Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	justify_v	meaning_n	4,398	5	9.4322	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14258	The hundred and ten considerations of Signior Iohn Valdesso treating of those things which are most profitable, most necessary, and most perfect in our Christian profession. Written in Spanish, brought out of Italy by Vergerius, and first set forth in Italian at Basil by Cœlius Secundus Curio, anno 1550. Afterward translated into French, and printed at Lions 1563. and again at Paris 1565. And now translated out of the Italian copy into English, with notes. Whereunto is added an epistle of the authors, or a preface to his divine commentary upon the Romans.; Consideraciones divinas. English	Valdés, Juan de, d. 1541.; Ferrar, Nicholas, 1592-1637.; Herbert, George, 1593-1633.	1638 (1638)	STC 24571; ESTC S119070	234,477	356

bound to give unto God They think of the Christian businesse that it is a living under the goverment of the holy spirit in holinesse and iustice And they think of the Gospell that it is a Proclamation that compriseth these two things Remission of sinnes and Iustification by Christ And the regiment and goverment of the holy spirit Of which two things they enioy who believing in Christ accept the Gospell From all this discourse I gather that they who understand Justification to be a fruit of Piety follow Plato and Aristotle And that they who understand Piety to be a fruit of iustification Iustification being a fruit of Faith follow S. Paul and S. Peter It is also gathered that this name Piety understood in the manner in which it is here understood it cannot be attributed to God because he owes no man any thing Nay on the contrary every one owes to him And that which he doth with us is not for piety is not for debt nor for obligation but for compassion for mercy and for liberality being in every thing towards us compassionate mercifull and liberall Which ought principally to be known in this that he put all our sinnes on his pretious son Iesus Christ our Lord to put on us the iustice of the selfesame Iesus Christ our Lord. CONSID. XCVIII How that is to be understood that the holy Scripture saith attributing condemnation sometimes to infidelity and sometimes to evill works and salvation sometimes to Faith sometimes to good works AMongst those things in holy Scripture which give molestation to Christian persons who having faith feel within themselves the fruit of Faith that is Iustification and the fruit of justification that is the peace of conscience when they will examine with them their conceptions their spirituall feelings I hold for very principall this that feeling themselves justifi'd by Faith consequently with peace of conscience cannot understand for what cause Christ speaking of the day of Iudement saith that he will condemne some because they have not done well and will save others because they haue done well Nor for what cause S. Paul saith That God will render to every man according to his works Rom. 2. And S. Peter That God will iudge every one according to his works At which they so much the more marvell in as much as the same Christ saith that he that believes shall be saved and he that believes not shall be damned And the selfesame S. Paul saith that the Faith of the heart iustifieth and the confession of the mouth saveth And the selfesame S. Peter attributes the salvation of the soule to Faith And from their not understanding of this matter it comes to passe that every one of them thinks in this manner If God be to judge me according to my works there is no doubt but he will condemne me for there is not in them any goodnesse nay in those which seem best there is more contamination of selfe-loue interest and proper glory in such sort as if I be to be judged by my work it will goe ill with me Whereupon being desirous to take away this molestation and this scruple of Christian persons and spirituall and to salve the intelligence of the holy Scriptures in such sort as they should not contradict themselves I think thus That in good or evill works God cōsiders not the quantity but the quality which consisteth in the minde of him that doth the works in the thing wherein he implies it That this is true in evill workes needs no proofe and that it is true in good works is evident by that which Christ saith of them that cast their monies into the Treasury of the Temple praysing the minde of him that did the works And it is evident likewise by that which the selfesame Christ saith speaking of the day of judgement where he doth not say that hee will saue them who haue bin charitable simply but they that have been charitable with himselfe that is they who believing shall stand incorporated in him Whence it seems that Christ saith that he will saue them who haue used charity with him and condemne them that haue not used it Now it being cleer that they cannot work with a pious minde but only who are pious and holy nor can know Christ in his members to use charity towards him but they onely who appertain to the selfesame body of Christ it is clearely approved that none can work well work Christianly but those who are the members of Christ those who haue the spirit of Christ and are pious and holy and just and believe in Christ. And this being approved it is likewise approved that it is the selfesame in holy Scripture to say That men shall be saved by their good works and condemned by their evill works and to say That they shall be saved by their Faith and condemned by their Infidelity Whereupon Christian persons are to two things The one That they only work well for holding themselves justified by Christ they doe not pretend to justifie themselves by their own good works and so working