the Apostles? or where is thys neuer remēbring of our sinnes any more, promised by the Prophets? how is that wounde cured for euer, which euery day needeth à new plaster? Briefly, how hath he made thē perfect with one oblatiō for euer which be sanctified,
For if sin should need daily purgation by daily sacrificing, as it did before, what difference then make we between the new Testament and the old, between the Christians and the Iewes? Or if Christ's body once sacrificed for sin can not serve except it be daily sacrificed for purgation thereof, where is then this everlasting reconciliation taught by the Apostles? or where is this never remembering of our Sins any more, promised by the prophets? how is that wound cured for ever, which every day needs à new plaster? Briefly, how hath he made them perfect with one oblation for ever which be sanctified,
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if Christ once offered suffice not, but euery day must be offered à fresh? what perfectiō is in that which euery day is new to begin? If sinne (malediction of sinne I meane) be not once taken away for euer,
if christ once offered suffice not, but every day must be offered à fresh? what perfection is in that which every day is new to begin? If sin (malediction of sin I mean) be not once taken away for ever,
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how thē hath Christ made vs perfect for euer? Heb. 10. or how hath he found out aeternall redemption by once offering him selfe for vs? Heb. 9. For what is aeternall redemption els,
how them hath christ made us perfect for ever? Hebrew 10. or how hath he found out Eternal redemption by once offering him self for us? Hebrew 9. For what is Eternal redemption Else,
but aeternall remission of sinnes? Now, where remission of sinnes is, and ye same remission aeternall, what nedeth any more hostes or oblations for sinne? as the Apostle plainly testifieth, saying:
but Eternal remission of Sins? Now, where remission of Sins is, and you same remission Eternal, what needeth any more hosts or Oblations for sin? as the Apostle plainly Testifieth, saying:
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Vbi peccatorū est remissio, iam non est amplius oblatio pro peccato. i. Where remission of sinnes is, there is no more oblatiō for sinne. &c. Let vs reason now then with these sacrificing Priestes of the Popes law, after their owne distinctions.
Vbi peccatorū est Remission, iam non est Amplius oblatio Pro Peccato. i. Where remission of Sins is, there is no more oblation for sin. etc. Let us reason now then with these sacrificing Priests of the Popes law, After their own Distinctions.
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What difference is now betwene the new Testament & the olde, if the daunger of sinne remaine in both Testamentes alike, to be done away by continuall reiteration of sacrifices? Or if there must nedes be à differēce, let them shew what difference it is,
What difference is now between the new Testament & the old, if the danger of sin remain in both Testaments alike, to be done away by continual reiteration of Sacrifices? Or if there must needs be à difference, let them show what difference it is,
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Was made to all which obey him, the cause of eternall saluation. &c. Heb. 5. By the which wordes we are taught the cause of remission of sinnes to be the onely body of Christ offered for vs,
Was made to all which obey him, the cause of Eternal salvation. etc. Hebrew 5. By the which words we Are taught the cause of remission of Sins to be the only body of christ offered for us,
Now hath he once appeared in this latter consummatiō of the worlde, to the destruction of sinne by his owne oblation. &c. Heb. 9. Wherby we haue to note, that as the once appearing of Christ is the onely cause of destruction of sinne,
Now hath he once appeared in this latter consummation of the world, to the destruction of sin by his own oblation. etc. Hebrew 9. Whereby we have to note, that as the once appearing of christ is the only cause of destruction of sin,
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and remission not to be sought at any other cause but that alone: so is their doctrine vayne which require any more appearinges of Christ to remitte sinne, then onely the same.
and remission not to be sought At any other cause but that alone: so is their Doctrine vain which require any more appearings of christ to remit sin, then only the same.
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wherof the one which stoode by renuing of sacrifices was temporall, the other is perfect and perpetuall, perfect I meane as touching the cause of putting away sinne, which once done standeth for euer.
whereof the one which stood by renewing of Sacrifices was temporal, the other is perfect and perpetual, perfect I mean as touching the cause of putting away sin, which once done Stands for ever.
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But here come they with à blinde distinction of [ bloudy and vnbloudy ] and say, that in the Iewes law they offered ye bloud of Goates and Calues, and of other diuers sortes of beastes:
But Here come they with à blind distinction of [ bloody and unbloody ] and say, that in the Iewes law they offered the blood of Goats and Calves, and of other diverse sorts of beasts:
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But the word of the othe which followeth after the old law, appointed his sonne to be our perfecte Priest for euer. &c. Heb. 7. Secondly, by the types of the olde lawe Christ can not be offered for sinne but it must be without the tentes by the law,
But the word of the other which follows After the old law, appointed his son to be our perfect Priest for ever. etc. Hebrew 7. Secondly, by the types of the old law christ can not be offered for sin but it must be without the tents by the law,
for by ye Scripture, Without effusion of bloud there is no remissiō. &c. Heb. 9. Fiftly, where they say, they offer no moe sacrifices but one, which is the body of Christ:
for by you Scripture, Without effusion of blood there is no remission. etc. Hebrew 9. Fifty, where they say, they offer no more Sacrifices but one, which is the body of christ:
9. where the same Apostle comparing Christ entring with hys sacrifice with the high Priest in the olde lawe, entring into the secrete tabernacle once à yeare, at last concludeth and sayth:
9. where the same Apostle comparing christ entering with his sacrifice with the high Priest in the old law, entering into the secret tabernacle once à year, At last Concludeth and say:
So also Christ (sayth he) was once offered for the doing away the sinnes of many &c. Againe, in the same chapter, excluding all offeringes of Christ sauing one, he sayth:
So also christ (say he) was once offered for the doing away the Sins of many etc. Again, in the same chapter, excluding all offerings of christ Saving one, he say:
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And thus much I thought necessary, hauing here to entreate of reconciliatiō, to speake against the sacrifice of ye Masse, forsomuch as these two cā not consist together,
And thus much I Thought necessary, having Here to entreat of reconciliation, to speak against the sacrifice of you Mass, forsomuch as these two can not consist together,
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and for expiation of sinne frō time to time, then must the sacrifice of Christes Priesthode be vnperfect, being of no more power and vertue to reconcile vs vnto God,
and for expiation of sin from time to time, then must the sacrifice of Christ's Priesthood be unperfect, being of no more power and virtue to reconcile us unto God,
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And where is then the killing of Gods wrath by the bloud of Christ, spoken of? Colos. 1. Where is the pacifying of all thinges both in heauē and earth? Where is ye difference betwene the old couenaunt and the new? or where is the neuer remembring of our sinnes any more? Where be then ye goodly feete vpon the mountaines of them that bring vs message of peace, of good tidinges,
And where is then the killing of God's wrath by the blood of christ, spoken of? Colos 1. Where is the pacifying of all things both in heaven and earth? Where is the difference between the old Covenant and the new? or where is the never remembering of our Sins any more? Where be then you goodly feet upon the Mountains of them that bring us message of peace, of good tidings,
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& that once offered, which bringeth aeternall redemption? Heb. 9.10. Where is thē captiuity led away captiue? Ephe. 4. Where is the breaking of the Serpentes head? the ouerthrow of death? the victory of hell? the hanging vp of the handwriting? Where is the vele broken which separated vs from God? the euerlasting myrth vpon the heades of them that be in Sion? or the confident dwelling of them in Ierusalem, promised in Iere. 23. Ezech. 34. Zach. 14? or where is the aeternall righteousnesse brought in by the Prophet Daniel, chapt.
& that once offered, which brings Eternal redemption? Hebrew 9.10. Where is them captivity led away captive? Ephes 4. Where is the breaking of the Serpents head? the overthrow of death? the victory of hell? the hanging up of the handwriting? Where is the veil broken which separated us from God? the everlasting mirth upon the Heads of them that be in Sion? or the confident Dwelling of them in Ierusalem, promised in Jeremiah 23. Ezekiel 34. Zach 14? or where is the Eternal righteousness brought in by the Prophet daniel, Chapter.
so the bloud of Christes crosse (to speake with the wordes of S. Paule ) once offered likewise on the 14. day of the sayd first moneth, dischargeth his whole vniuersall Church out of the bandes of hell and of the Deuill,
so the blood of Christ's cross (to speak with the words of S. Paul) once offered likewise on the 14. day of the said First Monn, dischargeth his Whole universal Church out of the bands of hell and of the devil,
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euen so the elect members of Christes Church after their deliueraunce, when they sinne against God by fragility of weake flesh, their sinnes be punished with temporall scourges in this world,
even so the elect members of Christ's Church After their deliverance, when they sin against God by fragility of weak Flesh, their Sins be punished with temporal scourges in this world,
As touching therefore the dayly sacrificing of Christes body, as I proued before, so I repeate againe & in one word conclude, that no sacrifice of Christes body can serue for sinne,
As touching Therefore the daily sacrificing of Christ's body, as I proved before, so I repeat again & in one word conclude, that no sacrifice of Christ's body can serve for sin,
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These thinges thus discoursed and proued by the Scriptures, to procede now in our text, seing almighty God so gently offereth vnto vs, (as ye haue heard good audience) let vs take that he geueth:
These things thus discoursed and proved by the Scriptures, to proceed now in our text, sing almighty God so gently Offereth unto us, (as you have herd good audience) let us take that he Giveth:
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briefly seing on his part there is nothing lacking that we can desire, let vs now for our partes do that he desireth of vs. What is that? Vt reconciliemini Deo, that ye will for your partes be reconciled vnto God. &c. How should we be reconciled vnto God? Come to Christ, submit your selues,
briefly sing on his part there is nothing lacking that we can desire, let us now for our parts do that he Desires of us What is that? Vt reconciliemini God, that you will for your parts be reconciled unto God. etc. How should we be reconciled unto God? Come to christ, submit your selves,
Of this obedience we read, Heb. 5. He is made to all men that obey him, cause of eternall saluation. &c. By him God is reconciled to vs, though we offended.
Of this Obedience we read, Hebrew 5. He is made to all men that obey him, cause of Eternal salvation. etc. By him God is reconciled to us, though we offended.
Now being reconciled, let vs obey & offend no more, lest his wrath agayne be kindled agaynst vs. What shall we say then? May we loose againe this reconciliation? And how then standeth this fauour of God perpetuall which I spake of before, if it may be lost? Truth is, the fauour of God is perpetuall to them, whom he receaueth to reconciliation:
Now being reconciled, let us obey & offend no more, lest his wrath again be kindled against us What shall we say then? May we lose again this reconciliation? And how then Stands this favour of God perpetual which I spoke of before, if it may be lost? Truth is, the favour of God is perpetual to them, whom he receiveth to reconciliation:
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For these thinges, sayth S. Paule, commeth the anger of God vpon the children of disobedience. &c. Ephes. 5. And yet neither agayne must we make such a fickle and vnstable thing of this reconciliation of God,
For these things, say S. Paul, comes the anger of God upon the children of disobedience. etc. Ephesians 5. And yet neither again must we make such a fickle and unstable thing of this reconciliation of God,
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Or where were then remission of sinnes perpetually promised to the reconciled, if frayltie of sinning do breake the league of reconciliation? Sinne (sayth S. Paule) shal not preuaile ouer you.
Or where were then remission of Sins perpetually promised to the reconciled, if frailty of sinning do break the league of reconciliation? Sin (say S. Paul) shall not prevail over you.
And if you do sinne, yet ye haue an aduocate with the father, and he is the propitiation for all our sinnes. &c. 1. Iohn. 2. Here therefore we must make à distinction of sinners.
And if you do sin, yet you have an advocate with the father, and he is the propitiation for all our Sins. etc. 1. John. 2. Here Therefore we must make à distinction of Sinners.
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In the flesh of the one sinne dwelleth, which S. Paul calleth peccatum inhabitans: but in the hart of the other sinne raigneth, and beareth the whole rule.
In the Flesh of the one sin dwells, which S. Paul calls peccatum inhabitants: but in the heart of the other sin Reigneth, and bears the Whole Rule.
The difference of these two sinners considered, I aunswere now to the doubt, making thys distinction also of reconciliation, that as there be ij. sortes of iustification:
The difference of these two Sinners considered, I answer now to the doubt, making this distinction also of reconciliation, that as there be ij. sorts of justification:
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or rather cast downe willing to do better, but not able to do what he would, the infirmity of this Christen penitent obtaineth remission, breaketh not reconciliation,
or rather cast down willing to do better, but not able to do what he would, the infirmity of this christian penitent obtaineth remission, breaks not reconciliation,
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neither loseth grace, but rather doth illustrate grace, as Christ him selfe resoluing thys question, aunswereth to S. Paul: My grace, sayth he, is enough for thee, for in thy infirmity my power is more declared. &c. 2. Cor. 12. And againe, the Apostle sayth:
neither loses grace, but rather does illustrate grace, as christ him self resolving this question, Answers to S. Paul: My grace, say he, is enough for thee, for in thy infirmity my power is more declared. etc. 2. Cor. 12. And again, the Apostle say:
But contrariwise, they which presumptuously and ostinatly without remorse or regard of him whō they offend, take à pleasure and make à custome of sinne,
But contrariwise, they which presumptuously and ostinatly without remorse or regard of him whom they offend, take à pleasure and make à custom of sin,
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to such wilfull men, whom I account no men, but rather monsters of men, I say not that they in thus doing do lose the reconcilement of God, which they had:
to such wilful men, whom I account no men, but rather monsters of men, I say not that they in thus doing do loose the reconcilement of God, which they had:
And why? For although they fall, yet they fall not vnder the law, but vnder grace, that is to say, though the office of the law is naturally to work wrath:
And why? For although they fallen, yet they fallen not under the law, but under grace, that is to say, though the office of the law is naturally to work wrath:
Seing therefore such a loue day (louing brethren) is made betwen God and you through the mediation of Christes Crosse, be ye now reconciled vnto God, as he is to you.
Sing Therefore such a love day (loving brothers) is made between God and you through the mediation of Christ's Cross, be you now reconciled unto God, as he is to you.
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let it not be greuous to you, to geue and forgeue small matters to your neighbour, to nourish amity and agreement betwene him and you, without which agreement I see not how mans lyfe can consist First for so much as in this fragility of mans nature, it can not be auoyded but where society is, offenses will either be geuen or taken:
let it not be grievous to you, to give and forgive small matters to your neighbour, to nourish amity and agreement between him and you, without which agreement I see not how men life can consist First for so much as in this fragility of men nature, it can not be avoided but where society is, offenses will either be given or taken:
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and sclaundring tounges, sent out as Sathans messengers, to cary and recary misreportes and false lyes, to sow the seede of dissensiō betwixt one and an other,
and sclaundring tongues, sent out as Satan's messengers, to carry and recary misreports and false lies, to sow the seed of dissension betwixt one and an other,
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and so beleue the first tale, that they will not beleue the second, and these one eared men be worse thē the first, worthy to haue but one eare on their head, which will not heare with both.
and so believe the First tale, that they will not believe the second, and these one eared men be Worse them the First, worthy to have but one ear on their head, which will not hear with both.
