Christs sake whose bloud cleanseth vs from all sinne 2. Why because God is faithfull and iust so forgiue vs our sinnes 3. What a plenarie not a partiall absolution a pardon for all vnrighteousnesse 4. When in this present life while wee walke in the light Our selues must acknowledge for our selues and not another we must indeed confesse one to another but not one for another wee must also confesse sinnes and not vertues as the proud Pharisie Luk. 18. I fast twice in their 〈◊〉 I pay tithes of all that eâ—â—r I possesse and our owne sinnes not our neighbours offences as the same Pharisie who did accuse the Publican and in comparison of his faults excuse himselfe This confession is to be made to God as being the searcher of our hearts vnderstanding all our secret sinne so well yea better then our selues O Lord who can tell how ofâ— he offendeth O cleanse me from my secret faules and to God as being very willing and mostable to purge vs from all vnrighteousnesse It is true that we must acknowledge our faults one to another as hauing trespassed one another and in some cases it is expedient also that wee resort to deuour learned discreet pastors for the releefe of our distressed conscience yet by Bellamines leaue this our text is not a pregnant Scripture for popish auricular confession vsed in the Church of Rome For the Ministers of the word may both openly pronounce absolution vnto true penitents and in secret also when occasion is offered iustly Though annuall and auricular confession of euery singular and single sin were thrust out of the Church as it was for twelue hundred yeeres after Christ See Gospell 3. Sund. after Epiphanie Wee must acknowledge that is say with our mouth and acknowledge in our heart that wee haue sinned in Adam and doe sinne for the present and may sinne hereafter as long as we liue For faith Augustine Iderat peccatum insanabilius quo me peccatorem esse non arbitrabar it is our dutie to feele sinne to feare sinne to flie sinne so farre as wee can in one word soundly and seriously to repent vs of all vnrighteousnesse Non fit satis quod doleamus sed ex side doleamus non semper doluisse doleamus de dolore gaudeamus Wee must hartily griue for our offences and grieue for that we grieue no more and ioy for that we grieue so much After such a confession a penitent ought to seeke for an absolution of God as being faithfull and iust to forgiue vs our sinnes Happily some will obiect God if wee consider him as iust is more ready to punish then to pardon for the wages of sinne is death and the Church hath taught vs euery day to pray with the Psalmist enter not into iudgement with thy seruants O Lord for no flesh is righteous in thy sight For answere to this obiection I find the word iust expounded diuersly Somesay God is iust as being able to iustifie sinners Other thinke that God is called iust in forgiuing our sinne because Christ hath paid a iust and sufficient price for the sinnes of the whole world Other construe iust here to bee nothing else but a comely thing or a propertie besitting the goodnesse of God according to that of Anselme Iustum est oÌ„ Deus vt parcas malis And so some read God is faithfull and facile ready to forgiue But I follow their Glosse who thinke that faithfull and iust in this place signifie the same God is faithfull in his promise iust in his word to forgiue Now God saith in his word though their sins were as crimson they shall be made white as snow though they be red like scarlet they shall be as wooll I am not come to call the righteous but the sinners to repentance Wherefore come to me all yee that labour and are laden and I will ease you yea that which is more then his word if any thing can be greater his oath is As I liue saith the Lord God I desire not the death of the wicked but that the wicked turne from his way and liue Now God euer dealeth with his seruants according to his word and hauing bound his word with an oath it is due debt and then it is iustice to pay debts he is faithfull and therefore can no more deny his promise then himselfe who saith at what time soeuer a sinner doth repent him of his sinne from the bottome of his heart I will put all his wickednesse out of my remembrance Wherefore let vs boldly come to the throne of grace let vs agree with our aduersary quickly while wee are in the way while wee walke in the light while it is called to day for after this life there is no purgatorie for sinne in another And let vs aske not onely some parcell of a pardon but an absolute absolution and a plenarie discharge from all vnrighteousnesse Larga Dei piet as veniam non dimidiabit aut 〈◊〉 ant totum se lachrymante dabit The Gospell IOHN 21.19 Iesus said vnto Peter Follow thou me c. THis Scripture containeth a Correction of Peters curiositie What is that to thee Follow