they work purely for the loue of God and not for their own proper loue as those men work who not holding themselves justified by Christ pretend to justifie themselves by their own good works and so working for their own proper loue proper interest and not for the love of God they noe not work well for their works doe not please God cannot be called good works The other that God judging them according to their works will not put to their accompt the contamination that he shall know in them having pardoned them originall sin together with all that which they haue from this evill root And because he will put to their accompt the Faith which he shall haue given them and the purity that shall be in their works whether few or many in as much as they shall be the fruit of Faith And so God shall saue them shewing in the outward judgement that he saves them for their good works saving them indeed by the Faith which he shall have given them God shall iustifie the sentence with which he condemnes the impious superstitious and shall save the pious and holy alleaging the outward works of the one and the other the living with holinesse and iustice on the one part and the living with iniustice and impiety on the other part But this shall not be but for men who know not nor see not but in the outward And in the self same sentence they who know and see the inward the root whence this living working on the one part and this living and working on the other grow they being more then men by the Christian regeneration shall know that Faith hath saved them that shall be saved and that infidelity shall haue condemned them that shall be condemned Here may an impious person say to me willing to calumniate holy Scripture and a superstitious willing to canonize his own

neglect the Consideration of Gods Worke in his heart through the Word doth amisse both are to be done the Scriptures still used and Gods worke within us still observed who workes by his Word and ever in the reading of it As for the Text They shall be all t●…ught of God it being Scripture cannot be spoken to the disparagement of Scripture but the meaning is this That God in the dayes of the Gospell will not give an outward Law of Ceremonies as of old bu●… such a one as shall still have the assistance of the holy spirit applying it to our hearts and ever outrunning the Teacher as it did when Peter taught Cornelius there the case i●… plaine Cornelius had revelation yet Peter was to be sent for and those that have inspirations must still use Peter Gods Word if we make another sen●…e of that Text wee shall overthrow all means save catechizing and set up Enthusiasmes In the Scripture are Doctrines these ever teach more and more Promises these ever comfort more and more Ro. 15. 4. To the 33 CONSID. The Doctrine of this Consideration cleareth that of the precedent For as the servant leaves not the letter when he hath read it but keepes it by him and reads it againe and againe and the more the promise is delayed the more he reads it and ●…ortifies himselfe with it so are wee to doe with the Scriptures and this is the use of the promises of the Scriptures But the use of the Doctrinall part i●… more in regard it presents us not with the same thing only when it is read as the promises doe but enlightens us with new Considerations the more we read i●… Much more might be said but this sufficeth he himselfe allowes it for a holy conversation and refreshment To the 36 CONSID. On these words Neither fearing chastisement for transgressiion nor hoping for reward for observation c. All the discourse from this line till the end of this Chapter may seeme strange but it is sutable to what the Author holds elsewhere for he maintaines that it is Faiith and Infidelity that shall judge us now since the Gospell and that no other sin or vertue hath any thing to doe with us if we believe no sinne shall hurt us if we believe not no vertue shall helpe us Therefore he saith here we shall not be punished which word I like here better then chastizement because even the godly are chastized but not punished for evill doing nor rewarded for weldoing or living for all the point lies in believing or not believing And with this exposition the Chapter is cleare enough but the truth of the Doctrine would be examined however it may passe for his opinion in the Church of God there is one fundamentall but else variety To the XXXVII CONSID. On these words That God is so delicate and sensitive c. The Apostle saith that the wages of Sinne is death and therefore there is no sinne so small that merits not death and that doth not provoke God who is a jealous God To the 46 CONSID. On these words Exercise not thy selfe in anything pretending Iustification He meaneth I suppose that a man presume not to merit that is to oblige God or justify himselfe before God by any acts or exercises of Religion but that he ought to pray God affection●…tely and fervently to send him the light of his spirit which may be unto him as the sunne to a Travellour in his journey hee in the meane while applying himselfe to the duties of true Piety and syncere Religion such as are Prayer Fasting Alme●…-deedes c. after the example of devout Cornelius To the 49 CONSID. On these words Remaining quiet when they perceive no motion c. In indifferent things there is roome for motions and expecting of them but in things good as to relieve my Neighbour God hath already revealed his Will about it Therefore wee ought to proceed except there be a restraining motion as S. Paul had when hee would have preached in Asia and I conceive the restraining motions are much more frequent to the godly then inviting motions because the Scripture invites enough for it invites us to all good according to that singular place Phil. 4. 