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But the third sort is worst of all, who being inflamed by sinister reportes, after they haue once conceaued an inward grudge against their frend or neighbour, are so stiffe,
But the third sort is worst of all, who being inflamed by sinister reports, After they have once conceived an inward grudge against their friend or neighbour, Are so stiff,
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Such stoicall stomackes & vnsociable natures, which neither liue here like Angels, nor yet remēber them selues to be but men amongest men, are to be sent ad rempublicam Platonis, or to M. Mores Vtopia, either there to liue with themselues,
Such stoical stomachs & unsociable nature's, which neither live Here like Angels, nor yet Remember them selves to be but men amongst men, Are to be sent ad Res publicam Plato's, or to M. Mores Utopia, either there to live with themselves,
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Of the sower bread of heauinesse, and bitter drinke of aduersity I lacke no store, tormoyled in troubles, pinched with pouerty, afflicted in conscience, burdened with sinnes, vexed with temptations, Sathan assaulteth me, hell feareth me, Gods iudgement accuseth me, sickenesse oppresseth me,
Of the sour bred of heaviness, and bitter drink of adversity I lack no store, tormoyled in Troubles, pinched with poverty, afflicted in conscience, burdened with Sins, vexed with temptations, Sathan assaulteth me, hell fears me, God's judgement Accuseth me, sickness Oppresses me,
To aunswere hereunto, I graunt (welbeloued) that thys is à sore obiection in deede to flesh and bloud, being not yet perfectly instructed in the knowledge & consideration of Christes kingdome.
To answer hereunto, I grant (well-beloved) that this is à soar objection in deed to Flesh and blood, being not yet perfectly instructed in the knowledge & consideration of Christ's Kingdom.
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Besides this, the deuill ceaseth not, hell gapeth, death rageth, conscience accuseth, the lawe threatneth, Gods iustice terrifieth, hys punishmentes and roddes walke still from one to an other:
Beside this, the Devil ceases not, hell gapeth, death rages, conscience Accuseth, the law threatens, God's Justice terrifieth, his punishments and rods walk still from one to an other:
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nor knowing welnere whether to turne hym, vnlesse you which be preachers and spirituall phisitions of the soule, minister to the weake conscience of man some confortatiue,
nor knowing welnere whither to turn him, unless you which be Preachers and spiritual Physicians of the soul, minister to the weak conscience of man Some comfortative,
Helpe therefore I beseech you, in opening to the people the promises of grace, the worde of life, the glorious treasures and abundant riches, not of this present world here,
Help Therefore I beseech you, in opening to the people the promises of grace, the word of life, the glorious treasures and abundant riches, not of this present world Here,
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so that the fayth of the people being grounded vpon the sure rocke of Gods word and promises, may stand firme & vnmoueable against all blastes of worldly temptations, waiting with hope for thinges, not here seene,
so that the faith of the people being grounded upon the sure rock of God's word and promises, may stand firm & Unmovable against all blasts of worldly temptations, waiting with hope for things, not Here seen,
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Many there be which beholding the course of things here present, and setting all their delite & study therein, haue their cyes fixed vpon nothing els, being either so blinde that they see not,
Many there be which beholding the course of things Here present, and setting all their delight & study therein, have their cyes fixed upon nothing Else, being either so blind that they see not,
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or els so wilfull that they passe not for things that be to come, but say either with the foolish Atheist in the Psalme, non est Deus: or els with the fleshly Epicure, say as they were wont in the time of Nazianzen: NONLATINALPHABET.
or Else so wilful that they pass not for things that be to come, but say either with the foolish Atheist in the Psalm, non est Deus: or Else with the fleshly Epicure, say as they were wont in the time of Nazianzen:.
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and vnderstand by the Scriptures, that besides this life, besides this worlde, thys kingdome, these thinges here present, there be other thinges and much greater thinges,
and understand by the Scriptures, that beside this life, beside this world, this Kingdom, these things Here present, there be other things and much greater things,
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so that in this world remaineth troubles, vexations, toyle, labour, misery, calamity, afflictions inward, afflictions outward, the body subiect to sicknesse, the soule to temptations, the flesh to death, the law yet standing in his force, the same penalty of sinne pronounced against Adam, still taketh hold vpon vs. Briefly, the nature of euery thing in the same order,
so that in this world remains Troubles, vexations, toil, labour, misery, calamity, afflictions inward, afflictions outward, the body Subject to sickness, the soul to temptations, the Flesh to death, the law yet standing in his force, the same penalty of sin pronounced against Adam, still Takes hold upon us Briefly, the nature of every thing in the same order,
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The wrath of God for sinne toward hys elect cōtinueth but a time, his fauour and reconciliation remaineth for euer, his punishments here be temporall, his promises be aeternall.
The wrath of God for sin towards his elect Continueth but a time, his favour and reconciliation remains for ever, his punishments Here be temporal, his promises be Eternal.
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Thys barre that cutteth off the time of these miseries is ye Passion of Christ our Sauiour, who hath purchased for vs à new life after this, à new world after thys world, à new kingdome, à new countrey, new possessions, new mansions,
This bar that cutteth off the time of these misery's is the Passion of christ our Saviour, who hath purchased for us à new life After this, à new world After this world, à new Kingdom, à new country, new possessions, new mansions,
With thys hope S. Paule with all the Apostles susteined tribulations, and reioysed in afflictions. Through the same hope so many holy Martyrs endured tormētes of death:
With this hope S. Paul with all the Apostles sustained tribulations, and rejoiced in afflictions. Through the same hope so many holy Martyrs endured torments of death:
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Whatsoeuer therefore shall betyde vs in thys worlde, and though we be corrected here for our sinnes (as happeneth most cōmonly to the elect) let vs not measure the state of our election thereby,
Whatsoever Therefore shall betide us in this world, and though we be corrected Here for our Sins (as Happeneth most commonly to the elect) let us not measure the state of our election thereby,
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but my mercy I will neuer remoue away from thē. &c. So long as we cary this old Adam about, the penaltie of Adam followeth vs, that is, we remaine vnder wretchednesse, sinne, curse, of ye law, death,
but my mercy I will never remove away from them. etc. So long as we carry this old Adam about, the penalty of Adam follows us, that is, we remain under wretchedness, sin, curse, of the law, death,
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and the deuill hath shewed his vtmost malice against vs, then cōmeth he, and where these haue ended, there he beginneth to worke and shew forth the power of his kingdome, to iustifie the sinner, to discharge the law, to reuiue the dead, to vanquish the deuill, to wipe all teares away, turning death to life, mortalitie to immortalitie, darknesse to light, mourning to myrth, sadnesse to solace:
and the Devil hath showed his utmost malice against us, then comes he, and where these have ended, there he begins to work and show forth the power of his Kingdom, to justify the sinner, to discharge the law, to revive the dead, to vanquish the Devil, to wipe all tears away, turning death to life, mortality to immortality, darkness to Light, mourning to mirth, sadness to solace:
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briefly, to make all thinges newe of nothing, According to the operatiō of his power, wherwith he is able to subdue all thinges to him selfe. Phil. 3.
briefly, to make all things new of nothing, According to the operation of his power, wherewith he is able to subdue all things to him self. Philip 3.
Thus therefore pondering well the difference betwene this present world and the worlde that is hid in Christ, let vs not regard so much what we are, but what we shall be:
Thus Therefore pondering well the difference between this present world and the world that is hid in christ, let us not regard so much what we Are, but what we shall be:
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or is aduaunced in worldly glory, is richer in substance, stronger in body, more beautifull of person, more witty in policie, more prudent in this generation,
or is advanced in worldly glory, is Richer in substance, Stronger in body, more beautiful of person, more witty in policy, more prudent in this generation,
and glory of the world, the vanitie, wealth, felicitie, brauery, and iollity in this earth and in earthly thinges, with daliaunce, pastime, eating, drinking,
and glory of the world, the vanity, wealth, felicity, bravery, and jollity in this earth and in earthly things, with dalliance, pastime, eating, drinking,
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and all other sensuall delites and desires seruing to carnall appetite, riches, hie titles, prefermentes, authoritie, actiuitie, policie, worldly giftes and ornamentes, beauty, strength, long life, with such other like thinges, which carnall reason of man so highly estemeth and magnifieth in this world.
and all other sensual delights and Desires serving to carnal appetite, riches, high titles, preferments, Authority, activity, policy, worldly Gifts and Ornament, beauty, strength, long life, with such other like things, which carnal reason of man so highly esteemeth and magnifieth in this world.
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All which thinges as S. Paule here calleth transitory, so in an other place writing to the sayd Corinthians he accounteth them as olde thinges, as though we would call it à world quondam, not as now vading and fading away,
All which things as S. Paul Here calls transitory, so in an other place writing to the said Corinthians he accounteth them as old things, as though we would call it à world quondam, not as now vading and fading away,
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The old thinges are past & dispatched, behold (saith he) all thinges are made new. 2. Cor. 5. And what new thinges be these? New heauen, new earth, à new world, new life, new bodies, new mindes, new possessions, new mansions, new treasures,
The old things Are past & dispatched, behold (Says he) all things Are made new. 2. Cor. 5. And what new things be these? New heaven, new earth, à new world, new life, new bodies, new minds, new possessions, new mansions, new treasures,
although not yet visibly reueled to our outward sight, yet are they manifestly apparant to the spirituall eyes of our fayth in the scriptures and promises of God:
although not yet visibly revealed to our outward sighed, yet Are they manifestly apparent to the spiritual eyes of our faith in the Scriptures and promises of God:
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Or rather, why may I not say that we haue them, and haue entred corporall possession, seing our Agent and Factor is there and hath taken possession for vs? And if our head be there already,
Or rather, why may I not say that we have them, and have entered corporal possession, sing our Agent and Factor is there and hath taken possession for us? And if our head be there already,
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And thus by occasion touching the times and difference of these two worldes and kingdomes, which belongeth to euery Christian man necessary to consider, to the entent that no man either be to much discouraged with the perturbations of this life if aduersitie come:
And thus by occasion touching the times and difference of these two world's and kingdoms, which belongeth to every Christian man necessary to Consider, to the intent that no man either be to much discouraged with the perturbations of this life if adversity come:
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But we that be Christians are taught by the Scriptures an other lesson, whether we be in weale or woe, to turne our mindes from the consideration of thinges here present,
But we that be Christians Are taught by the Scriptures an other Lesson, whither we be in weal or woe, to turn our minds from the consideration of things Here present,
as S. Paule sayth, are past already. And what should mē passe then for thinges that be past? what should we care for things that be conquered! Care ye not, sayth Christ:
as S. Paul say, Are passed already. And what should men pass then for things that be past? what should we care for things that be conquered! Care you not, say christ:
be bolde, I haue ouercome the world. &c. or what should we regard things that be none of ours? For what haue we to do with the world, which are redemed out of the world!
be bold, I have overcome the world. etc. or what should we regard things that be none of ours? For what have we to do with the world, which Are redeemed out of the world!
And herein the better to helpe you to some sight therof, let me desire you, with Moses à little to clime vp the hill of Nebo mentioned in the 34. of Deuter. There may ye take à vew of thys your spirituall countrey,
And herein the better to help you to Some sighed thereof, let me desire you, with Moses à little to climb up the hill of Nebo mentioned in the 34. of Deuter There may you take à view of this your spiritual country,
yea and which is more then all that can be most, passing all admiration, there shall ye see this our owne fleshe, our owne very fleshe sitting at the right hand of the almighty maiestie of God.
yea and which is more then all that can be most, passing all admiration, there shall you see this our own Flesh, our own very Flesh sitting At the right hand of the almighty majesty of God.
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the tall trees of Libanus, the mighty okes of Basan, the hye turrets with their defensed munitions, the faire shippes of Tharsis, and whatsoeuer is beautifull & comely in the sight of thys worlde:
the tall trees of Lebanon, the mighty oaks of Basan, the high turrets with their defenced munitions, the fair ships of Tharsis, and whatsoever is beautiful & comely in the sighed of this world:
Moreouer, there shall ye see the roaring Lion, the venemous Serpent and olde Dragon the Deuill, which hath kept such à sturre here so long, with all hys hellishe rable of bloudy persecutors:
Moreover, there shall you see the roaring lion, the venomous Serpent and old Dragon the devil, which hath kept such à stir Here so long, with all his hellish rabble of bloody persecutors:
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also with the great Turke and great Calypha of Damascus, with the great Calypha also of Vetus Roma, and all other cruell tyrannes & potentates of thys world, which haue abused their sword to the destruction of Christes Saintes, fall headlong into the perpetuall pitte of perdition.
also with the great Turk and great Calypha of Damascus, with the great Calypha also of Vetus Roma, and all other cruel Tyrants & potentates of this world, which have abused their sword to the destruction of Christ's Saints, fallen headlong into the perpetual pit of perdition.
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For there ye shall see the proude druncken whoore of Babylon, the triplecrowned Bishop euen ye great Antichrist & the false horned lambe, which hath so exalted him selfe aboue God & his sonne, with his high moūting Castle of S. Angelo, also with his whole Colledge of Babylonicall strūpets & stately Prelates of Romish Iericho druncken with the bloud of persecution, blowen down with ye blast of Iosues trumpets,
For there you shall see the proud drunken whore of Babylon, the triplecrowned Bishop even you great Antichrist & the false horned lamb, which hath so exalted him self above God & his son, with his high mounting Castle of S. Angelo, also with his Whole College of Babylonical strumpets & stately Prelates of Romish Jericho drunken with the blood of persecution, blown down with you blast of Joshua trumpets,
And there shall both the Dragon, the beast, and the false Prophet altogether be tūbled into the lake of fire, that as they haue kindled vp the fire of persecution here in this world to burne vp the bodies of Christes people,
And there shall both the Dragon, the beast, and the false Prophet altogether be tumbled into the lake of fire, that as they have kindled up the fire of persecution Here in this world to burn up the bodies of Christ's people,
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And as these thinges shall fall vpon Christes enemies contemners of his Gospell, in such sort as ye Sunne & Moone shal stand still, while Iosue our valiant Captaine shall vanquishe xxxj. kinges with all the glory of their worldly kingdomes:
And as these things shall fallen upon Christ's enemies contemners of his Gospel, in such sort as you Sun & Moon shall stand still, while Iosue our valiant Captain shall vanquish xxxj. Kings with all the glory of their worldly kingdoms:
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There shall ye see new Hierusalem the heauēly and Metropolitane Citie of God all garnished with glory, like à spousesse prepared for her spouse, with glorious mansions,
There shall you see new Jerusalem the heavenly and Metropolitan city of God all garnished with glory, like à Spouses prepared for her spouse, with glorious mansions,
euen such tabernacles, as Peter wished in the mount Thabor to be made, when he was rapt with glory, in such sort as he coulde not tell where he was, nor what he spake.
even such Tabernacles, as Peter wished in the mount Mount tabor to be made, when he was rapt with glory, in such sort as he could not tell where he was, nor what he spoke.
