FRom the ninth verse of this Chapter to the eighteenth, the Apostle commendeth his faithfulnesse and sinceritie in the execution of his function Apostolicall.
FRom the ninth verse of this Chapter to the eighteenth, the Apostle commends his faithfulness and sincerity in the execution of his function Apostolical.
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the former whereof is taken from the Authour or efficient cause, who is, GOD himselfe: the latter from the effect, to wit, reconciliation betweene God and man;
the former whereof is taken from the Author or efficient cause, who is, GOD himself: the latter from the Effect, to wit, reconciliation between God and man;
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fourthly, from the adiuuant causes, that is, the Ministers of the word, to whom the dispensation of this heauenly ambassage is committed, verse 19. and 20. fiftly, from the meritorious & impulsiue cause, which is the worke of Christs Mediatorshippe, in vndertaking the discharge of mans sinne before God. verse 21. Wherein three things more particularly are to be considered.
fourthly, from the adiuuant Causes, that is, the Ministers of the word, to whom the Dispensation of this heavenly ambassage is committed, verse 19. and 20. Fifty, from the meritorious & impulsive cause, which is the work of Christ Mediatorshippe, in undertaking the discharge of men sin before God. verse 21. Wherein three things more particularly Are to be considered.
and immunitie from sinne, in these words, (Which knew no sinne.) Secondly, his worke is propounded, whereby hee merited and procured at the hands of his Father, attonement and reconciliation between God and man, in these words, ( became sinne for vs. Thirdly, this work is amplified from the vse and end of it, which is the iustification of a sinner before God, in the last words, (that we might be made the righteousnesse of GOD in him.) Thus much shall suffice to haue spoken of the coherence, order, and resolution of these wordes.
and immunity from sin, in these words, (Which knew no sin.) Secondly, his work is propounded, whereby he merited and procured At the hands of his Father, atonement and reconciliation between God and man, in these words, (became sin for us Thirdly, this work is amplified from the use and end of it, which is the justification of a sinner before God, in the last words, (that we might be made the righteousness of GOD in him.) Thus much shall suffice to have spoken of the coherence, order, and resolution of these words.
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First, therefore whereas the Apostle saith, he made him, the meaning is, God the Father in his eternall and vnchangeable counsell, decreed and appointed him which knew no sinne to become sinne for vs,
First, Therefore whereas the Apostle Says, he made him, the meaning is, God the Father in his Eternal and unchangeable counsel, decreed and appointed him which knew no sin to become sin for us,
and answerably, in fulnesse of time, sent his Sonne to take vpon him flesh, that is, mans nature, that in the same he might worke and suffer whatsoeuer was to be done and suffered for the accomplishment of mans redemption.
and answerably, in fullness of time, sent his Son to take upon him Flesh, that is, men nature, that in the same he might work and suffer whatsoever was to be done and suffered for the accomplishment of men redemption.
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And least this should seeme strange and hard to any, that Christ being very God should be any way subiect or subordinate vnto the decree of God, the Scripture is plaine and pregnant in this point: 1 Pet. 1.20. He was fore-appointed, or fore-ordained from the beginning of the world, viz. to this worke of mediation.
And lest this should seem strange and hard to any, that christ being very God should be any Way Subject or subordinate unto the Decree of God, the Scripture is plain and pregnant in this point: 1 Pet. 1.20. He was fore-appointed, or foreordained from the beginning of the world, viz. to this work of mediation.
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And our Sauiour Christ himselfe speaketh plainely, Iohn 6.27. Him hath the Father sealed, that is, signed and singled, by setting as it were, a stamp and marke vpon him, thereby separating him vnto this worke.
And our Saviour christ himself speaks plainly, John 6.27. Him hath the Father sealed, that is, signed and singled, by setting as it were, a stamp and mark upon him, thereby separating him unto this work.