8. A man is to embrace all good but because he cannot doe all God often chuseth which he shall doe and that by restraining him from what he would not have him doe To the same CONSID. Vpon these words A man's free-will doth consist c. He meanes a mans fre-will is only in outward not in spirituall things To the same CONSID. On these words Neithor Pharaoh nor Iudas c. could cease to be such This doctrine however true in substance yet needeth discre●…t and wary explaining To the LVIII CONSID. Vpon the seventh difference By occasions I suppose hee meaneth the ordinary or necessary duties and occasions of our calling and condition of life and not those which are in themselves occasions of sinne such as are all vain conversations For as for these pious persons ought alwaies to avoid them but in those other occasions Gods Spirit will mortify and try them as gold in the fire To the LIX CONSID. Upon these words And with doubtfulnesse I see he prayed in the Garden To say our Saviour prayed with doubtfulnesse is more then I can or dare say But with condition or conditionally he prayed as man though as God he knew the event Feare is given to Christ but not doubt and upon good ground To the LXII CONSID. This Chapter is considerable the intent of it that the world pierceth not godly mens actions no more then Gods is in some sort true because they are spiritually discerned 1. Cor. 2. 14. So likewise are the godly in some sort exempt from Lawes for Lex iusto non est pofita But when he enlargeth them hegoes too farre For first concerning Abraham and Sara I ever tooke that for a weaknesse in the great Pat●…k And that the best of Gods Se●…vants should have weaknesses is no way repugnant to the way of Gods Spirit in them or to the Scriptures or to themselves being still men though godly men Nay they are purposely accorded in holy Writ Wherefore as David's Adultery cannot be excused so need not Abraham's Equivocation nor Paul's neither when he professed himselfe a Pharisee which strictly he was not though in the point of Resurrection he agreed with them and they with him The reviling also of A●…anias seemes by his owne recalling an oversight yet I remember the Fathers forbid us to judge of the doubtfull actions of Saints in the Scriptures which is a modest admonition But it is one thing not to judge another to defend them Secondly when he useth the Word Iurisdiction allowing no Iurisdiction over the godly this cannot stand and it is ill Doctrine in a common-wealth The godly are punishable as others when they doe amisse and they are to be judged according to the outward fact unlesse it be

whether piety be a fruit of justification 98 How that is to be understood that the holy Scripture saith attributing condemnation sometimes to infidelity and sometimes to evill works and salvation sometimes to faith sometimes to good works 99 Whence it proceeds that men believe not that all our sinnes were chastized in Christ or they believe it with difficulty 100 That the fruits which in christian persons in the beginning of their incorporation in Christ seem of the spirit are of the flesh 101 Whence it proceeds that the impious cannot believe that the superstitious believe with ease and that the pious believe with difficulty 102 That christian faith hath necessity to be confirmed with experience of what kind the experience is and how it i●… obtained 103 Against the imagination with which our christian faith is troubled 104 That Baptisme through the faith of the Gospell is efficacious even in children who dye before they come to the age to be able to approve their being baptized 105 Three Principles whence the ignorances arise with which men erre against God 106 That that which the Scripture calls the knowledge of good and evill the wise men of the world have called and doe call naturall light prudence and humane reason 107 In what manner from a man 's not knowing himselfe nor God there is caused in him an impossibility in accepting the grace of the Gospell 108 In what manner the evill of Adams disobedience appertaines to us all And the good of Christs obedience reacheth unto us all 109 The conceit which as a christian I have at present of Christ and of them who are the members of Christ. 110 That the spirituall guifts are not understood untill they be possessed BEing desired by Mr Vicechancelor Dr Baylie to peruse this Book entituled The Hundred and ten Considerations of IOHN VALDESSO and to give a censure of it I cannot but much approve and commend the greatest part of it as very worthy of the Presse and a Christians reading There be some passages obscure dubious and offensive wherein notwithstanding the Publisher has given me satisfaction and I doubt not but his Annotations in the Preface together with M. Herberts Apologie for the offensive places will doe the like to every unpreiudicate and unpartiall Christian Reader THOM. IACKSON CCC Pres. A Copy of a letter written by M c George Herbert to his friend the Translator of this Book MY deare and deserving Brother your Valdess●… I now returne with many thanks and some notes in which perhaps you will discover some care which I forbare not in the midst of my griefes First for your sake because I would doe nothing negligently that you commit unto mee Secondly for the Authors sake whom I conceive to have been a true serv●…nt of God and to such and all that is theirs I owe diligence Thirdly for the Churches sake to whom by Printing it I would have you consecrate it You owe the Church a debt and God hath put this into your hands as he sent the fish with mony to S. Peter to discharge it happily also with this as his thoughts are fruitfull intending the honour of his servant the Author who being obscured in