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Luke. 9. Briefly in that mount Nebo ye shall see, that eye yet neuer sawe, Paradise without any Serpent to tempt any more, riches without measure, glory without comparison, life without death, day without night, libertie without thraldome, solace without ceassing, ioye without ending, à land flowing with milke and hony.
Lycia. 9. Briefly in that mount Nebo you shall see, that eye yet never saw, Paradise without any Serpent to tempt any more, riches without measure, glory without comparison, life without death, day without night, liberty without thraldom, solace without ceasing, joy without ending, à land flowing with milk and honey.
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And here to make an end of speaking of those thinges which be endlesse, loking in this mount well about you, ye shall see with your spirituall eye, that Daniell with hys Propheticall eye did see so long before, that the kingdome, the power, and magnitude of his kingdome, that is or shall be vnder heauen, shall be geuen to the people of the highest, which kingdome shall destroy all other kingdomes,
And Here to make an end of speaking of those things which be endless, looking in this mount well about you, you shall see with your spiritual eye, that Daniell with his Prophetical eye did see so long before, that the Kingdom, the power, and magnitude of his Kingdom, that is or shall be under heaven, shall be given to the people of the highest, which Kingdom shall destroy all other kingdoms,
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And here an end of the first part of thys my text which I haue read to you out of S. Paule. Wherein hath bene declared vnto you the gracious and ioyfull message sent of God, in the name of Christ, by his Apostles, messengers, and ministers vnto you.
And Here an end of the First part of this my text which I have read to you out of S. Paul. Wherein hath be declared unto you the gracious and joyful message sent of God, in the name of christ, by his Apostles, messengers, and Ministers unto you.
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IN the former part of thys good fridayes Sermon, ye heard (louing audience) according to my weake abilitie, vttered vnto you the ioyfull message of Gods reconciled fauour and grace recouered againe, which we had once lost through our iust desertes,
IN the former part of this good fridays Sermon, you herd (loving audience) according to my weak ability, uttered unto you the joyful message of God's reconciled favour and grace recovered again, which we had once lost through our just deserts,
& to become now of à terrible Iusticer à tender father toward vs. Not that there is any chaunge or alteration in his nature, but that mercy and iustice striuing together, mercy gotte the vpperhand:
& to become now of à terrible Justicer à tender father towards us Not that there is any change or alteration in his nature, but that mercy and Justice striving together, mercy got the vpperhand:
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or rather that mercy and iustice ioyning together for our redemption, hath brought to passe, that vppon mercifull causes going before, the iust effect of Gods wrath (which the law before did worke) by good iustice must needes geue place, and reconciliation come in:
or rather that mercy and Justice joining together for our redemption, hath brought to pass, that upon merciful Causes going before, the just Effect of God's wrath (which the law before did work) by good Justice must needs give place, and reconciliation come in:
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because that iustice alwayes standing vppon iust causes, it must nedes follow, that ye cause being altered & remoued away, the effect also must nedes cease.
Because that Justice always standing upon just Causes, it must needs follow, that you cause being altered & removed away, the Effect also must needs cease.
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For him that knew no sinne, God made to be sinne for vs, that we might be made the righteousnesse of God by him. &c. Here now cōmeth the preaching of Christ Iesus crucified.
For him that knew no sin, God made to be sin for us, that we might be made the righteousness of God by him. etc. Here now comes the preaching of christ Iesus Crucified.
What thing so miserable as death? what thing so happy as life? Againe, what death so vile as ye death of ye Crosse? what person so glorious as ye onely begotten sonne of ye liuing God? Which two thinges being so contrary, meete together in one tree, according as we read in Prudētius himne:
What thing so miserable as death? what thing so happy as life? Again, what death so vile as you death of you Cross? what person so glorious as you only begotten son of the living God? Which two things being so contrary, meet together in one tree, according as we read in Prudētius Hymn:
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he made him to be sinne for vs. &c. 3. The third is, the triumphe of Christ, with other effectes which followed after his passiō, expressed in these words:
he made him to be sin for us etc. 3. The third is, the triumph of christ, with other effects which followed After his passion, expressed in these words:
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Noah the perfect man & righteous preacher in the first age of the world, in whose righteousnesse and in whose Arke the remnant of all earthly creatures were saued from the floud, what doth he preach vnto vs besides the true history,
Noah the perfect man & righteous preacher in the First age of the world, in whose righteousness and in whose Ark the remnant of all earthly creatures were saved from the flood, what does he preach unto us beside the true history,
but this iust and innocent Iesus Sauiour of the world? The typicall Lambe called the Passeouer, which prefigured the heauenly Lambe of God that taketh away the sinnes of the world, was commaunded to be à male of à yeare olde, immaculate, without spot or blemishe.
but this just and innocent Iesus Saviour of the world? The typical Lamb called the Passover, which prefigured the heavenly Lamb of God that Takes away the Sins of the world, was commanded to be à male of à year old, immaculate, without spot or blemish.
for no other cause, but onely to signifie that Christ, whereof they were figures and shadowes, should be the true innocēt sacrifice which should make and hath made satisfaction for all our sinnes.
for no other cause, but only to signify that christ, whereof they were figures and shadows, should be the true innocent sacrifice which should make and hath made satisfaction for all our Sins.
And righteousnesse (sayth he) shall be his girdle about his loynes. &c. Ieremy calleth hys name, Germen iustitiae, & Dominus iustus noster. i. The bud of righteousnesse, and our righteous Lord. &c. In Daniel he is called, Sanctus Sanctorū. i. The holy one of all holy.
And righteousness (say he) shall be his girdle about his loins. etc. Ieremy calls his name, Germen iustitiae, & Dominus Justus Noster. i. The bud of righteousness, and our righteous Lord. etc. In daniel he is called, Sanctus Sanctorū. i. The holy one of all holy.
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and found in him nothing, as writeth S. Iohn, meaning therby his innocencie to be such and perfection of his life so absolute, that no creature could staine or charge him with blot or blemish.
and found in him nothing, as Writeth S. John, meaning thereby his innocence to be such and perfection of his life so absolute, that no creature could stain or charge him with blot or blemish.
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and none but he, according as we read and sing in the hymne of Ambrose: Tu solus sanctus. i. Thou onely art holy. &c. And so he was, and is, and none els holy and innocent in all ye world but he.
and none but he, according as we read and sing in the hymn of Ambrose: Tu solus Sanctus. i. Thou only art holy. etc. And so he was, and is, and none Else holy and innocent in all the world but he.
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And therfore false is the doctrine of these vntrue catholickes, who disputing of keeping ye law of God, seeme to extoll integra naturalia of man so farre as though it were in mans posse and esse, to satisfie the performance therof.
And Therefore false is the Doctrine of these untrue Catholics, who disputing of keeping the law of God, seem to extol Whole Naturalia of man so Far as though it were in men posse and esse, to satisfy the performance thereof.
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In which number is Lombardus, Tho. Aquinas, Anselmus, Bonauentura, Alexander de Hales. Albeit these, as they doe not fully agree in all places with them selues:
In which number is Lombardus, Tho. Aquinas, Anselm, Bonaventure, Alexander de Hales. Albeit these, as they do not Fully agree in all places with them selves:
After these commeth Ioan. Scotus, who reasoning vpon these wordes of S. Austen, that à mā without grace can not eschew all sinne. &c. seemeth to resolue ye question thus:
After these comes Ioan. Scotus, who reasoning upon these words of S. Austen, that à man without grace can not eschew all sin. etc. seems to resolve you question thus:
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&c. Tho. Aquine likewise reciting ye sentence of the schole men, sayth, that the power of mans will of it selfe is able to do thinges both good and bad without grace:
etc. Tho. Aquinas likewise reciting the sentence of the school men, say, that the power of men will of it self is able to do things both good and bade without grace:
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howbeit can not make the worke that is good to merite, but by the helpe of grace. &c. So that hereby appeareth the opinion of these catholickes to be, that albeit mans free power without grace suffiseth not to eschew all sinne,
howbeit can not make the work that is good to merit, but by the help of grace. etc. So that hereby appears the opinion of these Catholics to be, that albeit men free power without grace Suffices not to eschew all sin,
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In somuch that Scotus in an other place thus reasoneth, that it is not vncredible but that many such be in the Church, which liue ye whole yeare without mortall sinne:
In So much that Scotus in an other place thus reasoneth, that it is not uncredible but that many such be in the Church, which live you Whole year without Mortal sin:
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vppon whose vntydie reasons and argumentes, certaine of our Englishe Papistes also grounding their vaine opinion, doe likewise teach now in these our dayes, that it lyeth in possibilitie here in thys life for à man after he be iustified, to fulfill the righteousnesse of the law by grace,
upon whose vntydie Reasons and Arguments, certain of our English Papists also grounding their vain opinion, do likewise teach now in these our days, that it lies in possibility Here in this life for à man After he be justified, to fulfil the righteousness of the law by grace,
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forgeue vs our trespasses. &c. yet as touching mortall sinnes, they may so liue, calling for ye grace, that they neede not except they will, to fall into deadly sinne,
forgive us our Trespasses. etc. yet as touching Mortal Sins, they may so live, calling for you grace, that they need not except they will, to fallen into deadly sin,
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but may satisfie the law of God fully & perfectly, in such sort as the same law of God can not haue wherein to cōdemne or accuse any worke of theirs. &c. For these be their owne very wordes.
but may satisfy the law of God Fully & perfectly, in such sort as the same law of God can not have wherein to condemn or accuse any work of theirs. etc. For these be their own very words.
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First, for confirmation of their doctrine they alleage the testimonies of Austen, where he sayth: that God neither could cōmaund thinges that were impossible, because he is iust:
First, for confirmation of their Doctrine they allege the testimonies of Austen, where he say: that God neither could command things that were impossible, Because he is just:
Also in hys booke de natura et grat. We firmely beleue (saith he) that God, who is iust & good, could neuer commaund thinges that were impossible to be done. &c. Secondly, out of Hierome they alleage thys place, where he saith:
Also in his book de Nature et great. We firmly believe (Says he) that God, who is just & good, could never command things that were impossible to be done. etc. Secondly, out of Jerome they allege this place, where he Says:
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Fourthly, also for example they inferre Zacharie and Elizabeth, who in scripture are said to be iust before God, walking in all the commaundementes and iustifications of the Lord without blame. &c. Luke. 1.
Fourthly, also for Exampl they infer Zacharias and Elizabeth, who in scripture Are said to be just before God, walking in all the Commandments and justifications of the Lord without blame. etc. Lycia. 1.
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Whereunto briefly I aunswere, and first as touching S. Austen, albeit I could well aunswere him by his owne retractations, where as he better aduising him selfe,
Whereunto briefly I answer, and First as touching S. Austen, albeit I could well answer him by his own retractations, where as he better advising him self,
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All the commaundementes (sayth he) are accounted to be done, when that is pardoned which is not done. &c. And likewise might I expound Hierome by Hierome, whereas he in an other place speaking of the cōmaundementes to be possible,
All the Commandments (say he) Are accounted to be done, when that is pardoned which is not done. etc. And likewise might I expound Jerome by Jerome, whereas he in an other place speaking of the Commandments to be possible,
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what great thing were here to be detested, or what preiudice hereby shold ensue either to Gods iustice or goodnesse in geuing à law impossible for vs perfectly to be kept, more then in geuing vs the Sunne, ye brightnesse wherof it is impossible for vs to beholde,
what great thing were Here to be detested, or what prejudice hereby should ensue either to God's Justice or Goodness in giving à law impossible for us perfectly to be kept, more then in giving us the Sun, you brightness whereof it is impossible for us to behold,
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and yet to walke in the light therof, euery man as he may? If à cunning phisition should come with an excellent potion to hys pacient greuously sicke, and say:
and yet to walk in the Light thereof, every man as he may? If à cunning Physician should come with an excellent potion to his patient grievously sick, and say:
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Ergo, say they, it must needes be concluded, that it is not vnpossible for à iustified man, by Gods grace, to performe the perfect fulfilling of the lawe.
Ergo, say they, it must needs be concluded, that it is not unpossible for à justified man, by God's grace, to perform the perfect fulfilling of the law.
and that all men for not fulfilling the same, should be condemned, then might they with some reason obiect thys blasphemy vnto vs. But now we confesse and say, that God hath geuē à law to be fulfilled of man,
and that all men for not fulfilling the same, should be condemned, then might they with Some reason Object this blasphemy unto us But now we confess and say, that God hath given à law to be fulfilled of man,
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and that he commaundeth nothing vnpossible: yea and furthermore with the Scriptures confesse, that man hath fulfilled thys lawe actually, really, and thorowly in all pointes:
and that he commandeth nothing unpossible: yea and furthermore with the Scriptures confess, that man hath fulfilled this law actually, really, and thoroughly in all points:
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and yet all this being cōfessed, neither is it true which they inferre, that the iustified mā therfore is able, by grace, to fulfill the reall perfection of the law,
and yet all this being confessed, neither is it true which they infer, that the justified man Therefore is able, by grace, to fulfil the real perfection of the law,
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neither is it true, that he which fulfilleth it not, shall therfore be condemned, neither that in God is any vnrighteousnesse or vnmercifulnesse in all this to be inferred,
neither is it true, that he which fulfilleth it not, shall Therefore be condemned, neither that in God is any unrighteousness or unmercifulness in all this to be inferred,
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Fourthly, that in the same nature and humanitie of Christ, the sonne of God and the sonne of man, the whole nature of mankinde is included, the Scripture teacheth:
Fourthly, that in the same nature and humanity of christ, the son of God and the son of man, the Whole nature of mankind is included, the Scripture Teaches:
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Other grace then thys God neuer gaue, nor euer will geue to any iustified person really and absolutely to satisfie the perfect righteousnesse of the law.
