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anointed with all fulness of grace, and hath all the trea-
Christ we to Abraham, and is thereto merciful to forgive unto all are made that call on him. And how much he loveth us, 1
blessed. me unto the ensamples of his deeds.
And he is righteous, both toward God in that he never sinned, and therefore hath obtained all his favour and grace ; and also toward us in that he is true to fulfil all the mercy that he hath promised us, even unto the uttermost jot.
And he is the satisfaction for our sins, and not for our's
only, but also for all the world's.
That I call satisfaction, the Greek calleth Ilasmos, and the Hebrew Copar. And it is first taken for the staging of wounds, sores, and swellings, and the taking away of pain and smart of them. And thence is borrowed for the pacifying and suaging of wrath and anger, and for an amends making, a contenting, satisfaction, a ransom, and making at one, as it is to see abundantly in the Bible. So Christ's that Christ is a full contenting, satisfaction and ransom for blood is the
satisfaction our sins. And not for our's only, which are apostles and for our disciples of Christ while he was yet here; or for our's which are Jews or Israelites and the seed of Abraham ; or for our's that now believe at this present time, but for all men's sins, both for their sins which went before and believed the promises to come, and for our's which have seen them fulfilled, and also for all them which shall afterward believe unto the world's end, of whatsoever nation or degree they be. For Paul commandeth, (1 Tim. ii.) To pray for all men and all degrees, saying, that tobe acceptable unto our Saviour God, which will have all men saved and Christ gave come to the knowledge of the truth, that is some of all the re. nations and all degrees, and not the Jews only. For demption (saith he) there is one God, and one Mediator between tion of all
God and man, the man Christ Jesus, which gave himself a redemption and full satisfaction for all men.
Let this therefore be an undoubted article of thy faith : not of an history faith as thou believest a gest of Alexander, or of the old Romans, but of a lively faith and belief, to put thy trust and confidence in, and to buy and sell thereon, as we say, and to have thy sins taken away, and thy soul saved thereby, if thou hold it fast; and to continue ever in sin, and to have thy soul damned if thou let it slip; that our Jesus, our Saviour that saveth his people from their sins, and our Christ, that is our king over all sin, death and hell, anointed with fulness of all grace and with the Spirit of God, to distribute unto all
men, hath, according unto the Epistle to the Hebrews and Christ is all the Scripture, in the days of his mortal flesh, with king over death, hell, fasting, praying, suffering, and crying to God mightily for and sin. us, and with shedding his blood, made full satisfaction
both a pana et a culpa (with our holy father's leave) for all the sins of the world ; both of their's that went before, and of their's that come after in the faith ; whether it be original sin or actual: and not only the sins committed with consent to evil in time of ignorance before the knowledge of the truth, but also the sins done of frailty after we have forsaken evil and consented to the laws of God in our hearts, promising to follow Christ and walk in
the light of his doctrine. Christ only He saveth his people from their sins, (Matt. i.) and is our Saviour.
that he only. So that there is no other name to be saved by, (Acts iv.) And unto him bear all the prophets record, that all that believe in him shall receive remission of their sins in his name. (Acts x.) And by him only we have an entering in unto the Father and unto all grace. (Eph. ii. 3. Rom. v.) And as many are come before him as thieves and murderers. (John x.) That is, whosoever preacheth any other forgiveness of sin than through faith in his name, the same slayeth the soul.
This to be true, not only of original but of actual, and
as well of that we commit after our profession, as before, mayest thou evidently see by the ensamples of the Scripture. Christ forgave the woman taken in adultery, Christ for(John viii.) and another whom he healed. (John v.) And our sins he forgave publicans and open sinners, and put none to freely for do penance, as they call it, for to make satisfaction for the sake. sin, which he forgave through repentance and faith, but enjoined them the life of penance, the profession of their baptism, to tame the flesh in keeping the commandments, and that they should sin no more.