his own country he would have to flourish in this land of light and region of the Gospell among his chosen It is true there are some things which I like not in him as my fragments will expresse when you read them neverthelesse I wish you by all meanes to publish it for these three eminent things observable therein First that God in the midst of Popery should open the eyes of one to understand and expresse so clearely and excellently the intent of the Gospell in the acceptation of Christs righteousnesse as he sheweth through all his Considertions a thing strangely buried and darkned by the Adversaries and their great stumbling-block Secondly the great honour and reverence which he every where beares towards our deare Master and Lord concluding every Consideration almost with his holy Name and setting his merit forth so piously for which I doe so love him that were there nothing else I would Print it that with it the honour of my Lord might be published Thirdly the many pious r●…les of ordering our life about mortification and observation of Gods Kingdome within us and the working thereof of which he was a very diligent observer These three things are very eminent in the Author and overweigh the defects as I conceive towards the publishing thereof c. Bemmorton Sept. 29. THE HVNDRED AND TEN CONSIDERATIONS OF VALDESSO Translated out of the Italian Language into English CONSIDERATION I. How it is to be understood that man was created after the Image and Likenesse of God MANY times haue I deliberated to understand in what that Image and Likenes of God after which the holy Scripture saith Man was created doth properly consist and whilst I have endeavoured to understand by reading I haue not profitted at all For reading drew me now to one opinion by and by to another untill at last endeavouring to doe it by Consideration it seemed to me to understand or at least to haue begun to understand it The selfe same God that hath given me that which I have attained shall I am assured give me that which I yet want The Image and Likenesse of God as I understand consisteth in his proper essence in as much as he is impassible and immortall and as much as he is benigne mercifull just faithfull and true With these Qualities and with these perfections I understand that God created man in earthly Paradise where before he became disobedient to God he was impassible and immortall hee was good mercifull just faithfull and true This Image and likenesse of God as I understand the first man lost for his disobedience to God and so hee remained passible mortall he remained wicked cruel impious unfaithfull and a lyar After that I haue understood this by Consideration willing to confront it with the holy Scripture I finde it doth much and well agree with that which S. Paul saith Ephes. 4. and Colos. 3. and by so much the more am confirmed in my Consideration And passing on farther I understand that this Image of God was in the person of Christ as much as belongs to the soule before his death so that he was benigne mercifull just faithfull and true And after his resurrection as much as belongs both to soule and body in as much as over and aboue benignity mercifulnesse justice truth faithfulnesse he also doth possesse immortality and impassibility And farther then this I understand that they who being called and drawne by God unto the grace of the Gospell make the justice of Christ to become their own are incorporated in Christ doe in this present life recover in part that part of the Image of God which appertaines to the soul and in the life everlasting they recover that part also which appertaines to the body And by this meanes

or in the mind is either by our proper will or by some others will By our own proper will we suffer when wee depriue our selves of our commodities and of our satisfactions And we suffer by others wills when without our will we are deprived of our commodities and satisfactions Mans minde as I have often said is most arrogant and being such it seekes in every thing it s own proper glory and its own proper honour And therefore according as the humane minde stands alive in us more or lesse so wee finde more or lesse satisfaction in that which we suffer ●…f the minde stand much alive we find much satisfaction in that which we suffer by our owne proper will and litle in that which we suffer by others will And if the mind stand much dead we find litle satisfaction in that which we suffer by our owne wills and much in that which wee suffer by others will And this much or litle satisfaction may giue us testimony of our mortification The person which hath his minde much alive alwaies feels and resents himselfe in those things which he suffers through others will as well because hee doth not think that suffering that with patience he pleaseth God it seeming to him that it is because hee cannot choose as also because mans minde being most arrogant cannot suffer that violence should be offered unto it The self same person who hath his minde much aliue doth alwaies rejoyce and content himselfe in those things which hee suffers by his own will both because in suffering he thinks to please God as also because where hee knows his own will he alwaies findes satisfaction On the contrary the person who hath his minde much mortified alwaies esteems litle and hath suspition of that which hee suffers by his own will as well because the principall thing whereunto he hath intent is to mortifie his own will alwaies being suspicious of it as also because being in the midst of his own proper glory hee cannot well content himselfe with that suffering which is voluntary knowing that it alwaies redounds to the glory and honour of him who suffers And the selfesame person who hath his