Other grace then this God never gave, nor ever will give to any justified person really and absolutely to satisfy the perfect righteousness of the law.
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Neither doth it stand with the glory of Christ, that any such perfect grace should be geuen vs. For if by our infirmitie, the strength of Christ be made perfect, as Christ him selfe answereth to S. Paule, so contrariwise, by our perfection ye vertue of Christes crosse is lessened:
Neither does it stand with the glory of christ, that any such perfect grace should be given us For if by our infirmity, the strength of christ be made perfect, as christ him self Answers to S. Paul, so contrariwise, by our perfection you virtue of Christ's cross is lessened:
not that there is any such perfection in vs in deede, whose righteousnesse, as S. Austen sayth, magis remissione peccatorū constet, quàm perfectione virtutum: but such is the blindnesse of many, that standing in à vaine persuasion of their perfectiō when they are vnperfect, falsly flatter them selues to be something,
not that there is any such perfection in us in deed, whose righteousness, as S. Austen say, magis remission peccatorū constet, quàm perfection Virtues: but such is the blindness of many, that standing in à vain persuasion of their perfection when they Are unperfect, falsely flatter them selves to be something,
when in deede they be vtterly emptie and naked. Apoc. 3. Fiftly, and though it be so (as it is in deede) that no such grace is geuen to vs from aboue to attaine to the high perfection of the law:
when in deed they be utterly empty and naked. Apocalypse 3. Fifty, and though it be so (as it is in deed) that no such grace is given to us from above to attain to the high perfection of the law:
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And though we bring not perfectionē illam, quae remissione non eget, yet we bring studium illud virtutis, quod Deus propter fidem comprobat & coronat in nobis:
And though we bring not perfectionē Illam, Quae remission non eget, yet we bring studium illud virtue, quod Deus propter fidem comprobat & Coronat in nobis:
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And as for that imperfection which remaineth, God imputeth not for his Christ, who hath purchased for vs perpetuall reconciliation and remission of sinnes.
And as for that imperfection which remains, God imputeth not for his christ, who hath purchased for us perpetual reconciliation and remission of Sins.
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Forsomuch as man hath vtterly discharged what soeuer God hath cōmaunded, how thē can ye cōmaundements be said to be impossible to man, which man hath fulfilled? And though we for our partes speaking particularly, can not performe the same,
Forsomuch as man hath utterly discharged what soever God hath commanded, how them can you Commandments be said to be impossible to man, which man hath fulfilled? And though we for our parts speaking particularly, can not perform the same,
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but hath set in the Church à perpetuall remedy, which is Remissio peccatorum, remission of sinnes, to helpe & supply that lacketh in vs. Whereby as our aduersaries may see that neither is any vnmercifulnesse in God, nor blasphemy in vs:
but hath Set in the Church à perpetual remedy, which is Remission peccatorum, remission of Sins, to help & supply that lacketh in us Whereby as our Adversaries may see that neither is any unmercifulness in God, nor blasphemy in us:
here therfore is to be noted out of ye Scriptures, that they seeme not sufficiently hetherto to haue considered ye first originall & entring of the law:
Here Therefore is to be noted out of the Scriptures, that they seem not sufficiently hitherto to have considered you First original & entering of the law:
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which law, I meane the law of nature imprinted in the soule & conscience of euery mortall man (for as touching ye law of Moses writtē in outward tables, which is but à renuing of the law wrought in man before, we speake not) entred first into ye world, not so much by ye voluntary purpose & will of God (speaking of the ordinary will of God reueled in ye scriptures) as it was procured & inforced by man him selfe, against Gods will and warning.
which law, I mean the law of nature imprinted in the soul & conscience of every Mortal man (for as touching the law of Moses written in outward tables, which is but à renewing of the law wrought in man before, we speak not) entered First into you world, not so much by you voluntary purpose & will of God (speaking of the ordinary will of God revealed in you Scriptures) as it was procured & enforced by man him self, against God's will and warning.
and albeit almighty God gaue hym sufficient warning before what daunger would follow, yet he of wilfull presumptiō would nedes taste of the fruite forbidden.
and albeit almighty God gave him sufficient warning before what danger would follow, yet he of wilful presumption would needs taste of the fruit forbidden.
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Now, if the law of nature did not first enter with this knowledge into the world, let ye aduersaries thē selues tell me when it began to enter. If it did:
Now, if the law of nature did not First enter with this knowledge into the world, let you Adversaries them selves tell me when it began to enter. If it did:
but let vs say, that mans ōwne wilfulnesse procured à law to him self, which afterward was not in his possibilitie to accomplishe. But of this inough.
but let us say, that men ōwne wilfulness procured à law to him self, which afterwards was not in his possibility to accomplish. But of this enough.
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Take my yoke vpon you, for my yoke is sweete, and my burden is light: &c. by which wordes they argue the commaundementes of God to be easie & possible to be kept:
Take my yoke upon you, for my yoke is sweet, and my burden is Light: etc. by which words they argue the Commandments of God to be easy & possible to be kept:
For there shall we haue remissiō of all our sinnes, shall ouercome the deuill and the world, shall be free from death, shall be eased from ceremonies, shall be raised in the resurrection to euerlasting life,
For there shall we have remission of all our Sins, shall overcome the Devil and the world, shall be free from death, shall be eased from ceremonies, shall be raised in the resurrection to everlasting life,
and in ye same place produceth this example both of Zachary and Elizabeth, and also of Iob. The like aunswere also may be gathered out of S. Austen, who speaking of the worthinesse which is in iuste men here, sayth that it may be called perfect,
and in you same place Produceth this Exampl both of Zachary and Elizabeth, and also of Job The like answer also may be gathered out of S. Austen, who speaking of the worthiness which is in just men Here, say that it may be called perfect,
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so farre as they both truely acknowledge, and humbly confesse their owne imperfection going withall. &c. so that of the righteousnesse of Zachary we may say as S. Paule sayd by the righteousnesse of Abraham: that if he haue any thing to glory, he hath to glory with men, but not with God.
so Far as they both truly acknowledge, and humbly confess their own imperfection going withal. etc. so that of the righteousness of Zachary we may say as S. Paul said by the righteousness of Abraham: that if he have any thing to glory, he hath to glory with men, but not with God.
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&c. onely the fleshe of the sonne of God excepted, who onely being iust, dyed for the vniust, as S. Peter witnesseth. Wherupon I ground this reason. Christ died for the vniust:
etc. only the Flesh of the son of God excepted, who only being just, died for the unjust, as S. Peter Witnesseth. Whereupon I ground this reason. christ died for the unjust:
Zachary and Elizabeth liued not in the commaundementes, but died: Ergo, Zachary and Elizabeth did not all the cōmaundementes so iustly as they should.
Zachary and Elizabeth lived not in the Commandments, but died: Ergo, Zachary and Elizabeth did not all the Commandments so justly as they should.
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For neither that nature is geuen, nor that grace dispensed to any man liuing in this flesh, to be found innocent by the law, saue onely to him of whom it is written:
For neither that nature is given, nor that grace dispensed to any man living in this Flesh, to be found innocent by the law, save only to him of whom it is written:
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i. God geueth not to him the spirite after measure. &c. Let hys innocencie therfore stand alone, that he may be as he is, solus sanctus, not onely exceeding vs by comparison of maius and minus, but vtterly confounding vs for our vnrighteousnesse, knowing what is written of vs:
i. God Giveth not to him the Spirit After measure. etc. Let his innocence Therefore stand alone, that he may be as he is, solus Sanctus, not only exceeding us by comparison of May and minus, but utterly confounding us for our unrighteousness, knowing what is written of us:
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Let vs humble our selues with cōfession of humilitie, so ascribing all righteousnesse vnto him, that we forget not what God speaketh of our righteousnesse by hys Prophet, saying:
Let us humble our selves with Confessi of humility, so ascribing all righteousness unto him, that we forget not what God speaks of our righteousness by his Prophet, saying:
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so neither the death of his body, without hys innocent life could redeeme vs. For so it behoued innocencie to redeeme iniquitie, the iust to die for the vniust.
so neither the death of his body, without his innocent life could Redeem us For so it behooved innocence to Redeem iniquity, the just to die for the unjust.
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Who seing the generation of mankind fallen from so happy à state, wherein he was first created, into such à miserable decay and destruction both of body and soule,
Who sing the generation of mankind fallen from so happy à state, wherein he was First created, into such à miserable decay and destruction both of body and soul,
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and all through hys owne wilfull presumption, in procuring the necessitie of ye law vpon his owne head, the strength whereof he could neither accomplishe nor auoyde the penalty, being subiect thereby to the power of death and tyranny of Sathan, wrapped in ignorance, drowned in darknesse, running headlong to all Idolatry & vanitie, voyde of all regard and care of hys creator, whom neither counsell could reforme nor any earthly helpe restore, not only being past recouery,
and all through his own wilful presumption, in procuring the necessity of the law upon his own head, the strength whereof he could neither accomplish nor avoid the penalty, being Subject thereby to the power of death and tyranny of Sathan, wrapped in ignorance, drowned in darkness, running headlong to all Idolatry & vanity, void of all regard and care of his creator, whom neither counsel could reform nor any earthly help restore, not only being passed recovery,
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What was that? He would not (saith Theodoretus ) NONLATINALPHABET, of hys absolute power worke our deliuerance, NONLATINALPHABET, to vse hys owne wordes. That is in Englishe:
What was that? He would not (Says Theodoretus), of his absolute power work our deliverance,, to use his own words. That is in English:
lest if Gods mercy had saued some & not all, ye enemy which had bene trāsgressor also him selfe with all the wicked, might haue quarelled, yt this mercy of God had not ben indifferent, but parciall to some,
lest if God's mercy had saved Some & not all, you enemy which had be transgressor also him self with all the wicked, might have quarreled, that this mercy of God had not been indifferent, but partial to Some,
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so that by this way both his mercy is declared, his iustice salued, Sathā with the wicked & reprobate iustly condēned, the godly repentant though they be sinners, saued,
so that by this Way both his mercy is declared, his Justice salved, Sathā with the wicked & Reprobate justly condemned, the godly repentant though they be Sinners, saved,
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Thus then cōmeth Christ our Lord to vs, and for vs to be incarnate, and was borne of à virgine hys mother after à miraculous maner, at whose byrth the Angels began to sing,
Thus then comes christ our Lord to us, and for us to be incarnate, and was born of à Virgae his mother After à miraculous manner, At whose birth the Angels began to sing,
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After thys came the eight day, in which he was circumcised according to the law, that by fulfilling the lawe, he might redeeme vs from the bondage of the law.
After this Come the eight day, in which he was circumcised according to the law, that by fulfilling the law, he might Redeem us from the bondage of the law.
Not long after being pursued of Herode, he was sent out of Iewry into Aegypt, where he remained while they were dead that sought his life, to aunswere the type of Moses, who before he should deliuer the people, fled into the land of Madian frō the hādes of Pharao, where he remained till aunswere came from God, that he should returne againe into Egypt, for they are all dead (sayd he) that sought thy life. &c. Exod. 4. After this being of xij. yeares he came to ye Temple, and there three daies disputed with the Doctors, who then were busie no doubt, about the question of Messias:
Not long After being pursued of Herod, he was sent out of Iewry into Egypt, where he remained while they were dead that sought his life, to answer the type of Moses, who before he should deliver the people, fled into the land of Midian from the hands of Pharaoh, where he remained till answer Come from God, that he should return again into Egypt, for they Are all dead (said he) that sought thy life. etc. Exod 4. After this being of xij. Years he Come to you Temple, and there three days disputed with the Doctors, who then were busy no doubt, about the question of Messias:
when God began to reuele hys sonne more manifestly to the world in sending the holy spirite in visible similitude of à doue vppon him, declaring moreouer in audible voice, the same to be his welbeloued sonne, whom we must heare. Luke. 3.
when God began to reveal his son more manifestly to the world in sending the holy Spirit in visible similitude of à dove upon him, declaring moreover in audible voice, the same to be his well-beloved son, whom we must hear. Luke. 3.
nightes (to fulfill the type of Moses fast, who was so long in ye mount with God, without meate or drinke) the enemy not ignoraunt what was testified of hym before,
nights (to fulfil the type of Moses fast, who was so long in you mount with God, without meat or drink) the enemy not ignorant what was testified of him before,
And as he first threw downe Adam in Paradise by eating, so thinking likewise to supplant thys second Adam by eating, tempted him to turne stones to bread,
And as he First threw down Adam in Paradise by eating, so thinking likewise to supplant this second Adam by eating, tempted him to turn stones to bred,
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Thys done & finished, Christ to declare his diuine power here in earth, to the end that men might know their Messias, cōming from thence abroad began to worke wonderfull miracles, turning water into wine, feeding with fewe loanes thousandes of men & children in the wildernesse, helping the lame, curing of cripples, cleansing the lepers, restoring ye blind to their sight, the deaffe to their hearing, the dūme to their tounges, healing all diseases amongest ye people, calming the seas, ceassing ye windes, walking on the waters, comforting the afflicted, expelling out deuills by hys worde, opening the graues, raising the dead, with other innumerable signes and wōnders.
This done & finished, christ to declare his divine power Here in earth, to the end that men might know their Messias, coming from thence abroad began to work wonderful Miracles, turning water into wine, feeding with few loans thousandes of men & children in the Wilderness, helping the lame, curing of cripples, cleansing the lepers, restoring you blind to their sighed, the deaf to their hearing, the dumb to their tongues, healing all diseases amongst you people, calming the Seas, ceasing the winds, walking on the waters, comforting the afflicted, expelling out Devils by his word, opening the graves, raising the dead, with other innumerable Signs and wonnders.
Touching the maner and handling wherof, forsomuch as it is sufficiently recorded in the history of the fower Euangelistes, I shall the lesse neede to stand long in repeating those thinges, which to no Christian mā ought to be vnknowen.
Touching the manner and handling whereof, forsomuch as it is sufficiently recorded in the history of the fower Evangelists, I shall the less need to stand long in repeating those things, which to no Christian man ought to be unknown.
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First how the malicious Priestes and Phariseis, after they had taken counsell together, and had sent with Iudas their officers and catchpoles with clubbes and staues to apprehend Iesus:
First how the malicious Priests and Pharisees, After they had taken counsel together, and had sent with Iudas their Officers and catchpoles with Clubs and staves to apprehend Iesus:
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Whereat one of the Bishops seruantes, à parasite, à caitife, à swashbuckler, à rakehell, gaue hym à blow on the blessed cheeke, asking if he aunswered the Byshop so.