thou mee The disciples error touching the death of Iohn yet Iesus said not vnto him he shall not die c. Commendation of Iohn in respect of his Grace with Christ the Disciple whom Iesus loued which also learned on his breast at supper c. Place in the Church as being an Apostle that testified of these things an Euangelist who wrote these things Conclusion of the Gospell intimating that so much is written as is necessarie to saluation and other things omitted and those many for that if they should bee written euery one the world could not containe the bookes that should bee written Our blessed Sauiour in the words immediately going afore shewed Peter in what vocation hee should liue Feed my sheepe as also by what death he should die When thou shalt be old thou shalt stretch forth thine hands and another shall gend thee and leade theâ— whither thou wouldest not And when hee had spoken thus alluding to both especially to the latter he said vnto Peter follow me that is be thou such a Pastor in feeding my sheepe and such a Pastor in suffering for my sheepe as I haue giuen example Christ said vnto Peter in the 13. chapter of this Gospell at the 36. verse Whither I goe thou caust not follow me now but thou shalt follow me afterwards Vnto whom Peter answered Lord why can I not follow thee now I will lay downe my life for thy sake Iesus replied wilt thou lay downe thy life for mysake Verily vâ—rily I say vnto thee the Cocke shall out crowâ—â— thou haue deared me thrice Now Iesus remembring this conflict and conference with his Disciple said vnto him in the words a little before our tex
as God saying my Lord and my God acknowledging the diuinitie which he did not see by the wounds he did see So that Christ here commends the faith of Thomas in saying thou hast beleeued and reprehends only his slacknesse of faith in adding because thou hast seene me First handling the wounds of Christ afore hee would credit the words of his Apostleâ— Quid enim est fides nisi credere quod non vides eo plus habit merui quo nanus argumenti Thomas in beleeuing after he saw Christ is a type of the Iewes and the rest of the Disciples in beleeuing afore they saw Christ a figure of the Gentiles Augustin tract 121. in Ioan circa sin Blessed are they that haue not seene and yet haue beleeued He denieth not Thomas to be blessed in this sentence but only preferreth other Apostles and all other Christians afore him in that they haue not seene and yâ—t haue beleeued For if thou knowledge with thy mouth that Iesus is the Lord and beleeue in thine heart that God hath raised him vp from the dead O well is thee and happie shall thou be So blessed as Iohn whose head lay neere his Masters heart so blessed as Ioseph of Arimathea who buried his bodie so blessed as old Simeon who lulled his Sauiour in his armes yea so blessed as the Virgin her selfe that bare him in her wombe for thee was more blessed in being the daughter then in being the mother of Christ. Here the Gospel and Epistle meet all they that haue not seene and yet haue beleeued are fellow citizens with the Saints and of Gods house built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the head corner stone in whom they grow to be an holy temple of God hauing the promises of the life present and of that which is to come See Gospell Sunday 13. after Trinitie By this it doth appeare that the resurrection of Christ is the chiefe obiect of a blessed faith as also the maine subiect of all this out present Gospell And it is exceeding profitable for confutation and instruction As first it doth ouerthrow the wicked error of Corinthus who taught Christ should not rise againe till the generall resurrection of whom Epiphanius worthily Stolâ—dus est stolidorum magister Secondly Apelles heresie who said Christ rose againe but not in his owne flesh or as Augustine reports his opinion without any flesh Thirdly that of Cerdon and the Passionists affirming that Christ ascended into heauen in soule only Fourthly that assertion of Eutychian heretikes holding that Christs humane nature was deiâ—ied after his resurrection and made not glorious only but meerely diuine also Againe the doctrine of Christs rising againe from the dead serues for instruction in matters of holy faith and good manners In articles of beâ—iefe concerning Christ and our seâ—ues First touching Christ whereas he did abide among the dead at least thirtie three or thirtie foure houres as he continued among the liuing thirtie three or thirtie foure yeeres I say whereas Christ being starke dead raised himselfe to life by his owne power it is a manifest demonstration of his Godhead as Paul disputes Rom. 1.4 and God said in the second Psalme Thou art my sonne this day haue I begotten thee The which text ought to be construed not so much of Christs eternall