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first, absolutely as he is God, in which respect being equall with the Father and the holy Ghost, he decreeth & determineth together with them all things that are or come to passe in heauen or in earth:
First, absolutely as he is God, in which respect being equal with the Father and the holy Ghost, he decreeth & determineth together with them all things that Are or come to pass in heaven or in earth:
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Which knew no sin. ] The meaning is not that our Sauiour Christ was ignorant of the nature, qualitie and force of sinne, all our sinnes being laid vpon him,
Which knew no since. ] The meaning is not that our Saviour christ was ignorant of the nature, quality and force of sin, all our Sins being laid upon him,
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The Scripture is cleere and euident in this point: And first for original sin, that is the guilt and corruption of nature, Lu. 1.35. The Angell Gabriel in his salutation to the Virgine Marie, saith, that that which shall be borne of her, shall be holy, that is, pure and free from all staine and contagion of originall sinne: Hebre. 4.15. Hee was tempted in all things like vnto vs, yet without sinne.
The Scripture is clear and evident in this point: And First for original since, that is the guilt and corruption of nature, Lu. 1.35. The Angel Gabriel in his salutation to the Virgae marry, Says, that that which shall be born of her, shall be holy, that is, pure and free from all stain and contagion of original sin: Hebrew 4.15. He was tempted in all things like unto us, yet without sin.
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yet the Scripture is not wanting in this point also, Ioh. 8.46. he cleareth himselfe from all actuall transgression, when hee saith, Which of you can conuince or rebuke me of sinne? And for them both, 1 Pet. 3.18. Christ suffered, the iust for the vniust, iust in nature, iust in actions.
yet the Scripture is not wanting in this point also, John 8.46. he cleareth himself from all actual Transgression, when he Says, Which of you can convince or rebuke me of sin? And for them both, 1 Pet. 3.18. christ suffered, the just for the unjust, just in nature, just in actions.
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The ground of all this is, the extraordinarie and miraculous sanctification of our Sauiour Christ in the womb of the Virgin, wherof there be two parts:
The ground of all this is, the extraordinary and miraculous sanctification of our Saviour christ in the womb of the Virgae, whereof there be two parts:
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the first is the stay & stoppage of the guilt of Adams first transgression, with the corruption of nature proceeding thence, which was done on this manner:
the First is the stay & stoppage of the guilt of Adams First Transgression, with the corruption of nature proceeding thence, which was done on this manner:
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and whatsoeuer euill or hurt he brought vpon himselfe, that hee should deriue it to euery one of his posterity descending from him, insomuch as euery father is in stead of Adam, to conuey vnto his childe not onely nature and substance,
and whatsoever evil or hurt he brought upon himself, that he should derive it to every one of his posterity descending from him, insomuch as every father is in stead of Adam, to convey unto his child not only nature and substance,
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now that this euill might be preuented in Christ, God in great wisdome appointed that he should be immediately conceiued by the holy Ghost in the wombe of the Virgin, without any manner generation by man, insomuch as hee tooke substance from Marie without the guilt and corruption of nature.
now that this evil might be prevented in christ, God in great Wisdom appointed that he should be immediately conceived by the holy Ghost in the womb of the Virgae, without any manner generation by man, insomuch as he took substance from Marry without the guilt and corruption of nature.
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Obiect. If it shall be obiected (as the spirit of errour hath found one only cauill against this cleere truth) that all that are in Adam haue sinned in him but our Sauiour Christ was in Adam, ergo.
Object. If it shall be objected (as the Spirit of error hath found one only cavil against this clear truth) that all that Are in Adam have sinned in him but our Saviour christ was in Adam, ergo.
All that are in Adam haue sinned in him, sobeit they descend from him by ordinary generation. Rom. 5.12. the holy Ghost saith, by one man sinne entered into the world, he doth not say from one man, signifying that Adam conueyeth the corruption of nature to no more then he doth beget:
All that Are in Adam have sinned in him, sobeit they descend from him by ordinary generation. Rom. 5.12. the holy Ghost Says, by one man sin entered into the world, he does not say from one man, signifying that Adam conveyeth the corruption of nature to no more then he does beget:
our Sauiour Christ was in Adam not simply as other men are, but in part onely, that is, in regard of substance which hee tooke from Adam, but not in regard of the propagation of nature by ordinarie generation.
our Saviour christ was in Adam not simply as other men Are, but in part only, that is, in regard of substance which he took from Adam, but not in regard of the propagation of nature by ordinary generation.