Whereat one of the Bishops Servants, à parasite, à caitiff, à swashbuckler, à rakehell, gave him à blow on the blessed cheek, asking if he answered the Bishop so.
but if I haue spoken well, why smitest thou me? Frō Annas he was sent bound to Cayphas, where lying witnesse was brought against hym, that he should speake against the temple. Whereunto Christ helde hys peace.
but if I have spoken well, why smitest thou me? From Annas he was sent bound to Caiaphas, where lying witness was brought against him, that he should speak against the temple. Whereunto christ held his peace.
& blindfolded hym, bidding hym prophecie who dyd smite him, they brought hym then ad brachium seculare, that is, to Pilate the temporall iudge, in the Guildhall.
& blindfolded him, bidding him prophecy who did smite him, they brought him then ad brachium Secular, that is, to Pilate the temporal judge, in the Guildhall.
Then the Priestes and Seniours of the people gathered them selues againe in à great route to accuse hym before Pilate. To whose accusations our blessed Sauiour holding his peace, gaue no word to aunswere.
Then the Priests and Seniors of the people gathered them selves again in à great rout to accuse him before Pilate. To whose accusations our blessed Saviour holding his peace, gave no word to answer.
And forsomuch as the maner was for the iudge to geue the Iewes one of the prisoners toward the feast of Easter, he asked whether they would haue Iesus, or Barrabas the murderer.
And forsomuch as the manner was for the judge to give the Iewes one of the Prisoners towards the feast of Easter, he asked whither they would have Iesus, or Barabbas the murderer.
and so gaue Iesus to the will of the Iewes. Who then tooke Iesus, and when they first had scourged hys blessed body, with as many stripes, ye may be sure,
and so gave Iesus to the will of the Iewes. Who then took Iesus, and when they First had scourged his blessed body, with as many stripes, you may be sure,
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lacking one, then they tooke off hys coate, and put vpon hym à scarlet paule, platting à sharpe crowne of thornes vpon hys tender head, that the bloud came trickling downe,
lacking one, then they took off his coat, and put upon him à scarlet Paul, platting à sharp crown of thorns upon his tender head, that the blood Come trickling down,
Thē beganne the cursed Iewes againe, some to smite hym vpon the head with à reede, some to spit vpon hym, some to mocke & deride him, with scornfull kneeling and blasphemous rebukes, iesting and scoffing at him,
Them began the cursed Iewes again, Some to smite him upon the head with à reed, Some to spit upon him, Some to mock & deride him, with scornful kneeling and blasphemous rebukes, jesting and scoffing At him,
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Thus when the malicious multitude of the caitifes had takē their pleasure vpon hym within the Yeldhall court, the soldiours then put off his purple attiere,
Thus when the malicious multitude of the caitiffs had taken their pleasure upon him within the Yeldhall court, the Soldiers then put off his purple attiere,
and araying hym againe with his owne coate, led hym through the Citie with his Crosse on hys backe, toward the mount of Caluarie, till by the way hys body fainting vnder the burdē, they pressed one Symon of Cyrene, to helpe him with ye crosse vp the hill:
and arraying him again with his own coat, led him through the city with his Cross on his back, towards the mount of Calvary, till by the Way his body fainting under the burden, they pressed one Symon of Cyrene, to help him with you cross up the hill:
and so comming to the place of Caluarie, called Golgotha, after they had nailed hym hand and foote fast to the crosse, they lift hym vp betwene two theeues, one of the right hand, à blessed confessor, whose name we know not, we may call him saint theefe:
and so coming to the place of Calvary, called Golgotha, After they had nailed him hand and foot fast to the cross, they lift him up between two thieves, one of the right hand, à blessed confessor, whose name we know not, we may call him saint thief:
yet the cankered Iewes left hym not, but still continued in their furious malice, staring at him and rayling vppon him with all kinde of scornefull and opprobrious blasphemies, nodding their heads,
yet the cankered Iewes left him not, but still continued in their furious malice, staring At him and railing upon him with all kind of scornful and opprobrious Blasphemies, nodding their Heads,
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They parted my garmentes amongest them, and vpon my coate they drew lottes. &c. The paines & tormentes which this innocent Lambe of God sustained vpon the Crosse were great, the rebukes and scornes which he abidde, were greater:
They parted my garments amongst them, and upon my coat they drew lots. etc. The pains & torments which this innocent Lamb of God sustained upon the Cross were great, the rebukes and scorns which he abid, were greater:
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but especially that which he suffered in spirite & soule was greatest of all, when as he not onely in body decaying for weaknesse and bleeding, but also in soule fainting with anguishe and discomfort, began to cry with à loude voyce:
but especially that which he suffered in Spirit & soul was greatest of all, when as he not only in body decaying for weakness and bleeding, but also in soul fainting with anguish and discomfort, began to cry with à loud voice:
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not that God did euer forsake his sonne Christ, but this was the voyce of his humanitie, teaching vs not to thinke it straunge, though our feeble hart do faint sometimes through dispayre or lacke of present comfort,
not that God did ever forsake his son christ, but this was the voice of his humanity, teaching us not to think it strange, though our feeble heart do faint sometime through despair or lack of present Comfort,
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After all this done, yet one thing lacked more to the fulfilling of the Scriptures & finishing of hys Martyrdome, which in ye lxviij. Psalme was also prophecied of him in these wordes:
After all this done, yet one thing lacked more to the fulfilling of the Scriptures & finishing of his Martyrdom, which in you lxviij. Psalm was also prophesied of him in these words:
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So little curtisie did Christ our Lord finde in his owne countrey among the Iewes, for all his so great miracles and benefites bestowed vpon them, that in his thirst he could not obteine à cup of sweete water of them.
So little curtisie did christ our Lord find in his own country among the Iewes, for all his so great Miracles and benefits bestowed upon them, that in his thirst he could not obtain à cup of sweet water of them.
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In the Psalmes it was foreshewed of goring hys handes and his feete, of telling all his bones, of nodding their heades, of their opprobrious mockes, of diuiding hys garment, of geuing him bitter vineger.
In the Psalms it was foreshowed of goring his hands and his feet, of telling all his bones, of nodding their Heads, of their opprobrious mocks, of dividing his garment, of giving him bitter vinegar.
and that Christ our heauenly Sauiour perceaued now nothing to lacke more to the fulfilling of our redemption, immediatly vpon the same, commended his spirite to his fathers handes with à mighty cry,
and that christ our heavenly Saviour perceived now nothing to lack more to the fulfilling of our redemption, immediately upon the same, commended his Spirit to his Father's hands with à mighty cry,
then Christ ye puissant Conqueror, where the deuill and the world had finished, there beginneth now to worke, reasoning with the deuill in this effect of wordes:
then christ you puissant Conqueror, where the Devil and the world had finished, there begins now to work, reasoning with the Devil in this Effect of words:
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Thou proud Goliath, which thoughtest no man in all Israell able to match thee, now hast thou found in Israell à man after fleshe able not onely to match thee,
Thou proud Goliath, which thoughtest no man in all Israel able to match thee, now hast thou found in Israel à man After Flesh able not only to match thee,
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See whether thy wilinesse ioyned with crueltie hath brought thee? So long hast thou raged and raigned (thou foule spirite) in the world, which hath bene long vnder thy tyrāny, in most miserable thraldome, not for any iust impery thou hadst of thy selfe ouer them,
See whither thy wiliness joined with cruelty hath brought thee? So long hast thou raged and reigned (thou foul Spirit) in the world, which hath be long under thy tyranny, in most miserable thraldom, not for any just impery thou Hadst of thy self over them,
Seing they were not content at the first beginning to be gouerned by their creator which made them, he iustly gaue thē such à gouernour as they deserued, to scourge & plague thē, for their vniust rebellion.
Sing they were not content At the First beginning to be governed by their creator which made them, he justly gave them such à governor as they deserved, to scourge & plague them, for their unjust rebellion.
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false witnesses to accuse me, vniust iudges to condemne me, thy ministers to scourge me, thy soldiours with thys sharpe garland to crowne me, thy sycophantes to scorne me,
false Witnesses to accuse me, unjust judges to condemn me, thy Ministers to scourge me, thy Soldiers with this sharp garland to crown me, thy Sycophants to scorn me,
and what haue these handes euer committed? though I haue bene stricken, when did they euer offer to strike any? They haue washed poore mens feete, they haue touched and healed foule Lepers.
and what have these hands ever committed? though I have be stricken, when did they ever offer to strike any? They have washed poor men's feet, they have touched and healed foul Lepers.
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What harme haue they done to any, either man or childe? Whose goods did they euer spoyle? what bribe or bribes came euer within these fingers? My weary feete likewise thou hast nailed to the crosse, which neuer stept to any euill,
What harm have they done to any, either man or child? Whose goods did they ever spoil? what bribe or Bribes Come ever within these fingers? My weary feet likewise thou hast nailed to the cross, which never stepped to any evil,
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& in my appointed vocation, ready to runne and goe both day and night to succour my neighbours, sparing no trauaile, frō place to place, from citie to citie, to set forth Gods glory,
& in my appointed vocation, ready to run and go both day and night to succour my neighbours, sparing no travail, from place to place, from City to City, to Set forth God's glory,
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and to call all men to the kingdome of life, continually laboring à foote without easemēt either of horse or mule, saue onely à little before my passion (to fulfill ye Scriptures) I vsed the helpe of à sely Asse, to ease me into the citie.
and to call all men to the Kingdom of life, continually labouring à foot without easement either of horse or mule, save only à little before my passion (to fulfil you Scriptures) I used the help of à sely Ass, to ease me into the City.
or disprofite of my neighbour? Briefly, from toppe to toe what part findest thou in all my body that deserued thus to be handled? From my bodily partes, goe further to the inward motions & affections of the minde:
or disprofit of my neighbour? Briefly, from top to toe what part Findest thou in all my body that deserved thus to be handled? From my bodily parts, go further to the inward motions & affections of the mind:
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What pride, disdaine, hate, enuie, malice, hypocrisie, vaineglory, selfeloue, did euer sturre in me? did I not humble and debase my selfe alwayes vnder all men? Examine my whole life to the precise lawe of God,
What pride, disdain, hate, envy, malice, hypocrisy, vainglory, Self-love, did ever stir in me? did I not humble and debase my self always under all men? Examine my Whole life to the precise law of God,
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When thou temptedst me in the desert, did I euer yelde to thy suggestiōs? Haue not I alwaies resisted thee? Come, search (I say) and ransacke my whole life, summon à Parlament of all thy wicked spirites, call also thy Scribes & Pharaseis vnto thee, try & spy all my workes, thoughtes, cogitations, wordes, and doinges.
When thou temptedst me in the desert, did I ever yield to thy suggestions? Have not I always resisted thee? Come, search (I say) and ransack my Whole life, summon à Parliament of all thy wicked spirits, call also thy Scribes & Pharisees unto thee, try & spy all my works, thoughts, cogitations, words, and doings.
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But if thou canst finde no such thing in me (as thou canst not) wherin to charge me, either to do that was against ye lawe, or Gods law to commaund any iote that I haue not fully obserued:
But if thou Canst find no such thing in me (as thou Canst not) wherein to charge me, either to do that was against the law, or God's law to command any jot that I have not Fully observed:
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and by that one lost all the other, and deserued death for his disobedience? No lesse was it forbiddē thee by iustice, finding no cause in me, to murder me vpon this tree, which is ordained for the giltie, and not the innocent.
and by that one lost all the other, and deserved death for his disobedience? No less was it forbidden thee by Justice, finding no cause in me, to murder me upon this tree, which is ordained for the guilty, and not the innocent.
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so because thou hauing authoritie geuen vpon all sinners, hast now likewise presumed vpon one that is no sinner, hast forfeited ipso facto, to me all thine authoritie which thou haddest before:
so Because thou having Authority given upon all Sinners, hast now likewise presumed upon one that is no sinner, hast forfeited ipso facto, to me all thine Authority which thou Hadst before:
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so that henceforth I discharge all wretched sinners from thy iurisdiction, and the power of death, whosoeuer come to me. Auoyde therfore, thou cruell murderer:
so that henceforth I discharge all wretched Sinners from thy jurisdiction, and the power of death, whosoever come to me. Avoid Therefore, thou cruel murderer:
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And lest thou shouldest thinke me herein to doe thee any wrong, or to doe more then I may, I would therfore thou shouldest well know, sathā, that neither I will here procede with thee by my absolute power (as I might by reason of my diuine nature, which I haue vnited here to my humanitie:
And lest thou Shouldst think me herein to do thee any wrong, or to do more then I may, I would Therefore thou Shouldst well know, satan, that neither I will Here proceed with thee by my absolute power (as I might by reason of my divine nature, which I have united Here to my humanity:
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For this cause I tooke this nature of man vppon me, & came in similitude of sinfull flesh, suffering thee all this while to worke thy extremitie against me, not that I needed for mine owne part to haue fallen into thy hand, except I would:
For this cause I took this nature of man upon me, & Come in similitude of sinful Flesh, suffering thee all this while to work thy extremity against me, not that I needed for mine own part to have fallen into thy hand, except I would:
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Now therfore, whatsoeuer it is that they owe to my father, or to his lawe, here I offer me selfe bound, to aunswere by the law the vttermost farthing for them.
Now Therefore, whatsoever it is that they owe to my father, or to his law, Here I offer me self bound, to answer by the law the uttermost farthing for them.
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if the lawe require life for life, bloud for bloud, head for head, eye for eye, tooth for tooth, hand for hand, foote for foote, I set my life, my bloud, my head, eye, tooth, hart, hand, foote,
if the law require life for life, blood for blood, head for head, eye for eye, tooth for tooth, hand for hand, foot for foot, I Set my life, my blood, my head, eye, tooth, heart, hand, foot,
so by the same iustice it is conuenient, that by my obedience all my posteritie, that is, all they which ishue out of me, by spirituall regeneration of fayth and Baptisme, should be partakers of my life.
so by the same Justice it is convenient, that by my Obedience all my posterity, that is, all they which ishue out of me, by spiritual regeneration of faith and Baptism, should be partakers of my life.