minde much mortified doth alwaies much esteem and content himselfe of that which hee suffers by the will of God as well because he knows that what h●… suffers redounds to the glory and honour of God unto which thing he principally attends Amongst those things which a man suffers by his owne will being able not to suffer them if he would I put Abstinencies and Disciplines Watchings Hayre-cloaths with all that which is thereunto annexed And amongst those things which a man suffers by anothers will I put violences Dishonours Persecutions Martyrdomes Infirmities Deaths with all that which is thereunto annexed The persons who haue by proper experience known what thing a live mind is and what thing a dead mind is or at least which is begun to be mortified examining themselves by that which they shall have suffered and shall suffer in both these manners thatis by their proper wills and by anothers will shall know that all that which hath been written is true their knowledge answering to experience and knowing it they will attend to mortify their mindes from good to better untill they have reduced them to those termes that in what they shall suffer by their own proper will they pretend to help and serve them who are the members of Christ and to mortification which faith and the holy spirit worke in them as I have otherwhere said and that in that which they suffer by others will knowing in all that the will of God and not that of men and of other creatures which cause them to suffer they rejoyce themselves and content themselves pretending to satisfy unto the duty of piety and to observe christian decorum And I understand that a man who suffers by others will doth then attend unto the duty of christian piety when comming into poverty by any occasion whatsoever he contents himselfe therewith The selfesame I say of dishonour of corporall infirmities and of death with all other things which are of that quality And then I understand that the selfe-same man who suffers by others will observes christian decorum when suffering for Christ he is contented to suffer Glorying as S. Paul saith in afflictions And for Christ I understand they suffer who either for preaching the Gospell or for teaching christian living having the gift of an Apostle or of a Doctor are persecuted evill intreated dishonoured and martyrized and they who for the christian life in which a man attends to recover the image and likenesse of God by the imitation of Christ are esteemed base murmured at and slaundered and they who to accommodate and satisfy them who are the members of Christ and stand incorporate in Christ deprive themfelves of their commodities and of their satisfactions And this voluntary suffering I hold to be the most proper to a Christian. They who suffering by others will imitate Job satisfy unto the duty of Piety conforming themselves unto the will of God And they who suffering by others will and also by their own will shall imitate S. Paul shall observe the christian decorum God having shewed in Iob a most efficacious example of patience in suffering by anothers will in naturall things and in S. Paul a most divine example of animosity in suffering by others will in Christian matters And in this discourse I intend eight things The first that according as my minde doth more or lesse content it selfe of that which it suffers by its own proper will or by others will I know that the mortification thereof is greater or lesser The second that in that which I suffer by mine own will if I doe not suffer it for Christ I seek mine own honour and mine own glory and mine own interest and mine own profit The third that contenting my selfe with that which I suffer by others will I doe satisfy unto piety observe christian decorum and therefore seek the honour and glory of God The fourth that I ought to hold for certain that all suffering of what sort soever it be which without my will offers it selfe to me in this present life is by the will of God The fift that as then I shall in my sufferings satisfy christian piety when I shall imitate Job The sixt that as then I shall in my sufferings observe christian decorum when I shall imitate S. Paul in as much as he imitated Christ. The seventh that they suffer for Christ who preach him who imitate him and they who serve him in his members The eight that that voluntary suffering is most proper to a christian that redounds to the profit of them who are incorporateed in Iesus Christ our Lord. CONSID. XCIV Three sorts of Conscience one by the Law naturall and the other by the written Lawes and the other by the Gospell ALL men of the world as I understand

superstitious works If this which thou saist be true what need were there to make mention of works Were it not better that the Scripture stood solid in saying that whosoever shall believe shall be saved and whosoever shall not believe shall be condemned To them I will answer three things The first that from their not understanding the Scriptures it proceeds that they finde inconstancy in them and they would not finde it if they understood them they should understand them if they would not understand them with prudence and humane reason which is incapable of the things which are of the spirit of God such as are the holy Scriptures The second That God having as it hath been said to iustifie his sentence before men who see not but the outward it is necessary that hee should alleage the works which are outward those which give testimony of the Faith of him who believes and of the infidelity of him who believes not And the third That all men being most ready to work evill and most slow to work well it seems a necessary thing that the holy Scripture should use this manner of speech to refrain the