Some expound (Sinne) a sacrifice for sinne, by a Metonimie of the subiect, Sinne being the obiect of sacrifice, specially of the propitiatory sacrifice, which was conuersant about the expiation of sinne:
some expound (Sin) a sacrifice for sin, by a Metonymy of the Subject, Sin being the Object of sacrifice, specially of the propitiatory sacrifice, which was conversant about the expiation of sin:
this exposition is Orthodoxe, agreeable to the Analogie of Faith, the tenure of Scripture, and the vse of the word, which often in the Scripture admitteth this trope,
this exposition is Orthodox, agreeable to the Analogy of Faith, the tenure of Scripture, and the use of the word, which often in the Scripture admitteth this trope,
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so as our guilt and punishment shall be translated vnto Christ alone, and not the fault (as Bellarmine and the Rhemists would haue it) then necessarily by righteousnesse in the second member wee must vnderstand the reward and fruit of righteousnesse, which cannot stand;
so as our guilt and punishment shall be translated unto christ alone, and not the fault (as Bellarmine and the Rhemists would have it) then necessarily by righteousness in the second member we must understand the reward and fruit of righteousness, which cannot stand;
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and where there is no sinne, there can be no guilt, therefore that our guilt might be laid vpon Christ, necessarily our sinne must after a sort be made his,
and where there is no sin, there can be no guilt, Therefore that our guilt might be laid upon christ, necessarily our sin must After a sort be made his,
And indeede the offence must needes be great, not which he had committed, but which was imputed vnto him, all the sinnes of the Elect, their periuries, blasphemies, adulteries, murthers, oppressions and Heresies being laid vpon him,
And indeed the offence must needs be great, not which he had committed, but which was imputed unto him, all the Sins of the Elect, their perjuries, Blasphemies, adulteries, murders, oppressions and Heresies being laid upon him,
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for we may not thinke that our Sauiour Christ vndertooke the discharge of all mens sinnes before God, to answere and satisfie the iustice of God for them all;
for we may not think that our Saviour christ undertook the discharge of all men's Sins before God, to answer and satisfy the Justice of God for them all;
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but all and euery particular singular man haue not the pardon of their sinne, ergo, all and euery particular man are not effectually redeemed by Christ on Gods part.
but all and every particular singular man have not the pardon of their sin, ergo, all and every particular man Are not effectually redeemed by christ on God's part.
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For if all men had the pardon of their sins, then some who are effectually called, iustified, sanctified and vnited vnto Christ, may totally fall away from grace,
For if all men had the pardon of their Sins, then Some who Are effectually called, justified, sanctified and united unto christ, may totally fallen away from grace,
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Wherefore those men that hold and teach that our Sauiour Christ tooke vpon him the discharge of all mens sinnes, to appease and pacifie the wrath of God for them all,
Wherefore those men that hold and teach that our Saviour christ took upon him the discharge of all men's Sins, to appease and pacify the wrath of God for them all,
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as well of Caine as of Abel, of Esau as of Iacob, of Pharaoh as of Moses, of Iudas as of Peter, of reprobate as of elect, they erre and are greatly deceiued,
as well of Cain as of Abel, of Esau as of Iacob, of Pharaoh as of Moses, of Iudas as of Peter, of Reprobate as of elect, they err and Are greatly deceived,
first, this righteousnesse is infinite, and therefore incommunicable, and if it could be communicated, yet the finite creature were not capable of it, considering that that which is infinite, can neither be part nor accident of that which is finite:
First, this righteousness is infinite, and Therefore incommunicable, and if it could be communicated, yet the finite creature were not capable of it, considering that that which is infinite, can neither be part nor accident of that which is finite:
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Wherefore the dotage of Osiander, concerning the iustification of a sinner by his essentiall righteousnesse, is to be abhorred and renounced as blasphemous heresie, absurd and ridiculous euen to common sense.