generation afore all worlds as of the manifestation therof in time This day that is at the time of thine incarnation but at the day of thy resurrection especially haue I begotten thee that is I haue made knowne vnto the world that thou art my sonne as Paul expounds it Acts 13.33 for none euer raised another from the dead but by God none euer raised himselfe from the dead but God Secondly this doctrine proues euidently that Christ was a perfect Priest and that his passion was an omnisufficient sacrifice for the sinnes of the whole world For if hee had not fully satisfied for them all if there had remained one little sinne only for which he had made no satisfaction he could not haue risen againe for death and the graue which came into the world by sinne and are daily strengthened by sinne would haue held him in bondage To this purpose Paul saith If Christ be not risen againe your faith is vaine and you are yet in your sinnes That is Christ had not answered fully for your sins or at least you could not possibly know that hee had made satisfaction for any of them if he had not risen againe As for points of faith appertaining to thy selfe more neerely the resurrection of Christ is a demonstration of our resurrection according to that of Paul If it be preached that Christ is risen againe from the dead how say some among you that there is no resurrection of the dead 1. Cor. 15.12 Behold saith the Lord I kill and giue life I wound and I make whole that is as Tertullian aptly killing by death and giuing life by resurrection If a man be cast into the sea though all his bodie sinke vnder the water yet there is hope of recoueâ—ie so long as his head is aboue the waues in like manner if wee beleeue that Christ our head is the first fruits of those that sleepe let vs not doubt but vnfainedly beleeue that we which are his members in our due time shall be raised out of the dust also Moreouer the resurrection of Christ is a proofe of our iustification before God he was deliuered for our offences and raised againe for our iustification As in his death he stood in our place wounded for our transgressing and broken for our iniquities and bearing our sinnes in his body on the tree so likewise in his resurrection he is not to be considered as a priuate but as a publike person representing the whole Church making his righteousnesse a cloke to couer all our vnrighteousnesse If death could not keepe Christ fettered in his prison it is euident that his power was ouercome Now then if death be conquered it followeth necessarily that sinne the wages of death is also destroied If death and sinne be vanquished then the tyrannous kingdome of Satan is subdued who had the power of death and was author of sinne and ruler of hell So that euery true Christian may reioice with Paul O death where is thy sting O graue where is thy victorie the sting of death is sin and the strength of sin is the law but thankes be to God which hath giuen vs victorie through our Lord Iesus Christ. And lastly concerning matters of honest and holy conuersation this doctrine teacheth vs to seeke those things which are aboue where Christ sitteth as the right hand of God and to rise from dead workes vnto newnesse of life See Epistle on Easter day and Epistle Sunday 6. after Trinitie Touching our Euangelists
not a locall but a personall distinction I and my Father saith Christ are one Ioh. 10.30 vâ—um of one substance not vâ—â—â— one person and therefore he saith not in the singular I and my father aâ— one but in the plural are onâ— The Sonne is alius then the Father not uliud and her person albeit not another essence non alius in natura sed alter in persona for it is written here the word was so with God as that it was God first said to be with God and then to be God signifying that the word was the same God with whom it was in the beginning Semper cum patre semper in patre semper apud patrem semper quoad pater Here then obserue concerning the word three points especially 1 When it was in the beginning 2 Where it was with God 3 What it was and the word was God The pith of all is that God the Son is a distinct person from God the Father and yet of the same substance with the Father equall in glory coeternall in Maiesty This one verse then ouerthroweth many blasphemous hereticks in the beginning confureth Ebimites and Cerinthians The clause was with God Sabellians and other denying a Trinitie in vnâ—â—ie that is a distinction of persoâ—s in the deity was God confoundeth Arians and all such as with 〈…〉 affirme that Christ was a meere man in the beginning with God all Ennemians and such as hold Christ to be but a temporall God by grace and not an eternall God by nature All thâ—ngs were made â—y it and without it was mâ—de no 〈…〉 made As the epistle doth expound the Gospell he â—â—d