pronesse to evill and to incite the slownesse to good to the end that as they who now feel the Regeneration and Christian renovation should depart from evill and apply themselves to the good onely for the duty of the selfesame regeneration and renovation to observe the Christian decorum not to grieve nay rather to reioyce the holy spirit So they also who begin to feel themselves regenerated and renued shoul doe the selfesame to make firm their vocation and to work their salvation And that should they also doe who doe not know the regeneration nor renovation for feare of being condemned And so even these should be lesse evill And they being lesse evill should be more good for their proper interest untill such time as having begun to feele the affections of the Christian regeneration and renovation they also may be good not doing evill and doing good not now for feare and for interest but onely for the duty of Christian persons incorporated in Iesus Christ our Lord to whom be glory forever CONSID. XCIX Whence it proceeds that men b●…eve not that all our sinnes were chastised in Christ or they believe is with difficultie COnsidering the extreme difficulty wherewith men bring themselves tobelieve the Gospell the good news of the Remission of sinnes iustification and reconciliation with God for the iustice of God executed on Christ For as much as they also who believe by revelation and divine inspiration finde more difficulty in believing this Remission of sinnes Iustification Reconciliation then all other things besides which the Christian Church believes I haue many times set my selfe to think whence this difficulty may proceed And lastly I am come to this resolution that to believe this Remission of sinnes Iustification and Reconciliation a man findes in himselfe the contradiction of his evill conscience and from hence it comes that with extreme difficulty they who belieue by divine Revelation and divine Inspiration bring thēselves to hold themselves for just They who believe by opinion and relation being never able to bring themselves to this They who believe being inspired untill they finde peace in their consciences doe not entirely belieue the Gospell And finding peace in their consciences the inward contradiction ceasing the difficulty of believing the Gospell is taken away They who believe being taught as they never finde peace in their consciences they never believe the Gospell For the inward contradiction never ceaseth that not ceasing neither doth the difficulty in belieuing cease nay whilst the contradiction lasteth the difficulty may be called impossibility Men doe easily believe by relation of holy Scriptures that God is most omnipotent most just They believe that Christ is most innocent and pure from all sin They believe that Christ suffered by the will of God for in none of these things they finde inward contradiction which sufficeth to cause that they should not believe that which holy Scriptures affirme And not to exclude the benefit of Christ they believe also that Christ satisfied for originall sin for neither in this doe they finde contradiction in as much as their consciences not accusing them of originall sin they not knowing their own proper fault therein they easily bring themselves to believe that without their proper merit that is pardoned unto them wherein they know not their own 〈◊〉 And when it comes to the point to believe that Christ satisfied God for the sinnes that every one of them commits albeit they haue the Scriptures which most largely giue testimony thereof nay all they in conformity preach this suddenly they draw back because they finde the inward contradiction in their own consciences and so they resolve to restrain the benefit of Christ only to originall sin understanding it after their own manner or to enlarge it also to their proper sinnes but with the addition of proper satisfaction As if Christ had said I haue satisfied for the sins of you all but with condition that every one should satisfie for his own And they consider not the injury which herein they doe to Christ they consider it not because they feel it not and they feel it no●… because they know not Christ. They who by Gods gift believe that God is most iust that Christ is most innocent that it was the work of God that Christ should suffer and that he suffered for originall sin in the end reduce themselves to believe that through Christs sufferings they get remission of sinnes and are iust and are now in the grace of God reconciled with God considering in this manner if God be most just if Christ be most innocent if that which Christ suffered he suffered by the will of God and the will of God was that hee should satisfie for originall sin it is also true that men who haue obtained the whole pardon of their sins are iust and are reconciled with God since from originall sin it comes to all to be sinners uniust and enimies of God and it comes for us to doe things whereby we grow in iniustice in enmity With this Consideration they pacifie their consciences and facilitate their believing and hold for certain that they who doe not believe this either doe not believe that God is most iust or doe not hold that Christ is most innocent or doe not believe that it was Gods will that Christ should suffer for if they did believe it they would believe that which followes that is that he suffered not for himselfe but for them and so would holde themselves for Iust. Here I understand all this First the blindnesse of humane wisdome which is not capable of the truth which the Gospell preacheth Secondly the ignorance of men who not understanding whence this incapacity comes doe not attend to remedy but to cover it Thirdly that Christ satisfying for originall sin he