Wherefore the dotage of Osiander, Concerning the justification of a sinner by his essential righteousness, is to be abhorred and renounced as blasphemous heresy, absurd and ridiculous even to Common sense.
for by Nature is not meant substance, but diuine qualities of wisdome, holines, & righteousnes, liuelily representing the nature of God, who is wisdome, holines and righteousnesse it selfe.
for by Nature is not meant substance, but divine qualities of Wisdom, holiness, & righteousness, livelily representing the nature of God, who is Wisdom, holiness and righteousness it self.
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neither good education, al that free-will & the good vse of the gifts of Nature doth or can afford is no more but an outward ciuil righteousnes before men, which cannot iustifie a sinner before God:
neither good education, all that freewill & the good use of the Gifts of Nature does or can afford is no more but an outward civil righteousness before men, which cannot justify a sinner before God:
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thirdly, in respect of the subiect, because it is in that person which is not onely man but also God, in whom it is reserued as in a store-house for the vse of the Church.
Thirdly, in respect of the Subject, Because it is in that person which is not only man but also God, in whom it is reserved as in a storehouse for the use of the Church.
Now commeth Faith, and first layeth hold on the sufferings or passiue obedience of Christ, which being imputed and appived to the sinner, hee is deliuered from guilt and condemnation,
Now comes Faith, and First Layeth hold on the sufferings or passive Obedience of christ, which being imputed and appived to the sinner, he is Delivered from guilt and condemnation,
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Againe, Faith layeth hold vpon his actiue obedience in fulfilling the Law, which being imputed and applyed, the person of the sinner is accepted as perfectly iust before God,
Again, Faith Layeth hold upon his active Obedience in fulfilling the Law, which being imputed and applied, the person of the sinner is accepted as perfectly just before God,
and so the second deadly wound is cured Thirdly, Faith applyeth the holinesse of his humane nature, called his habituall or originall righteousnesse, whereby hee is accepted of God as perfectly holy,
and so the second deadly wound is cured Thirdly, Faith Applieth the holiness of his humane nature, called his habitual or original righteousness, whereby he is accepted of God as perfectly holy,
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And to omit many other doctrines which might be gathered out of this place, I will content my selfe with this one which the wordes doe naturally afford, being almost expressed in the Text, to wit,
And to omit many other doctrines which might be gathered out of this place, I will content my self with this one which the words do naturally afford, being almost expressed in the Text, to wit,
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and that we of sinners may become iust, his righteousnesse must be imputed vnto vs. In a word then, the forme of Iustification is the imputation of the perfect obedience of Christ vnto the beleeuer for the remission of sinnes, and for righteousnesse.
and that we of Sinners may become just, his righteousness must be imputed unto us In a word then, the Form of Justification is the imputation of the perfect Obedience of christ unto the believer for the remission of Sins, and for righteousness.
and not a little controuerted betweene the church of Rome and vs, I will stand the longer in the handling of it, both that we may be confirmed in the truth of so necessary doctrine,
and not a little controverted between the Church of Room and us, I will stand the longer in the handling of it, both that we may be confirmed in the truth of so necessary Doctrine,
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and rewarded it for the faith of the worker. For punishment wee haue an instance, 2 Sam. 19.19. where the varlet Shimei doth beseech Dauid on this manner:
and rewarded it for the faith of the worker. For punishment we have an instance, 2 Sam. 19.19. where the varlet Shimei does beseech David on this manner:
Let not my Lord impute wickednesse vnto me, that is, let him not inflict the punishment of my sinne vpon mee. 2. Tim. 4.26. At my first answering no man assisted mee, but all forsooke me, I pray God that it may not be laid to their charge.
Let not my Lord impute wickedness unto me, that is, let him not inflict the punishment of my sin upon me. 2. Tim. 4.26. At my First answering no man assisted me, but all forsook me, I pray God that it may not be laid to their charge.
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So to Philemon, verse 18. If Onesimus hath done thee any hurt, impute it to me, or set it on my score, I will repay: and in this latter sense we are to speake of it in this place.
So to Philemon, verse 18. If Onesimus hath done thee any hurt, impute it to me, or Set it on my score, I will repay: and in this latter sense we Are to speak of it in this place.