the 〈◊〉 of the earth and the hâ—auens are the works of his hands all things as well invisible as visible were created by him and for him he made whatâ—â—euer was made and it was exceeding good Genes 1.31 But Satan as hee is a deuill and sinne which came into the world by the suggestion of the deuill and and death also which is brought vpon man as a curse by sinne are not his workes And the reason is plaine because that which is euill is a nothing mali nutta natura est sed amissio boni quoth Augustine mali nomen accepit And Gregorie Nyssen Mali essentia in eo posita quod essentiam non habet euery good and perfect gift is from aboue comming downe from the father of lights and with him is no variablenesse neither shadow of ruâ—ning It a confert bâ—na quod non infert mala See S. Augustine tract 1. in Ioan Bibliothec. Sixt. Senen lib. 6. annot 174. Mclanâ— postil Eras. câ—nnot in loc The clause more proper to this Festiuall and most profitable for vs to be further examined is that the word became flesh and dwelt among vs c. And this was not by conuersion of the God head into flesh but by taking the manhood into God Naturam suscipiendo nostram non mutando suam Homo quippe Deo accessit non Deus à se recessit For in the word made flesh all the fulnesse of the Godhead dwelleth as the Scripture speaks bodily Col. 2.9 that is personally For albeit he be God and man yet is he not two but one Christ one not by confusion of substance but by vnitie of person For as the reasonable soule and flesh is one man so God and man one Christ. See Epist. Sund next before Easter The first newes of Christs actuall natiuitie was broached and brought into the world as we read in the second lesson appointed for this morning praier by the tongues of Angels and that with an ecce behold I bring you tidings of great ioy that shall be to all the people that is that vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Reioice grandfather Adam for on this day according to the word of thy gratiou Creator the seed of thy wife Eua hath bruised the serpent-head reioice father Abraham for on this day in thy seed all the nations of the earth are blessed Ge. 22.18 Reioice King Dauid for on this day God hath fruit of thy body set a King vpon thy throne Reioice ye Prophets of the Lord for all your prophecies on this day were fulfilled Reioice yee that are sicke for on this day the Physitian of the world was borne Reioice yee Virgins for a Virgin on this day brought forth a sonne Reioice ye children for on this day the great God became a little babe Let all people reioice for that he who was in the beginning and as it is in the former lesson appointed for this morning praier an euerlasting father in the fulnesse of time was made of a women and wrapped in swadling clothes For that he who was the word became an infant not able to speake one syllable For thâ—t hee who was with God did vouchsafe to dwell among vs appearing in the shape of a man Philip. 2.7 For that hee who was God and therefore most mightie became flesh and so most weake for all flesh is grasse and the grace thereof as the flower of the field Esay 40.6 Saint Bernard preaching on this day said the shortnes of the time constrained him to shorten his Sermon and let none quoth hee wonder if my words be short seeing on this day God the Father hath abbreuiated his owne word for whereas his word was so long as that it filled heauen and earth it was on this day so short that it was laid in a manger I wish vnfainedly with the same deuout Bernard that as the word was made flesh so my stonie heart might be made flesh also that it might alway meditate on this heauenly Gospell Vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord For all our sound comfort stands in happinesse and all our happinesse is in fellowship with God and all our fellowship with God is by Christ. For God the Father if wee consider him in his iustice heares not sinners Iohn 9.31 He therefore remembring his mercie got as it were new eares and set them on our head Iesus Christ who being flesh of our flesh is such an high Priest as is touched with the feeling of our infirmities openly professing that hee came not to call the righteous but sinners to repentance Come to me all yee that are laden and I will ease you Mat. 11.28 Whatsoeuer yee shall aske the Father in my name he will giue it you Iohn 16.23 If thou wert invited to some great wedding thou wouldest I am sure be very carefull what apparell to put on but if thou wert to be maried thy selfe thou wouldest be very curious in thine attire behold saith Augustine all of vs are bidden on this day to a marriage for Christ came out of