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And thou terrible tyranne, thou dreadfull death, armed with the iustice of God, the mortall enemy to all flesh, whom no mā was euer yet able to resiste,
And thou terrible tyrant, thou dreadful death, armed with the Justice of God, the Mortal enemy to all Flesh, whom no man was ever yet able to resist,
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for their sakes, to pay their debt, and that by my crosse vndeserued I may crosse them out of the booke of death, which haue deserued death I am content:
for their sakes, to pay their debt, and that by my cross undeserved I may cross them out of the book of death, which have deserved death I am content:
And now, lest ye should thinke these wordes of Christ aboue recited to be inuented of me, per fictionem rhetoricam, and not confirmed rather, per Scripturam authenticam, ye shall heare what the Lord Iesus himself speaketh out of the Prophetes and out of the Euangelistes and hys holy Apostles,
And now, lest you should think these words of christ above recited to be invented of me, per fictionem rhetoricam, and not confirmed rather, per Scripturam authenticam, you shall hear what the Lord Iesus himself speaks out of the prophets and out of the Evangelists and his holy Apostles,
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The prince of this world commeth, and in me he hath nothing. &c. meaning that Sathan was comming to lay handes vpon hym and had no lawfull cause so to do.
The Prince of this world comes, and in me he hath nothing. etc. meaning that Sathan was coming to lay hands upon him and had no lawful cause so to do.
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yet therein is represented and shadowed to vs the very proceeding and working of Christ our spirituall deliuerer, against the spirituall Pharao, the great prince of thys world the Deuill.
yet therein is represented and shadowed to us the very proceeding and working of christ our spiritual deliverer, against the spiritual Pharaoh, the great Prince of this world the devil.
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After whose death, the cruell tormentors setting à sharpe speare to his side, thrust it to hys tender hart, frō which eftsones streamed out bloud and water, to fill vp ye full raūsome of our redemptiō.
After whose death, the cruel tormentors setting à sharp spear to his side, thrust it to his tender heart, from which eftsoon streamed out blood and water, to fill up the full ransom of our redemption.
first to Annas, then to Cayphas, then to Pilate, frō Pilate to Herode, from Herode to Pilate againe, from Pilate to the Guildhall, from the Hall to the barre, where he was falsely accused, from the barre to the post and piller, where he was cruelly scourged, from the piller through the Citie, from the Citie to the mount, from the mount vp to the racke of the Crosse, where no drop of bloud was left in all hys body.
First to Annas, then to Caiaphas, then to Pilate, from Pilate to Herod, from Herod to Pilate again, from Pilate to the Guildhall, from the Hall to the bar, where he was falsely accused, from the bar to the post and pillar, where he was cruelly scourged, from the pillar through the city, from the city to the mount, from the mount up to the rack of the Cross, where no drop of blood was left in all his body.
What tormentes of death were lacking? what misery could be added more then that he in his passion sustained? Here were whippes and scourges, prickes & thornes, cordes and ropes, buffet & blowes, mockes and mowes, railing and reuiling, hammer and nailes, crosse and gibbet, thirst & vinegar, reed and speare, with such like tortures and other panges of hys Innocent passion, NONLATINALPHABET, to vse the wordes of Nazianzene: these were the instrumentes of our redemptiō.
What torments of death were lacking? what misery could be added more then that he in his passion sustained? Here were whips and scourges, pricks & thorns, cords and ropes, buffet & blows, mocks and mows, railing and reviling, hammer and nails, cross and gibbet, thirst & vinegar, reed and spear, with such like tortures and other pangs of his Innocent passion,, to use the words of Nazianzene: these were the Instruments of our redemption.
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Which though they be now past in him, yet is it good for vs euer to haue thē still in fresh minde and memory, not onely thys good friday, but euery day, both dayly and hourely:
Which though they be now passed in him, yet is it good for us ever to have them still in fresh mind and memory, not only this good friday, but every day, both daily and hourly:
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For what fleshe now can well be proude, beholding our Lord and Sauiour so poore on ye crosse? or who will set by the world, that seeth the world to be such an extreme enemye to the sonne of God our redemer? and not onely to him,
For what Flesh now can well be proud, beholding our Lord and Saviour so poor on you cross? or who will Set by the world, that sees the world to be such an extreme enemy to the son of God our redeemer? and not only to him,
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but also to all his members to hym belonging? Or what soule hauing any sparke of grace, can now geue him selfe ouer to sinne, considering thys terrible iudgement and seueritie of God vpon hys owne naturall and onely begottē sonne,
but also to all his members to him belonging? Or what soul having any spark of grace, can now give him self over to sin, considering this terrible judgement and severity of God upon his own natural and only begotten son,
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Hauing thus past ouer the paines and punishmentes of Christ, to procede now to the third and last part of my text, it remaineth further to entreate next of the glorious triumph of our Sauiour, which consequently folowed after his death.
Having thus passed over the pains and punishments of christ, to proceed now to the third and last part of my text, it remains further to entreat next of the glorious triumph of our Saviour, which consequently followed After his death.
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Touching which death of hys, many thinges are singularly therein to be considered, or rather to be wondred at, which passe the course of all nature and example of all other.
Touching which death of his, many things Are singularly therein to be considered, or rather to be wondered At, which pass the course of all nature and Exampl of all other.
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For here death is turned to life, extreme contempt to aeternall glory, pouerty to riches, misery to felicitie, life endeth, & yet life beginneth: death conquereth, and is conquered:
For Here death is turned to life, extreme contempt to Eternal glory, poverty to riches, misery to felicity, life Endeth, & yet life begins: death conquereth, and is conquered:
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as in the Gospell of S. Luke: So it behoued (sayth he) that Christ should suffer, and afterward to enter into his glory. &c. And what glory this is, S. Paule to the Philippians sheweth:
as in the Gospel of S. Lycia: So it behooved (say he) that christ should suffer, and afterwards to enter into his glory. etc. And what glory this is, S. Paul to the Philippians shows:
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Repent and amend (sayth Iohn Baptist) for the kingdome of heauen draweth nere. &c. And in the x. of S. Mathew, & in the x. of S. Luke, where Christ speaking to hys Disciples, biddeth them go forth and preach, saying:
repent and amend (say John Baptist) for the Kingdom of heaven draws never. etc. And in the x. of S. Matthew, & in the x. of S. Lycia, where christ speaking to his Disciples, bids them go forth and preach, saying:
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The kingdome of heauen draweth nere. &c. Againe, speaking to his disciples, he telleth thē that he would not drinke of that vinegrape, till he dranke again with them in the kingdome of his father. &c. Math. 26. Or while the kingdome of God were come.
The Kingdom of heaven draws never. etc. Again, speaking to his Disciples, he Telleth them that he would not drink of that vinegrape, till he drank again with them in the Kingdom of his father. etc. Math. 26. Or while the Kingdom of God were come.
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As there was no corne to be had in all the countreyes about Aegypt, but onely by the handes of Ioseph, who after long affliction was so highly exalted:
As there was no corn to be had in all the countries about Egypt, but only by the hands of Ioseph, who After long affliction was so highly exalted:
He that seeketh and searcheth any naked God without this God clothed in man, wadeth as in the Occean Sea where he findeth no bottome. This I speake for causes.
He that seeks and Searches any naked God without this God clothed in man, wadeth as in the Ocean Sea where he finds no bottom. This I speak for Causes.
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Some such I see, which seeme to professe à certaine forme of Religion, sed non secundū Christū Iesum, or as S. Paul saith, non tenentes caput, that is, not holding the head. And although nothing be more intolerable to mans nature,
some such I see, which seem to profess à certain Form of Religion, sed non secundū Christū Jesus, or as S. Paul Says, non tenentes caput, that is, not holding the head. And although nothing be more intolerable to men nature,
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yet some such there be phantastically spirited, which setting Christ à side, & walking in their mirabilibus super••, wander in their speculatiue contemplations they can not tell whether, thinking to finde out à God to saue thē by their owne workes and seruice, which they shall neuer finde.
yet Some such there be fantastically spirited, which setting christ à side, & walking in their mirabilibus super••, wander in their speculative contemplations they can not tell whither, thinking to find out à God to save them by their own works and service, which they shall never find.
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So farre is it off that there is any sauing God without Christ, that it is an horrible thing (to vse the wordes of Luther ) to thinke of God wtout Christ.
So Far is it off that there is any Saving God without christ, that it is an horrible thing (to use the words of Luther) to think of God without christ.
Whosoeuer therefore hath to deale with God for his iustification, saluation, remission of sinnes, and life euerlasting, let him straine his braine no further with climing speculations,
Whosoever Therefore hath to deal with God for his justification, salvation, remission of Sins, and life everlasting, let him strain his brain no further with climbing speculations,
but humbly seeke & come to this incarnate God, Christ Iesus crucified, God dwelling in man, clothed with mā, Mediator betwene God & man, the naturall sonne of God,
but humbly seek & come to this incarnate God, christ Iesus Crucified, God Dwelling in man, clothed with man, Mediator between God & man, the natural son of God,
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& there behold this blessed sonne, geuen to vs, borne for vs, sucking, growing, conuersant here in middle earth, teaching, preaching, bleeding, dying, rising againe, ascending aboue all heauens, hauing full power aboue all thinges.
& there behold this blessed son, given to us, born for us, sucking, growing, conversant Here in middle earth, teaching, preaching, bleeding, dying, rising again, ascending above all heavens, having full power above all things.
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and sought for corne, yet when they had all done, at length they were all sent to Ioseph to be serued. In illo estis cōpleti. i. In him ye are all complete, sayth S. Paule, as though he would say:
and sought for corn, yet when they had all done, At length they were all sent to Ioseph to be served. In illo Ye are cōpleti. i. In him you Are all complete, say S. Paul, as though he would say:
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If ye would haue grace, peace, mercy, quietnesse of cōscience, forgeuenesse of sinnes, spirituall comfort, giftes of the holy Ghost, resurrection, the fauour of God, reconciliation, heauen,
If you would have grace, peace, mercy, quietness of conscience, forgiveness of Sins, spiritual Comfort, Gifts of the holy Ghost, resurrection, the favour of God, reconciliation, heaven,
For in him it hath pleased God that all fulnesse should dwell, fayth S. Paule. And thus briefly ye haue heard to what power and glory Christ our Sauiour is now aduaunced,
For in him it hath pleased God that all fullness should dwell, faith S. Paul. And thus briefly you have herd to what power and glory christ our Saviour is now advanced,
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In worldly victories and great triumphes, when any famous act is done, or prowes atchiued, ye Captaine is wont to bring ante currum triumphalem, some notable spoyle,
In worldly victories and great Triumphos, when any famous act is done, or prowess achieved, you Captain is wont to bring ante currum triumphalem, Some notable spoil,
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So Iudith brought ye head of Holofernes, Dauid brought the head and sworde of Goliath into Hierusalem. Augustus brought signa parthica into the Citie of Rome. Sapores king of Persia brought Valerian the Emperour in à golden cage.
So Iudith brought you head of Holofernes, David brought the head and sword of Goliath into Jerusalem. Augustus brought Signs parthica into the city of Room. Sapores King of Persiam brought Valerian the Emperor in à golden cage.
as of Alexander in subduing the Barbarrians, Themistocles in repelling the Persians, Emilius the Macedonians, Scipio the sonne of Emilius against Anniball, & the Numantians, Pompeius against the Armenians and Asians, Caesar against Pompeius, Lucullus against Mithridates, Marcellus against the Scicilians and Carthaginians, with diuers mo.
as of Alexander in subduing the Barbarrians, Themistocles in repelling the Persians, Emilias the Macedonians, Scipio the son of Emilias against Annibal, & the Numantians, Pompeius against the Armenians and Asians, Caesar against Pompeius, Lucullus against Mithridates, Marcellus against the Scicilians and Carthaginians, with diverse more.
But amongest all victorious stratagemes, & triumphes, neuer was nor neuer shall be any to be compared with this glorious conquest of Christ our Sauiour, which excedeth all triumphes that euer were,
But amongst all victorious stratagems, & Triumphos, never was nor never shall be any to be compared with this glorious conquest of christ our Saviour, which exceedeth all Triumphos that ever were,
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Besides these & with these commeth an other great enemy, or rather greater then they, which being called in Scripture, Inimicitia, or Ira dei, Gods heauy wrath or hatred, was à sore and intolerable aduersary to man:
Beside these & with these comes an other great enemy, or rather greater then they, which being called in Scripture, Enmity, or Ira dei, God's heavy wrath or hatred, was à soar and intolerable adversary to man:
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Wherof we read in Scripture thus: Per crucem reconciliauit nos deo, interficiens inimicitias in semetipso. i. By his Crosse he hath reconciled vs to God, killing enmitie or wrath in him selfe.
Whereof we read in Scripture thus: Per crucem reconciliauit nos God, interficiens inimicitias in semetipso. i. By his Cross he hath reconciled us to God, killing enmity or wrath in him self.
With this wrath, or rather before this wrath and hatred of God, cōmeth an other strong enemie called sinne, with à cruell company of deadly aduersaries waiting vpon him,
With this wrath, or rather before this wrath and hatred of God, comes an other strong enemy called sin, with à cruel company of deadly Adversaries waiting upon him,
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With toyle & great labour thou shalt feede thereof, and get thy bread with the sweate of thy face, till thou returne to the earth againe frō whence thou camest,
With toil & great labour thou shalt feed thereof, and get thy bred with the sweat of thy face, till thou return to the earth again from whence thou camest,
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Cursed be thou, and all thine ofspring. &c. with à number of other miserable calamities, which not onely we may read in that chapter pronounced against vs,
Cursed be thou, and all thine offspring. etc. with à number of other miserable calamities, which not only we may read in that chapter pronounced against us,
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but dayly may feele by experience working in vs. Wherof ensue all these hard distresses and heapes of infinite miseries, slauery, oppression vnder tyrānous persecutors, plagues, murders, warres, daungers by land, daungers by water, daungers by all elementes, seruitude, penury, prisonmentes, casualties, ruines, aduersities, iniuries, feares, cares, hartbreakinges, hartburninges, cruell handlinges, painfull sufferinges, sighes and sorrowes, losses, greuaunces, afflictions of body, afflictions of spirit:
but daily may feel by experience working in us Whereof ensue all these hard Distresses and heaps of infinite misery's, slavery, oppression under tyrannous persecutors, plagues, murders, wars, dangers by land, dangers by water, dangers by all elements, servitude, penury, prisonments, casualties, ruins, adversities, injuries, fears, Cares, hartbreakinges, hartburninges, cruel handlinges, painful sufferings, sighs and sorrows, losses, grievances, afflictions of body, afflictions of Spirit:
and who is able to recite all the effectes of Gods malediction layde vpon man for sinne? All which heapes and multitudes of wofull malediction, the death of this our Lorde and soueraigne hath dissolued and dispatched, triumphing by him selfe ouer them all:
and who is able to recite all the effects of God's malediction laid upon man for sin? All which heaps and Multitudes of woeful malediction, the death of this our Lord and sovereign hath dissolved and dispatched, triumphing by him self over them all:
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according to the wordes of S. Paule: Gal. 3. Christ to redeeme vs from the curse of the law, was made for vs accursed, that the blessing of Abrahā might come vpon the Gentiles, through Christ Iesus. &c.
according to the words of S. Paul: Gal. 3. christ to Redeem us from the curse of the law, was made for us accursed, that the blessing of Abrahā might come upon the Gentiles, through christ Iesus. etc.
nor yet was it in our power by any meanes to auoyde him from vs. But before I beginne to speake of this enemy, I will first here play Ioseph ab Arimathea, and reuerendly take down the body of our Lorde from the Crosse and lay him in his sepulchre, till ye shall heare of hym within these iij. dayes more againe.
nor yet was it in our power by any means to avoid him from us But before I begin to speak of this enemy, I will First Here play Ioseph ab Arimathea, and reverendly take down the body of our Lord from the Cross and lay him in his Sepulchre, till you shall hear of him within these iij. days more again.