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It is an action of God accepting the all-sufficient and perfect Obedience of Christ, in the behalfe of the beleeuing sinner, vnto satisfaction and iustification.
It is an actium of God accepting the All-sufficient and perfect obedience of christ, in the behalf of the believing sinner, unto satisfaction and justification.
but hee became a sinner, not by infusion of any corrupt qualities into his holy nature (which were blasphemie once to conceiue) but by imputation of our sin onely:
but he became a sinner, not by infusion of any corrupt qualities into his holy nature (which were blasphemy once to conceive) but by imputation of our since only:
This argument is firme and inuincible, and cannot be deluded, being so surely grounded vpon this Text If it be replyed (as indeede it is) that if this reason of reciprocall imputation be so firme,
This argument is firm and invincible, and cannot be deluded, being so surely grounded upon this Text If it be replied (as indeed it is) that if this reason of reciprocal imputation be so firm,
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and afterward againe to be re• … ed by Christ and therefore considering that Christ is not so capable of sinne as man is of holines, the reason is of no moment.
and afterwards again to be re• … ed by christ and Therefore considering that christ is not so capable of sin as man is of holiness, the reason is of no moment.
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The latter reason may be gathered out of the wordes of the Apostle, where hee saith, That wee might be made the righteousnes of God in him: Whence I reason thus:
The latter reason may be gathered out of the words of the Apostle, where he Says, That we might be made the righteousness of God in him: Whence I reason thus:
Ans. This reason had some colour, if the righteousnesse of Christ were personall, and so limited and tied vnto him, that it could not from him be deriued vnto others;
Ans. This reason had Some colour, if the righteousness of christ were personal, and so limited and tied unto him, that it could not from him be derived unto Others;
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euen so, the righteousnesse of Christ, by vertue of the free gift of God, according to the tenure of the Couenant of Grace, is truely and really conueyed vnto vs and made ours.
even so, the righteousness of christ, by virtue of the free gift of God, according to the tenure of the Covenant of Grace, is truly and really conveyed unto us and made ours.
Ob. First of all, it is replyed that Imputation, is a conceit inuented and deuised by man, not aboue fifty or sixty yeeres old, not to be found in Scriptures,
Ob. First of all, it is replied that Imputation, is a conceit invented and devised by man, not above fifty or sixty Years old, not to be found in Scriptures,
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first, what greater impudencie and bold-hardinesse can there be, then to contradict the manifest and expresse testimonie of Scripture? for this very Imputation is beat vpon and repeated no seldomer then eleuen times in the fourth Chapter to the Romanes, and it is as ancient as Abraham, of whom it is said, Gen. 15.6. He beleeued God and it was imputed vnto him for righteousnesse:
First, what greater impudency and bold-hardiness can there be, then to contradict the manifest and express testimony of Scripture? for this very Imputation is beatrice upon and repeated no seldomer then eleuen times in the fourth Chapter to the Romans, and it is as ancient as Abraham, of whom it is said, Gen. 15.6. He believed God and it was imputed unto him for righteousness:
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that Abrahams faith was so excellent, that it deserued the infusion of habituall grace, but Abraham by faith casting himselfe and relying vpon the promise of grace concerning righteousnesse, remission of sins,
that Abrahams faith was so excellent, that it deserved the infusion of habitual grace, but Abraham by faith casting himself and relying upon the promise of grace Concerning righteousness, remission of Sins,
and life by Christ, was iustified, or his Faith was imputed vnto him for righteousnesse, Metonimia adiuncti; that is, what his faith apprehended became his righteousnesse by imputation.
and life by christ, was justified, or his Faith was imputed unto him for righteousness, Metonimia adiuncti; that is, what his faith apprehended became his righteousness by imputation.
Againe, it is to be found in the best and soundest auncient Writers, Hierome, Anselme, and Chrisostome vpon this place, who though they doe not expresse the word Imputation, yet vse it in effect;
Again, it is to be found in the best and soundest ancient Writers, Jerome, Anselm, and Chrysostom upon this place, who though they do not express the word Imputation, yet use it in Effect;
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So Aug. in tract. 3. in Iohn. & de Sp. & litera, ca. 9. & 26. & Bernard. ser. 62. in Cant. & ser. ad milites templi, ca. 11. mors in Christo morte fugatur, & Christi iustitia nohis imputatur.