custodie seeing I am now to leaue this life receiue my spirit Heere then against the Sadduces in Christs age and Atheists in our time we may note the soules immortalitie for God is not the God of the dead but of the liuing Again that al soules departed are in certaine receptacles vntill the generall iudgement they do not obambulate and wander vp and downe but remaine in places and states of happinesse or vnhappinesse either in the hands of God or in the Deuils prison and therefore all the daies of our life but especially at the houre of our death it behooueth vs to say and pray with S. Steuen O Lord Iesu receiue my spirit My. Charitie begins with it selfe malice with another in our idle busie time men are very sollicitous lest God lay this or that sinne to their enemies charge but wee may tell them as Christ did other in another cause Wâ—epe not for me but for your selues If your deuotion be so great and your praiers so good pray first for your selues for you peraduenture haue more need and then wish well and do well vnto your enemies as Steuen here first Lord Iesus receiue my spirit and then Lord Iesus forgiue their sinne Spirit Most men are all for the bodie nothing for their soule but S. Stephen is all as it should seeme for the soule and nothing for the bodie For what is a man profited if he should gaine the whole world and lose his owne soule saith our blessed Sauiour by which Apophthegme it doth appeare that euery soule in it selfe is of greater price then a whole world but thy soule vnto thy selfe ought to be of greater account then a million of worlds if as Empedoiles and Demâ—critus imagined there were so many saue this and saue all lose â—his and lose all and therefore let thy whole life be nothing else but a meditation of death and that thou maist die well as Steuen endeuour to liue well as Steuen Howsoeuer it goe with thy goods or good name be sure to looke well vnto thy soule that whether thou die for the Lord or in the Lord thou maist cheerfully deliuer it vp vnto the Lord as Steuen here Lord Iesu receiue my spirit Vnto faith in God he doth adioine loue to men without which all his praying and kneeling and crying yea dying had been but as a sounding braise and a tinckling Cimball Of loue there be two principall offices one to giue another to forgiue S. Steuen is an excellent patterne of both of the latter especially praying for his hatefull enemies euen at that houre when hee could scarce gaine time to thinke on his friends It is said 1. Peter 2.21 That Christ suffered for vs leauing vs an example Now Christ on the Crosse praied for his persecuâ—ors earnestly Father forgiue them for they know not what they doe Pendebat samen patebat a Augustine sweetly S. Steuen followed his masters example Lord lay not this sinne to their charge The which praier is clothed with two circumstances hee kneeled downe shewing his reuerence to God and cried with a loud voice manifesting his vnfained affection toward them Vnto the top of which exceeding great charitie there are three degrees 1. He praied for enemies 2. For mortall enemies who stoned him 3. In hot bloud at that time when they did wrong him most as being more sory for their riot then for his owne ruine For eternall death is the wages of such a sinne but euerlasting life the Crowne of such a suffering Hee kneeled downe God is the Lord of the body so well as of the soule and therefore challengeth as well reuerent gesture as inward deuotion in praying then either stand as a seruant before thy Master or kneele as a subiect to thy Prince Daniel prayed kneeling Peter prayed kneeling Paul prayed kneeling Christ himselfe kneeling and the Magdeburgenses acknowledge this gesture to be most ancient and most vsuall among the children of God in all ages and therefore not to kneele in the congregation argueth either ignorance or arrogancei For seeing all of vs are Gods adopted sons and not borne to the good we possesse it behoueth vs when we come before our Father especially to craue his blessing to be dutifull and humble in our cariage Concerning kneeling at the Lords Supper if the Church haue power and authority to change the time commanding vs to receiue the Communion in the morning whereas Christ administred it in the night to change the place for whereas Christ ordained his Supper in a priuate house wee communicate in a Temple to change the number and qualities of the persons deliuering the Sacrament vnto more then twelue and to women as well as men I see no reason but it hath authoritie likewise to change the gesture The time was altered because for this sacrifice the morning is the most fit time the place was altered because the Church is the most fit place The gesture was altered also being a matter not of the Sacraments essence but of outward order onely because kneeling is the most fit gesture for Protestants especially who deny the grosse reall presence and hold the Lord Supper an Eucharist or thanksgiuing vnto God for