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wherof ye shall heare what S. Paul speaketh both in the Epistle to ye Ephes. and also the Coloss. cap. 2. This law (sayth he) of cōmaundementes, or Gods handwriting that was against vs in decrees, he hath made voide, abolished, and hath affixed to his crosse,
whereof you shall hear what S. Paul speaks both in the Epistle to you Ephesians and also the Coloss. cap. 2. This law (say he) of Commandments, or God's handwriting that was against us in decrees, he hath made void, abolished, and hath affixed to his cross,
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most excellent potentates that euer were, the sonne of God, and the law of God, wrastling together about mans saluation, both cast down and both slaine vpō one Crosse, howbeit not after like sort.
most excellent potentates that ever were, the son of God, and the law of God, wrestling together about men salvation, both cast down and both slain upon one Cross, howbeit not After like sort.
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so stoode it with good iustice, that the law which offended in condemning the innocent, shoulde forfeite hys right to him whom he wrongfully had offended.
so stood it with good Justice, that the law which offended in condemning the innocent, should forfeit his right to him whom he wrongfully had offended.
Wherupon in conclusion it folowed, that the law which before was holy, profitable, immaculate, & necessary, being now found à transgressor, must needes geue place to à holier person, which neuer transgressed, and so rightly was taken as giltie and culpable,
Whereupon in conclusion it followed, that the law which before was holy, profitable, immaculate, & necessary, being now found à transgressor, must needs give place to à Holier person, which never transgressed, and so rightly was taken as guilty and culpable,
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The lawe condemnatory which was written against vs in commaundementes, he cancelled, and affixed to his Crosse, triumphing in him selfe. &c. Coloss. 2.
The law condemnatory which was written against us in Commandments, he canceled, and affixed to his Cross, triumphing in him self. etc. Coloss. 2.
S. Paul sayth not, that ye commaundements of Gods law be crucified, but the handwriting that was against vs in commaundements to be crucified. &c. meaning therby the curse, malediction,
S. Paul say not, that you Commandments of God's law be Crucified, but the handwriting that was against us in Commandments to be Crucified. etc. meaning thereby the curse, malediction,
Of which libertie S. Paul thus writeth to ye Galat: Christ was made vnder the law, that he might redeme thē which were vnder the law in bondage. &c. And againe:
Of which liberty S. Paul thus Writeth to you Galatians: christ was made under the law, that he might Redeem them which were under the law in bondage. etc. And again:
In the libertie (sayth he) wherin Christ hath set you, stand fast, and come no more vnder the yoke of bondage. &c. By which libertie is ment, not the libertie of flesh,
In the liberty (say he) wherein christ hath Set you, stand fast, and come no more under the yoke of bondage. etc. By which liberty is meant, not the liberty of Flesh,
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for vs to runne at large, & do what we list (as many there be now à daies, which abuse Christiā libertie to carnall licence) but the libertie belonging onely to the inward conscience of à iustified Christian, which once was in bondage of the law, not onely to obey it,
for us to run At large, & do what we list (as many there be now à days, which abuse Christian liberty to carnal licence) but the liberty belonging only to the inward conscience of à justified Christian, which once was in bondage of the law, not only to obey it,
From thys daūger Christ now hath vtterly cleared all true penitent and trembling consciences, setting them at libertie, not from the vse and exercise of the law,
From this danger christ now hath utterly cleared all true penitent and trembling Consciences, setting them At liberty, not from the use and exercise of the law,
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He hath dispatched the obligation or handwriting that was against vs in decrees, and hath crucified it fast to the crosse. &c. Wherein the phrase of S. Paules speach would be noted.
He hath dispatched the obligation or handwriting that was against us in decrees, and hath Crucified it fast to the cross. etc. Wherein the phrase of S. Paul's speech would be noted.
then to heare the peremptory sentence of iudgement against him, stayed, reuoked, or turned away? And yet in thys comfort, some feare remaineth withall,
then to hear the peremptory sentence of judgement against him, stayed, revoked, or turned away? And yet in this Comfort, Some Fear remains withal,
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But now marke (O ye faithfull of the Lorde, especially you, that labour & be laden in cōscience) and expend well ye heauenly message of this worthy Apostle, what he speaketh of ye law, and how he speaketh.
But now mark (Oh you faithful of the Lord, especially you, that labour & be laden in conscience) and expend well you heavenly message of this worthy Apostle, what he speaks of you law, and how he speaks.
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but remaineth slaine and abolished for euer, neuer to rise againe nor to haue any more power against them that be in Christ Iesu. Whereby the case of our saluation standeth firme & substantiall, without all feare of iudgement and condemnation.
but remains slain and abolished for ever, never to rise again nor to have any more power against them that be in christ Iesu. Whereby the case of our salvation Stands firm & substantial, without all Fear of judgement and condemnation.
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but after the spirite. &c. And why is there no more condemnation? For the law being slaine, which was the accuser, who shall now lay accusation against the elect? It is God that iustifieth,
but After the Spirit. etc. And why is there no more condemnation? For the law being slain, which was the accuser, who shall now lay accusation against the elect? It is God that Justifieth,
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And why? Because ye law, which is the power of sinne, is now dead to vs. So that like as if à woman be discharged from her first husband being dead, and hath maryed an other man, the first husbād hath no more power ouer her:
And why? Because you law, which is the power of sin, is now dead to us So that like as if à woman be discharged from her First husband being dead, and hath married an other man, the First husband hath no more power over her:
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and as S. Paul in the same place sayth, are no more vnder the law, that is, vnder the dominion & malediction of the law, but vnder grace, that is, vnder perpetuall remission of sinnes, committed not onely before our Iustification,
and as S. Paul in the same place say, Are no more under the law, that is, under the dominion & malediction of the law, but under grace, that is, under perpetual remission of Sins, committed not only before our Justification,
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I speake not here with Aetius, Eunomius, or with ye Anomean heretikes against ye due obedience of Gods holy law (as our aduersaries falsely belye vs) but I speake with S. Paul against ye malediction & condemnatiō of the law, vnder whose iurisdiction all we were once cōteined,
I speak not Here with Aetius, Eunomius, or with the Anomean Heretics against you due Obedience of God's holy law (as our Adversaries falsely belie us) but I speak with S. Paul against you malediction & condemnation of the law, under whose jurisdiction all we were once contained,
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By the body of Christ, that we may lawfully now mary an other husband, euen him that is risen againe from the dead, to fructifie vnto God, through obedience of good life.
By the body of christ, that we may lawfully now marry an other husband, even him that is risen again from the dead, to fructify unto God, through Obedience of good life.
the victory is ours, he had the paines, we had ye profite, according as we read in S. Iohn, cap. 4: Other (sayth he) haue laboured, and you haue entred into their labours. &c. Also in the same place:
the victory is ours, he had the pains, we had you profit, according as we read in S. John, cap. 4: Other (say he) have laboured, and you have entered into their labours. etc. Also in the same place:
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Wherefore we must remember here to make à distinctiō of Iustitia, of righteousnesse, by ye Scripture, which after the doctrine of S. Paule is taken ij.
Wherefore we must Remember Here to make à distinction of Iustitia, of righteousness, by the Scripture, which After the Doctrine of S. Paul is taken ij.
or righteousnesse of fayth, and the same also may be called Iustitia passiua. The other kinde of righteousnesse is that, which is called Iustitia propria, or Iustitia operum, Our owne righteousnesse, or righteousnesse of workes.
or righteousness of faith, and the same also may be called Iustitia passiua. The other kind of righteousness is that, which is called Iustitia propria, or Iustitia Operum, Our own righteousness, or righteousness of works.
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& therfore is called of S. Paule, the righteousnesse of God, because it hath so pleased God by his promise to accept and impute this righteousnesse standing by faith in hys sonne to euerlasting saluation.
& Therefore is called of S. Paul, the righteousness of God, Because it hath so pleased God by his promise to accept and impute this righteousness standing by faith in his son to everlasting salvation.
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Wherupon S. Paule to the Philippians writing of ye difference betwene these two sortes of righteousnesse, refuseth the righteousnesse of the law, that he might be found in Christ, hauing not his own righteousnesse,
Whereupon S. Paul to the Philippians writing of the difference between these two sorts of righteousness, Refuseth the righteousness of the law, that he might be found in christ, having not his own righteousness,
who not knowing the righteousnesse of God, and seeking to set vp their owne righteousnesse, did not submit thēselues to the righteousnesse which is of God.
who not knowing the righteousness of God, and seeking to Set up their own righteousness, did not submit themselves to the righteousness which is of God.
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The other, who were the Gētiles, sought not for it, & yet obteined righteousnesse, that righteousnesse, which is of faith. &c. Rom. 9. Also in the 3. chap. of ye same Epistle S. Paul writing of thys righteousnesse which riseth by faith in Christ, calleth it Gods righteousnesse, cōming not by our workes,
The other, who were the Gētiles, sought not for it, & yet obtained righteousness, that righteousness, which is of faith. etc. Rom. 9. Also in the 3. chap. of you same Epistle S. Paul writing of this righteousness which Riseth by faith in christ, calls it God's righteousness, coming not by our works,
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Whom God (saith he) hath set vp for a propitiation by fayth in his bloud, thereby to make manifest his owne righteousnesse, in tolerating our sinnes. &c. Rom. 3. Againe in the same chapt.
Whom God (Says he) hath Set up for a propitiation by faith in his blood, thereby to make manifest his own righteousness, in tolerating our Sins. etc. Rom. 3. Again in the same Chapter.
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& weighing the same with the other righteousnesse which standeth by fayth in Christ, so greatly abhorreth that sort of righteousnesse of hys owne, yt he hath accounted,
& weighing the same with the other righteousness which Stands by faith in christ, so greatly abhorreth that sort of righteousness of his own, that he hath accounted,
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but that righteousnesse which commeth of God through fayth. &c. And thus ye see ye true righteousnesse which standeth before God, not to procede of the law, but of fayth:
but that righteousness which comes of God through faith. etc. And thus you see you true righteousness which Stands before God, not to proceed of the law, but of faith:
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but onely thys which the Apostle here speaketh, of perillum, by him, that is, but onely fayth apprehending ye body or persō of Christ Iesus crucified.
but only this which the Apostle Here speaks, of perillum, by him, that is, but only faith apprehending the body or person of christ Iesus Crucified.
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Per Christum Dominū nostrū. And therfore S. Paul concluding thys matter, doth wel adde in the latter end this same [ per illum ] forasmuch as thys pronowne maketh vp all our religiō,
Per Christ Dominū nostrū. And Therefore S. Paul concluding this matter, does well add in the latter end this same [ per Ilum ] forasmuch as this pronoun makes up all our Religion,
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Non est aliud nomen sub coelo, there is no other name nor nowne vnder heauē, sayth he. &c. but onely this Apostolical pronowne Demonstratiue [ per illum ]. I call it Apostolical,
Non est Aliud Nome sub coelo, there is no other name nor noun under heaven, say he. etc. but only this Apostolical pronoun Demonstrative [ per Ilum ]. I call it Apostolical,
& to lead them by none other pronowne but onely [ per illū ] and must take singular heede, they turne not [ per ] to [ praeter ]. They which bring in ye testament of S. Frances, the rule of S. Benet, the order of Dominike, or merites of any other patrones, hold not the right demonstratiue [ per illum ] but [ praeter illū ] doe shoote,
& to led them by none other pronoun but only [ per illū ] and must take singular heed, they turn not [ per ] to [ praeter ]. They which bring in you Testament of S. Frances, the Rule of S. Benet, the order of Dominicus, or merits of any other patroness, hold not the right demonstrative [ per Ilum ] but [ praeter illū ] do shoot,
Heb. 2. By whose flesh is taken away the diuision and separation betwene God and vs. Ephes. 2. In whose one body both Iewes and Gentiles are vnited to one God.
Hebrew 2. By whose Flesh is taken away the division and separation between God and us Ephesians 2. In whose one body both Iewes and Gentiles Are united to one God.
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but ye tempestuous windes ceassed by and by, et stetit mare a feruore suo. Ionas. 1. The Paschall Lambe was no sooner slaine, and hys bloud vpon the postes,
but you tempestuous winds ceased by and by, et Stetit mare a feruore Sue. Ionas. 1. The Paschal Lamb was no sooner slain, and his blood upon the posts,
but the people euen the same night were deliuered out of Pharaos thraldome. Exod. 12. Infinite it were to expresse, and ioyfull to behold in ye Scriptures all the admirable treasures and riches contained in this principall pronowne of all pronownes [ perillum ]: which haue no end in them.
but the people even the same night were Delivered out of Pharaohs thraldom. Exod 12. Infinite it were to express, and joyful to behold in you Scriptures all the admirable treasures and riches contained in this principal pronoun of all pronouns [ perillum ]: which have no end in them.