And those sinners were for the most part Jews, and had their original sin forgiven them before, through faith in the Testament of of God. Christ forgave his apostles their actual sins after their profession, which they committed in denying him, and put none to do penance for satisfaction. Peter, (Acts ïi.) absolveth the Jews through repentance and faith from their actual sins which they did in consenting unto Christ's death, and enjoined them no penance to make satisfaction. Paul also had his actual sins forgiven him freely through repentance and faith without mention Christ only
is our ad. of satisfaction. (Acts ix.) So that according unto this
vocate. present text of John, if it chance us to sin of frailty, let us not despair, for we have an advocate and intercessor, a true attorney with the Father, Jesus Christ, righteous towards God and man, and is the reconciling and satisfaction for our sins. For Christ's works are perfect, so that he hath obtained mercy
and liath set us in the full state of grace and favour of God, and hath made us as well beloved as the angels of heaven, though we be yet weak. As the children though they can do no good at all are yet as tenderly beloved as the old. And God, for Christ's sake, hath promised that whatsoever evil we shall do, yet if we turn and repent, he will never more think on sins. Thou wilt say, God forgiveth the displeasure, but we
Popisu for must suffer pain to satisfy the righteousness of God. A giveness.
As the young
then God hath a righteousness which may not forgive pain,
and all that the poor sinner should go scot free without The forgiv. ought at all! God was unrighteous to forgive the thief ness that
his pain, and all through repentance and faich, unto whom we have of God for
for lack of leisure was no penance enjoined. And 'my Christ's
faith is, that whatsoever ensample of mercy God hath sake is free
shewed one, that same he hath promised all; yea, will he
me, but I shall pay you the twenty
Paul's doctrine is (Rom. ix.) If a man work, it ought not to be said that his hire was given him of grace or of favour, but of duty. But to him that worketh not, but believeth in him that justifieth the ungodly, his faith (he saith not, his works, although he commandeth us diligently
to work and despiseth none that God commandeth) his Faith in faith (saith he) is reckoned him for his righteousness. Christ is ac. Confirming his saying with the testimony of the prophet us for righ- David in the thirty second Psalm, saying, Blessed is the teousness.
man unto whom God imputeth or reckoneth not his sin,
eleventh he saith, If it come of grace then it cometh not Weare sayo of works ; for then were grace no grace, saith he. For it e by grace, was a very strange speaking in Paul's ears to call that grace and not by
that came of deserving of works; or that deserving of
if he have a cause against any man, immediately breatheth deth him,
out an excommunication upon him, and will have satisfacjulleth to
tion for the uttermost farthing, and somewhat above, to cursing.
works of the law.
The pope, when any
teach them to beware against another time, ere he will
And that thou mayest the better perceive the falsehood Works can of our holy father's fleshly imagination, call to mind how be no satis
faction for that the Scripture saith, (John iv.) God is a Spirit and sin to God
ward. must be worshipped in the spirit. That is, repentance, God is a faith, hope, and love toward his law and our neighbour Spirit
, and for his sake, is his worship in the spirit. And therefore
worshipped whosoever worshippeth God with works, and referreth his in the spiworks to God, to be a sacrifice unto him, to appease him as though he delighted in the work for the work's sake, the same maketh of God an image or idol, and is an image server, and as wicked an idolater as ever was any blind heathen, and serveth God after the imagination of his own heart, and is abominable unto God: as thou seest in how many places God defieth the sacrifice of the children of Israel, for the said imagination. So that whosoever sup- Popisha poseth that his candle sticking before an image, his putting a penny in the box, his going a pilgrimage, his fasting, his woolward going, barefoot going, his crouching, kneeling, and pain-taking, be sacrifice unto God, as though he delighted in them, as we in the gestures of Jack Napes, is as blind as he that gropeth for his way at noon.
God's spip is to love him for his mercy, and of love to bestow worship. all our works upon our neighbour for his sake; and upon the taming of our flesh, that we sin not again, which should be the chiefest care of a Christian man, whilst Christ careth for that that is once past and committed already, whether before our profession or after. For the conditions of the peace that is made between God and us