the redemption of the world by the death of his Sonne giuing of thankes is a part of prayer and in prayer no gesture so fit as kneeling Deuout Asella did vse geniculation in prayer so much as that her knee were made brawnie like the knees of a Camel See Step durant de ritibus Eccles. lib. 3. cap. 24. It is very remarkeable that Steuen here stood when he prayed for himselfe but kneeled when he prayed for his enemies hereby shewing the greatnesse of their impiety which easily could not be forgiuen as also the greatnesse of his piety Qui plus illorum dolebat peceasa quam sua vulnera For this end hee cryed also with a loud voice magnus clamor magnus amor Or as Caietan he cryed with a loud voice for others instruction and example that we might be followers of him as hee was a follower of Christ. Lay not this sin to their charge The Scribes in their glosses on the Law said expresly thou shalt loue thy neighbour and hate thine enemie Some Papists also thinke that the words of our Sauiour resist not euill and loue your enemies are not absolute precepts but onely counsels according to this doctrine the Castilians as I haue read since the battell of Alijabarto would not suffer any to preach vpon the friday in the first weeke of Lent because the Church on that day sings inimicos diligite loue your enemies And Iustinian being restored againe to his Empire shewed extreame crueltie toward his aduersaries and their allies for as often as he moued his hand to wipe the filth from his nose which was cut off hee commanded one of his enemies to bee put
considered especially 1. An iniurie done to God and that is for giuen 2. An inordinate act the which once being done cannot be vndone but is a blot or staine whereby the soule is defiled and that is laid here to be couered and elsewhere to be washed away 3. The guilt of eternall death and that is not imputed Whosoeuer then is in Christ hath all his sinne and euery thing in all his sinne for giuen couered not imputed for these three signifie the same because that which is couered is not seene and that which is not seene is not imputed and that which is not imputed is forgiuen All his sin is put out of Gods remembrance cast as it were behinde his backe so couered with Christs grace so buried in Christs graue that not so much as the print of one little fault appeares in the words of Augustine Sitexit peccat a Deus noluit aduertire si noluit aduertere noluit animaduertere sinoluit animaduertere noluit punire neliâ—t agnoscere malutt ignoscere so that the saying of the Prophet Blessed is the man whose vnrighteousnesse is forgiuen and whose sinne is couered containeth a definition of iustification It is Gods free pardon in remitting our iniquities for the Publican is said expresly to be instified in that God was mercifull to him a sinner Luke 18.13.14 This makes against Osianders deified righteousnesse as also the Popiâ—h inherent iustice for God is our righteousnesse and Christ our holinesse 1. Cor. 1.30 Being iustified freely by grace through faith in him who iustifieth the vngodly Imputat ' Dâ—us homini iustitiâ—m vt compatiâ—ns vt dissensans vt beneuâ—lens Dimissio etenim ad compassion â— obiectio ad dispersionâ—m non imputarâ— ad beneâ—â—lenttâ—m pertinet See Epistle 25 Sund. after Trinitie Whereas it is obiected that the blessed man is iustised by workes in part because in his spirit there is no guile as the text runnes in Dauid how soeuer omitted here by Paul Augustine answereth aptly that the blessed man hath in his heart no guile for that he doth not disseâ—nble his sinne but humbly confesse his faults I said I will acknowledge my sinnes vnto the Lord and so thou for gauest the wickednesse of my sinnes Euery Christian may â—â—y with our Apostle When I am weake then am I strong And God also saith vnto such as feele their infirmities as hee did vnto Paul My grace is sufficient for thee for my power is made perfect through weaknesse 2 Cor. 12.9 And therefore the true penitent bragges not or his vertueâ— as the Pharisie but of his infirmities as Paul acknowledging ingeniously that his happinesse consists in the remission of his sinnes Heâ— omnibus solâ— perfectio si se mueriur imperfectos And whereas some further obiect how Dauid saith elsewhere Blessed is the man that hath not walked in the counsell of the ungodly c. And blessed is he that considereth the poore c. And blessed are they that are vndefiled c. Our Diuines answer that those place and the like presuppose faith a waies according to that Apostolicall axioâ—e Whatsoeuer is not of faith is sinne Faith is the neâ—t of 〈◊〉 albeit our birds be neuer so faire yet they will bee lost except they bee brought forth in true bâ—lâ—efe The sparrow hath 〈…〉 an house and tâ—e swallow a rest where â—he may lay her young euen thine Altar O Lord