So Aug. in tract. 3. in John. & de Spa & Letter, circa 9. & 26. & Bernard. ser. 62. in Cant & ser. ad Militias Templi, circa 11. mors in Christ morte fugatur, & Christ iustitia nohis imputatur.
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Many more testimonies might be alledged to this purpose, but qui plura videre cupit, legat Fulconem in responsione ad annotationes Rhemensium super hunc locum.
Many more testimonies might be alleged to this purpose, but qui plura To see Cupit, legate Fulconem in responsione ad Annotations Rhemensium super hunc locum.
if a relation be nothing, what shall be the internall forme of a Sacrament? is it any other but a relation or proportion betweene the signe and the thing signified? And if a relation be nothing, many a man is vniustly adiudged and condemned to dye, both in the Courts of men,
if a Relation be nothing, what shall be the internal Form of a Sacrament? is it any other but a Relation or proportion between the Signen and the thing signified? And if a Relation be nothing, many a man is unjustly adjudged and condemned to die, both in the Courts of men,
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for why doe men daily dye the death of the body, and the death of the soule, is it not because they are guiltie? And if sin had not guiltinesse annexed vnto it as an inseparable propertie thereof, men might at their pleasures breake and transgresse both the Lawes of God and of men,
for why do men daily die the death of the body, and the death of the soul, is it not Because they Are guilty? And if since had not guiltiness annexed unto it as an inseparable property thereof, men might At their pleasures break and transgress both the Laws of God and of men,
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why should not the imputation of Christs righteousnesse be also something, and not a meere figment as they would make it? Nay, Relations (as the Schoole-men speak,
why should not the imputation of Christ righteousness be also something, and not a mere figment as they would make it? Nay, Relations (as the Schoolmen speak,
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the Pope forsooth, by vertue of the keyes, hath power to dispense and apply the merits of one man to another, insomuch as all his Indulgences are imputatiue,
the Pope forsooth, by virtue of the keys, hath power to dispense and apply the merits of one man to Another, insomuch as all his Indulgences Are imputative,
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What is this else, but to deny vnto the Head, that which they allow vnto the members? and to giue to their ministeriall head, that which they denie vnto the imperiall,
What is this Else, but to deny unto the Head, that which they allow unto the members? and to give to their ministerial head, that which they deny unto the imperial,
as they foolishly distinguish? But not content with this, they pleade further for themselues, saying, that there is no necessitie of the imputation of righteousnesse,
as they foolishly distinguish? But not content with this, they plead further for themselves, saying, that there is no necessity of the imputation of righteousness,
because wee are iustified by an inherent righteousnesse, receiued from Christ by infusion: this they labour to confirme by testimonie of Scripture, principally out of Rom. 5.18. As by the offence of one man many dye;
Because we Are justified by an inherent righteousness, received from christ by infusion: this they labour to confirm by testimony of Scripture, principally out of Rom. 5.18. As by the offence of one man many die;
but our inherent righteousnesse is not such, nay, it is imperfect in this life, and therfore Dauid and Daniel durst not oppose it to the seuere examination of gods iudgement seat,
but our inherent righteousness is not such, nay, it is imperfect in this life, and Therefore David and daniel durst not oppose it to the severe examination of God's judgement seat,
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But let all be granted which this place in shew of wordes, and according to their interpretation, will or can afford, it serueth as much to stablish iustification by imputation, as by inherencie;
But let all be granted which this place in show of words, and according to their Interpretation, will or can afford, it serveth as much to establish justification by imputation, as by inherency;
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And now to take this weapon out of their hands, which they haue drawne (as it were) to cut the throate of Imputation, it may fitly be retorted vpon their owne heads on this manner:
And now to take this weapon out of their hands, which they have drawn (as it were) to Cut the throat of Imputation, it may fitly be retorted upon their own Heads on this manner:
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though it should bring with it no inherent righteousnesse in vs. Ob. Further, they reason for themselues out of Dan. 9.24. the righteousnesse of the Messias is an eternall righteousnesse, but this imputatiue righteousnesse ceaseth at the end of this life: ergo.