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Our aduersaries, which hold with the Church of Rome, and persecute vs for holding with the Gospell, say that the meane cause, or instrumental cause or condition whereby the passion of Christ is made auayleable and effectuous to vs, is not onely our fayth in Christ,
Our Adversaries, which hold with the Church of Rome, and persecute us for holding with the Gospel, say that the mean cause, or instrumental cause or condition whereby the passion of christ is made available and effectuous to us, is not only our faith in christ,
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as auricular confession, contrition sufficient, & satisfaction, propiciatory sacrifice of the Masse, pardons and indulgences of the Pope the storehouse of the Church;
as auricular Confessi, contrition sufficient, & satisfaction, propitiatory sacrifice of the Mass, Pardons and Indulgences of the Pope the storehouse of the Church;
And these they take as necessary matters to saluatiō, which vnlesse à mā do annexe withall as tyme and occasion serueth, the death of Christ can not be applied (say they) as meritorious alone to saluation.
And these they take as necessary matters to salvation, which unless à man do annex withal as time and occasion serveth, the death of christ can not be applied (say they) as meritorious alone to salvation.
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And these they count to be merites of supererogation, Councells, workes of perfection, building of Monasteries, geuing to Churches, hearing of Masses, entring to Religiō, austeritie of life, keeping of vowes, wilfull pouerty, and such like.
And these they count to be merits of supererogation, Counsels, works of perfection, building of Monasteries, giving to Churches, hearing of Masses, entering to Religion, austerity of life, keeping of vows, wilful poverty, and such like.
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for that the promise (sayth he) might be sure, And why sure? for els if it should depend vppon workes & merites of men, it were alwayes vnsure and vncertayne.
for that the promise (say he) might be sure, And why sure? for Else if it should depend upon works & merits of men, it were always unsure and uncertain.
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When the womans seede was first promised to Adam, what had he deserued? God promised to Abrahā à seede wherin all nations should be blessed, of free gift, without all conditions before he came out of his countrey, to folow the Lord.
When the woman's seed was First promised to Adam, what had he deserved? God promised to Abrahā à seed wherein all Nations should be blessed, of free gift, without all conditions before he Come out of his country, to follow the Lord.
Also Isaac had Iacob by Rebecca, but yet both Abraham and Isaac, with their wiues, were past all strength to haue childrē, before God kept hys promise.
Also Isaac had Iacob by Rebecca, but yet both Abraham and Isaac, with their wives, were passed all strength to have children, before God kept his promise.
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What deserued the tribes of Iraell, when God deliuered them from the bondage of Pharao? In the third of Exodus, God promised to Moses to geue the people à land of milke & hony:
What deserved the tribes of Israel, when God Delivered them from the bondage of Pharaoh? In the third of Exodus, God promised to Moses to give the people à land of milk & honey:
Now, to define what this faith is that iustifyeth, here is to be vnderstand, that the true faith wherupon dependeth the whole condition of our iustifying, must euer looke to hys right obiect, which is the body of Christ the sonne of God crucified.
Now, to define what this faith is that Justifieth, Here is to be understand, that the true faith whereupon dependeth the Whole condition of our justifying, must ever look to his right Object, which is the body of christ the son of God Crucified.
So he that beleueth that God hath hys election frō the beginning, and so perswadeth him selfe to be one of the same electe and predestinate, hath à good beliefe and is well perswaded.
So he that Believeth that God hath his election from the beginning, and so Persuadeth him self to be one of the same elect and predestinate, hath à good belief and is well persuaded.
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Briefly, what soeuer Religion, rule, sect, profession, perswasion, or speculation, be it neuer so contemplatiue, or what soeuer fayth or beliefe it be, that is not ioyned with thys obiect,
Briefly, what soever Religion, Rule, sect, profession, persuasion, or speculation, be it never so contemplative, or what soever faith or belief it be, that is not joined with this Object,
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Come to me all ye that labour and be heauie laden. &c. Who so beleueth in me, I will raise him vp in the last day. &c. Ye beleue in God, beleue also in me.
Come to me all you that labour and be heavy laden. etc. Who so Believeth in me, I will raise him up in the last day. etc. You believe in God, believe also in me.
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He that beleueth in me hath euerlasting life. &c. Iohn. 14. Without me ye cā do nothing. &c. Whosoeuer beleueth in him, shall not perish, but haue euerlasting life &c. He that is in me. &c. Iohn. 3. He that loueth me. &c. He that heareth me. &c. He that abideth in me. &c. He that receaueth me. &c. Except ye eate my fleshe, & drinke my bloud. &c. That they may receaue remissiō of sinnes through their fayth in me. &c. To him all the Prophets geue witnesse, to haue remissiō of sinnes, whosoeuer beleueth in his name. &c. He that beleueth & is baptised. &c. He that beleueth in me, shall doe the workes that I doe,
He that Believeth in me hath everlasting life. etc. John. 14. Without me you can do nothing. etc. Whosoever Believeth in him, shall not perish, but have everlasting life etc. He that is in me. etc. John. 3. He that loves me. etc. He that hears me. etc. He that Abideth in me. etc. He that receiveth me. etc. Except you eat my Flesh, & drink my blood. etc. That they may receive remission of Sins through their faith in me. etc. To him all the prophets give witness, to have remission of Sins, whosoever Believeth in his name. etc. He that Believeth & is baptised. etc. He that Believeth in me, shall do the works that I do,
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Furthermore, as thys Iustifying fayth goeth euer with his obiect, so to the same faith also must be required, that it stand not onely in outward profession, in wordes, in toung & talke,
Furthermore, as this Justifying faith Goes ever with his Object, so to the same faith also must be required, that it stand not only in outward profession, in words, in tongue & talk,
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as swimming onely in the lippes, nor in outward formes, in shewes and gestures onely, which is but à dead and idle fayth, making an hypocrite before men, rather then à iustified man before God:
as swimming only in the lips, nor in outward forms, in shows and gestures only, which is but à dead and idle faith, making an hypocrite before men, rather then à justified man before God:
and yet neither againe the receauing of euery thing susteineth mans body, except it be meate and drinke, which haue their condition properly to nourishe:
and yet neither again the receiving of every thing sustaineth men body, except it be meat and drink, which have their condition properly to nourish:
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so the body of Christ Crucified being the materiall sustenaunce onely of our soules, it followeth that the skine sustenance must be receaued by fayth into our inward hartes,
so the body of christ crucified being the material sustenance only of our Souls, it follows that the Spine sustenance must be received by faith into our inward hearts,
not excluding thereby good workes frō Christen life, but onely from the office of iustifying: not separating fayth from works, but distinguishing their endes:
not excluding thereby good works from christian life, but only from the office of justifying: not separating faith from works, but distinguishing their ends:
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cōcluding thus, that good workes be effectes of Christen fayth, not causes of iustificatiō. But this doctrine as it hath many aduersaries, & great obiections:
concluding thus, that good works be effects of christian faith, not Causes of justification. But this Doctrine as it hath many Adversaries, & great objections:
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and how then shall à man hartily beginne to loue God, except he first see his loue and benefites in Christ his sonne toward him? Or how shall à man worke liuely,
and how then shall à man heartily begin to love God, except he First see his love and benefits in christ his son towards him? Or how shall à man work lively,
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except first he loue hartily? And therfore in ye doctrine of ye Church of Rome, which of late hath so darkned these mercies of God in Christ, I maruell how either à man could loue well, or liue well.
except First he love heartily? And Therefore in the Doctrine of the Church of Rome, which of late hath so darkened these Mercies of God in christ, I marvel how either à man could love well, or live well.
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Rogamus pro Christo, I pray you for Cristes loue, and not I alone, but all the ministers & messengers of Christ in all Englād with me, do pray you with S. Paul, & with all the Apostles of Christ,
Rogamus Pro Christ, I pray you for Christ's love, and not I alone, but all the Ministers & messengers of christ in all Englād with me, do pray you with S. Paul, & with all the Apostles of christ,
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or enemyes vnto God, now ye will draw nere, and be reconciled & be frendes, not with the Bishop, whom we call Pope of Rome, who as I vnderstand of late hath sent hys proctors & messengers to reconcile you to him.
or enemies unto God, now you will draw never, and be reconciled & be Friends, not with the Bishop, whom we call Pope of Rome, who as I understand of late hath sent his proctors & messengers to reconcile you to him.
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Yesterday thou wast pitiously arayed with ye sely womā which hauing the bloudy issue xij. yeares, & hauing spent all her substance vpon the Phisitions, came and touched hys coate and stole health from him:
Yesterday thou wast piteous arrayed with you sely woman which having the bloody issue xij. Years, & having spent all her substance upon the Physicians, Come and touched his coat and stole health from him:
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Yesterday thy hand was dryed & benummed by an old disease called NONLATINALPHABET, pinching tenacitie: now commeth one, and biddeth thee hold out thy hand, and geueth thee à plaster.
Yesterday thy hand was dried & benumbed by an old disease called, pinching tenacity: now comes one, and bids thee hold out thy hand, and Giveth thee à plaster.
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A soueraine plaster for such à drye hand, is this: Dispersit, dedit pauperibus, Iustitia eius manet in saeculū seculi. i. He hath distributed and geuen to the poore, his righteousnesse remaineth for euer. Psal. 111. And here haue I à sute to my Lord Maior, before forgotten, but now remembred.
A sovereign plaster for such à dry hand, is this: Dispersed, dedit pauperibus, Iustitia eius manet in saeculū Seculi. i. He hath distributed and given to the poor, his righteousness remains for ever. Psalm 111. And Here have I à suit to my Lord Mayor, before forgotten, but now remembered.
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then that they ioyning their consent and authoritie, with the approbation of their reuerend Ordinary and learned Bishop of thys sea, who with his graue Archdeacons do all well allow of ye same, will geue their furtherance herein,
then that they joining their consent and Authority, with the approbation of their reverend Ordinary and learned Bishop of this sea, who with his graven Archdeacons doe all well allow of you same, will give their furtherance herein,
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The office of the eye alone is in the head to see, yet the eye is not without other members of the body, which haue also their offices to them appropriate, Let euery thing stand in hys proper charge and office:
The office of the eye alone is in the head to see, yet the eye is not without other members of the body, which have also their Offices to them Appropriate, Let every thing stand in his proper charge and office:
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The roote sucketh of the ground, the body receaueth of ye roote, the branch taketh of the body, the fruite shooteth out of the branch. These successiuely go together.
The root sucketh of the ground, the body receiveth of you root, the branch Takes of the body, the fruit shoots out of the branch. These successively go together.
& play the right ioyners, ioyning not as many do now à dayes, house to house, land to land, lordship to lordship, office to office, bagge to bagge, benefice to benefice, personage to vicarage, prebend to prebend, with à deanry for à vantage, liuing to liuing,
& play the right joiners, joining not as many do now à days, house to house, land to land, lordship to lordship, office to office, bag to bag, benefice to benefice, personage to vicarage, prebend to prebend, with à deanery for à vantage, living to living,
If we will be true Gospellers, we must learne an other ioyning, à better ioining then thys, which is crescere de virtute in virtutem, de fide in fidē, to ioyne workes to workes, fayth to faith, faith to workes,
If we will be true Evangelists, we must Learn an other joining, à better joining then this, which is crescere de virtute in virtutem, de fide in fidē, to join works to works, faith to faith, faith to works,
And this is à perfect & à naturall coniunction, when faith goeth with workes, life with doctrine, practise with knowledge, zeale with science, expressing with professing, keeping with hearing, deedes with wordes, which be tanquā comites indiuidui, and in à Christen mans life would not be sundred one from the other.
And this is à perfect & à natural conjunction, when faith Goes with works, life with Doctrine, practise with knowledge, zeal with science, expressing with professing, keeping with hearing, Deeds with words, which be tanquā comites indiuidui, and in à christian men life would not be sundered one from the other.
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And though they be diuersly occupied in sundry functions, yet are they both dwelling, as Martha & Mary, in one house, that is, in the life of euery true Christian, linked & coupled as sisters with à true Christiā copulatiue together.
And though they be diversely occupied in sundry functions, yet Are they both Dwelling, as Martha & Marry, in one house, that is, in the life of every true Christian, linked & coupled as Sisters with à true Christian copulative together.
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Habens fidem, & bonam conscientiā. i. Hauing fayth, and a good conscience. &c. This Christian copulatiue I besech you (Christiā brethren) practise now in your liues,
Habens fidem, & Good conscientiam. i. Having faith, and a good conscience. etc. This Christian copulative I beseech you (Christian brothers) practise now in your lives,
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and as ye abound in workes that be good, so ye will abstaine from all that is contrary, ioyning with this copulatiue of good workes, the negatiue also of euill workes, mentioned in the Epistle of S. Paul to Titus: where he exhorteth vs, that we denying or renoūcing impietie & our worldly desires, will liue soberly, iustly,
and as you abound in works that be good, so you will abstain from all that is contrary, joining with this copulative of good works, the negative also of evil works, mentioned in the Epistle of S. Paul to Titus: where he exhorteth us, that we denying or renouncing impiety & our worldly Desires, will live soberly, justly,
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and godly in this present life. &c. To conclude here with this exhortation of S. Paul, I besech you with hym, that you being the deare & reconciled children now of God, will shake off,
and godly in this present life. etc. To conclude Here with this exhortation of S. Paul, I beseech you with him, that you being the deer & reconciled children now of God, will shake off,
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The deuill possessteh it, & will you possesse it also with hym? Hath Christ taken such paines for you, to bring you out of Aegypt, & yet you will not come? To be in the world, to liue in ye world,
The Devil possessteh it, & will you possess it also with him? Hath christ taken such pains for you, to bring you out of Egypt, & yet you will not come? To be in the world, to live in you world,
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Now what phantasie, what vanitie, what brauery, and bribery, what proyling and tormoyling is amongest you in this world for worldly thinges, for golde & siluer, that is,
Now what fantasy, what vanity, what bravery, and bribery, what proyling and tormoyling is amongst you in this world for worldly things, for gold & silver, that is,
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for red earth and white earth, as though Christ had neuer come to redeme you vnto an other world then this? What meane you my brethrē and countrey men of England: heauen is yours, both heauen and earth is yours:
for read earth and white earth, as though christ had never come to Redeem you unto an other world then this? What mean you my brothers and country men of England: heaven is yours, both heaven and earth is yours:
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Three sortes of men to blame in a cōmon wealth. Light hearing of tales. Light credite to false tales. Light beleuing the first talke, not hearing the second.
Three sorts of men to blame in a Common wealth. Light hearing of tales. Light credit to false tales. Light believing the First talk, not hearing the second.
No derogation to Gods mercy, in geuing the law which we cā not performe, but cōmendation of his mercy in sauing vs notwithstanding we be not able to performe the same.
No derogation to God's mercy, in giving the law which we can not perform, but commendation of his mercy in Saving us notwithstanding we be not able to perform the same.