c. Psalm 84.3 Such as are faithfull hauing their 〈…〉 for giuen and their sinne couered are blessed men and all their worker as being laid vpon Christs Altar are most acceptable to God But faith Augustine Heretickes and â—â—â—â—dels in doing glorious acts and honourable deeds haue not where to lay their young and therefore they must of necessitie come to nought as the Fathers of our Common Law speake Meritur actâ— cum personâ— their a lions are damnable with their persons See Gospell on all Saints day Came this blessednesse then vpon the Circumcision It is fit in vrging Abrahams example to reconcile S. Iames affirming in his Epistle cap. 2. vers 21. that Abraham was instified through workes and S. Paul auowing heere that faith was reckoned to Abraham for righteousnesse Our Diuines answer that S. Paul speakes of the causes of his iustifying before God but S. Iames of the signes of his iustifying before men S. Paul of Abrahams iustification expriorâ— S. Iames of Abrahams iustification ex posteriori S. Paul of the iustifying of Abrahams person Saint Iames of the iustifying of a particular act in offering Isaac be sonne Now Paul proues Abraham to be iustified by faith ex ordine canâ—arum in the 9.10.11.12 verses And then ex causa promissionis in the 13.14 The cause preceeds or at the least is alway conioined with his effect but Abraham was iustified when he was yet vncircumcised Ergo Circumcision was not the meritorious cause of his iustification Abraham as Melanâ—thon obserues out of the Scriptures euidence was called out of Haran and iustified when he was seuentie fiue yeeres old Gen 12.4 But circumcised in the ninetie ninth yeere of his age Genesis 17.24 Abraham then was iustified 24. yeere before Circumcision was instituted and as our Apostle theweth elsewhere foure hundred and thirtie yeeres afore the Law was giuen Ergo father Abraham had the pardon of his sinne not by Circumcision or any other worke of the Law but only by faith apprehending and applying Gods holy promise concerning the blessed seed See Epistle 13. Sunday after Trinitie Wherefore then serued Circumcision It was vnto him a signe and a seale of the righteousnesse of faith verse 11. Signum Memoratiuum a signe of commemoration of the Couenant betweene God and Abraham and of the promise which he receiued to wit 1. Of the multiplying of his seed 2. Of inheriting the land of Canaan 3. of the Messias which should be borne of his seed And for this cause the signe was placed in the generatiue part Representatinum a signe representing Abrahams excellent faith as it is afterward called a seale of the righteousnesse of faith Distinctinum a signe whereby the Iewes were distinguished from all other people Demonstratinum a signe shewing the naturall disease of man euen originall â—inne and the cure thereof by Christ. Prafiguratinum a signe prefiguring Baptisme and the spirituall circumciâ—ion of the heart A Seale For that it is a witnesse of faith receiued As being an expresse signe of the thing signified Abraham beleeued his seed should be multiplied ideo congrueuter accep it signum in membro generationis As sealing vp secretly this mysterie that the Sauiour of the world should be borne of the seed of Abraham Because it was a confirmation of Gods promise to father Abraham as the Letters Patent of Kings are sealed for better assurance Vt obsignaret iustitiam fidei to seale
many as the Lord our God shall call And Act. 3.26 Vnto you hath God raised vp his sonne Iesus and him hee hath sent to blesse you in turning euery one of you from your iniquities And here Ye men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is the word of this saluation sent And vers 38. Be it knowne vnto you that thorough the man Iesus is preached vnto you the forgiuenesse of sins Now that our Apostle might the better insinuate himselfe into the minds of his hearers and thereby more powerfully perswade the truth of his doctrine hee cals them brethren children of the generation of Abraham and such as feare God The first title was among the Iewes held gratious the second and third glorious esteeming it euer the greatest honour to be the seruants of God and sonnes of Abraham And whereas Christ crucified is vnto the Iewes a stumbling blocke for what Iew will out of his owne iudgement admit him for the Sauiour of Gods people who was condemned by the chiefe Priests and rulers and inhabitors of Gods owne City Hierusalem of which it is said the law shall goe forth of Sion and the word of the Lord from Hierusalem our Apostle remoues the scandall of Christs crosse retorting and answering this obiection in his ensuing discourse First hee retorteth it and maketh it aduantage in his present businesse As if hee should say ye men of Antioch children of the generation of Abraham especially such as feare