though it should bring with it no inherent righteousness in us Ob. Further, they reason for themselves out of Dan. 9.24. the righteousness of the Messias is an Eternal righteousness, but this imputative righteousness ceases At the end of this life: ergo.
yet the righteousnesse imputed abideth still, and standeth a man in stead to discharge and set him free from all the sins of his life by-past, which otherwise the Lord might require at his hands.
yet the righteousness imputed Abideth still, and Stands a man in stead to discharge and Set him free from all the Sins of his life bypast, which otherwise the Lord might require At his hands.
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Againe, it remaineth in an inseparable fruit and effect of it, which is perfect holinesse, to wit, a conformitie of the whole man vnto the will of God.
Again, it remains in an inseparable fruit and Effect of it, which is perfect holiness, to wit, a conformity of the Whole man unto the will of God.
Thus being destitute of Scriptures, they flye vnto reason, pleading for themselues in this manner. Obiect. Christ, the second Adam, did restore no more then the first Adam lost;
Thus being destitute of Scriptures, they fly unto reason, pleading for themselves in this manner. Object. christ, the second Adam, did restore no more then the First Adam lost;
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and therfore vouchsafed many more and greater gifts vnto vs, then Adam euer lost: for first, Adam neuer had iustifying Faith, neyther indeede was it necessary in that estate:
and Therefore vouchsafed many more and greater Gifts unto us, then Adam ever lost: for First, Adam never had justifying Faith, neither indeed was it necessary in that estate:
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but wee haue the second grace, that is, of corroboration, whereby wee are preserued in the state of grace, which is the priuiledge of the state of redemption, before the state of innocencie.
but we have the second grace, that is, of corroboration, whereby we Are preserved in the state of grace, which is the privilege of the state of redemption, before the state of innocence.
but we by the blessing of God haue in some part, both the posse and the velle, insomuch as it is not possible for vs, being once in the state of grace, eyther totally to fall, or finally to perish. For the Assumption:
but we by the blessing of God have in Some part, both the posse and the velle, insomuch as it is not possible for us, being once in the state of grace, either totally to fallen, or finally to perish. For the Assump:
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yet to bring our doctrine of imputation into contempt, and therefore they search their wits, labouring by all meanes to fasten some grosse absurdities vpon it, but all in vaine. First therefore, they reason thus:
yet to bring our Doctrine of imputation into contempt, and Therefore they search their wits, labouring by all means to fasten Some gross absurdities upon it, but all in vain. First Therefore, they reason thus:
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If the righteousnesse of Christ be the righteousnesse of a sinner, then euery sinner that beleeueth is as righteous as Christ, and consequently a Sauiour; both which are absurd:
If the righteousness of christ be the righteousness of a sinner, then every sinner that Believeth is as righteous as christ, and consequently a Saviour; both which Are absurd:
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the ground of this argument is, because the selfe-same perfect righteousnesse, which is in Christ, both for parts and degrees, is made his by imputation, the which is necessary,
the ground of this argument is, Because the selfsame perfect righteousness, which is in christ, both for parts and Degrees, is made his by imputation, the which is necessary,
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Who can endure to heare this idle and foolish talking, for it deserueth not the name of reasoning? nay, whose eares doe not glow to heare it? But to satisfie this cauill and sophistication more fully, both the consequents of the Proposition are false.
Who can endure to hear this idle and foolish talking, for it deserves not the name of reasoning? nay, whose ears do not glow to hear it? But to satisfy this cavil and sophistication more Fully, both the consequents of the Proposition Are false.
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The same righteousnesse which is in Christ, is in the good Angell, and as perfect both for substance and degree, shall wee therefore reason, that the good Angell is as righteous as Christ? nothing lesse:
The same righteousness which is in christ, is in the good Angel, and as perfect both for substance and degree, shall we Therefore reason, that the good Angel is as righteous as christ? nothing less:
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and consequently the childe of the Diuell, which is blasphemie once to remember. Ans. We may safely and without indignitie vnto the holy person of our Sauiour Christ,
and consequently the child of the devil, which is blasphemy once to Remember. Ans. We may safely and without indignity unto the holy person of our Saviour christ,
but this diabolicall title, Saint Iohn giueth onely to those that commit sin, that is, wholy addict themselues to the practise of sinne, with full consent of will,
but this diabolical title, Saint John gives only to those that commit since, that is, wholly addict themselves to the practice of sin, with full consent of will,
and it were great iniurie to impute them vnto him, as it is great iniquitie for the debter besides his debt to impute also his banqueruptnes vnto the surety:
and it were great injury to impute them unto him, as it is great iniquity for the debtor beside his debt to impute also his banqueruptnes unto the surety:
nay, if the debter shal but call his pledge, or terme him a banquerupt imputatiuely, in regard of his proper debt translated vnto the other, hee shall offer him no small iniurie and disgrace, and testifie his vnthankefull minde:
nay, if the debtor shall but call his pledge, or term him a banquerupt Imputatively, in regard of his proper debt translated unto the other, he shall offer him no small injury and disgrace, and testify his unthankful mind:
how much lesse may this vile title either imputatiuely or falsely be ascribed vnto Christ, without great disgrace and dishonour to his person? inasmuch as that onely the Scripture testifieth to be imputed vnto him, which falleth vnder sinne, viz. fault, guilt, punishment,
how much less may this vile title either Imputatively or falsely be ascribed unto christ, without great disgrace and dishonour to his person? inasmuch as that only the Scripture Testifieth to be imputed unto him, which falls under sin, viz. fault, guilt, punishment,
Now that which giueth vs the right of adoption doth abolish the former title, which is not the imputation of this diabolicall title from vs vnto Christ,
Now that which gives us the right of adoption does Abolah the former title, which is not the imputation of this diabolical title from us unto christ,
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And to conclude, this very blasphemy, which they doe so much feare and abhorre, may (will they, nill they) be fastned vpon their doctrine of Iustification:
And to conclude, this very blasphemy, which they do so much Fear and abhor, may (will they, nill they) be fastened upon their Doctrine of Justification:
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and so shall become indeede filius diaboli, or else the Apostles Antithesis fals to the ground, which to the iudgement of any indifferent man is firme and sure.
and so shall become indeed filius Diaboli, or Else the Apostles Antithesis falls to the ground, which to the judgement of any indifferent man is firm and sure.
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Ob. It is further replyed that vpon this doctrine of Imputation it will follow, that God shal pronounce a false iudgement, viz. him to be iust, who is indeede vniust,
Ob. It is further replied that upon this Doctrine of Imputation it will follow, that God shall pronounce a false judgement, viz. him to be just, who is indeed unjust,
for that which is imputed to iustifie, is also infused to sanctifie, and is inherent in vs, at the least, in the fruit and efficacie of it. To explane this further;
for that which is imputed to justify, is also infused to sanctify, and is inherent in us, At the least, in the fruit and efficacy of it. To explain this further;
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and therfore worthily esteemed and adiudged of God, holy and iust presently, I say, in regard of all the parts and substance of holinesse, which is afterward to receiue his accomplishment by degrees in this life,
and Therefore worthily esteemed and adjudged of God, holy and just presently, I say, in regard of all the parts and substance of holiness, which is afterwards to receive his accomplishment by Degrees in this life,
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Ob. Lastly, they vrge and say, that it cannot stand with Gods iustice, to iustifie and absolue a sinner: for Prou. 17.15. To iustifie the wicked, and to condemne the iust, both these are abhominable to the Lord.
Ob. Lastly, they urge and say, that it cannot stand with God's Justice, to justify and absolve a sinner: for Prou. 17.15. To justify the wicked, and to condemn the just, both these Are abominable to the Lord.
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Ans. Indeed to iustifie the wicked person, and to acquite him in iudgement without all manner of satisfaction made eyther by himselfe or some other, were iniustice.
Ans. Indeed to justify the wicked person, and to acquit him in judgement without all manner of satisfaction made either by himself or Some other, were injustice.
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