God among you I say ye should the rather embrace the word of saluation sent vnto you because the men of Hierusalem and their rulers killed the Lord of life condemning him in whom they found no cause of death Hierusalem vnderstood not the things appertaining to her peace but murthered the Prophets and stoned such as were sent to her Take heed therefore ye men of Antioch that ye commit not the like sinne and ingratitude lest that fall on you which is spoken of in the Prophets behold ye despisers and wonder and perish Secondly S. Paul heere giueth answere to this obiection It is true that the men of Hierusalem and their rulers haue crucified the Lord of glory but it was out of their ignorance because they knew him not nor yet the voices of the Prophets which are read euery Sabbath day They killed him indeed but heerein they fulfilled all the Scriptures that were written of him especially that Scripture the same stone which the builders refused is become the head stone of the corner And lastly though it be granted vnto you that the Sauiour Iesus through whom is preached vnto you forgiuenesse of sins had a death full of ignominy for that hee was hanged on a tree yet his rising againe from the dead the third day was exceeding glorious in that hee lead captiuity captiue triumphing ouer death hell and the graue Now that Christ is risen againe from death he proues by the witnesse Of Apostles himselfe we declare c. For Christ after his resurrection was seene of Paul 1. Cor. 15.8 Other who went with him from Galilee to Hierusalem of whom hee was seene many daies as being witnesses chosen of God for the same purpose Act. 10.41 Prophets Esay chap. 55.3 Dauid Psal. 2.7 16.11 The first testimonie cited by Paul is in the second Psalme thou art my sonne c. the which I finde expounded of Dauid and of Christ. If we take this spoken of Dauid he may be called the sonne of God as A King for Princes haue their power from God and so stiled the children of the most high Psalm 82.6 Man for we are the generation of God it is he who made vs and not our selues Psal. 100.2 and is not hee thy father that made thee Deut. 32.6 Regenerate man for euery one that is new borne is borne of God adopted his sonne and made his heire Rom. 8.15.17 Thus it may be said by God vnto Dauid in type this day haue I begotten thee but onely to Christ in truth And therefore Rabbi Solomon and other Doctors among the Iewes vnderstand this of the Messias and assuredly Paul in his Epistle to the Hebrewes chap. 1. vers 5 did the rather cite this text to proue that Christ is God for that hee knew their Rabbines vsually constâ—ued it of Israels Sauiour The maine proposition of the second Psal. is thâ— the Messias is the King of Kings and Lord of Lords euen Gods onely begotten sonne very God of very God The which is concluded in this argument Hee that is to bee worshipped and kissed of all Princes on earth is doubtlesse the King of Kings but the Messias ought to be worshipped of all other Kings and Rulers and Iudges of the earth ergo the Messias seated vpon Gods holy hill of Sion is the King of Kings euen the Lord who dwelleth in heauen If the Princes of the world stand vp and take counsell together against the Lord and against his anointed it is but in vaine For if his wrath be kindled yea but a little they shall instantly perish hee shall bruise them with a rod of iron and breake them in peeces like a potters vessell On the contrary blessed are they who kisse the sonne and put their trust in him happie men and wise Kings are they who serue the Lord in feare and reioyce before him in reuerence God onely killeth and maketh aliue bringeth downe to the graue and raiseth vp Ergo the Messias hauing his absolute power of life and death is vndoubtedly Gods onely begotten sonne whom he hath made heire of all things and iudge of all men And therefore Diuines interpret the cited words as properly spoken of Christ and that in respect of his generation temporall eternall Resurrection Some construe this of his temporary birth in saying thou art my sonne God sheweth his diuine generation and in saying this day haue I begotten thee his humaine natiuity For hodie signifieth in holy Scripture the present life Heb. 3.7 Psalm 95.8 to day if ye will heare his voice So that I haue begotten thee this day as if he should haue said I haue brought my first begotten sonne into the world I haue caused thee to become flesh and in the fulnesse of time to be borne of a woman Other vnderstand this of Christs eternall generation As if God should haue said other are my sonnes improperly but thou art my sonne properly filius meus naturalis singularis substantialis A sonne not by creation as the whole world nor through adoption as the whole Church but a sonne by nature my begotten and onely begotten sonne Iohn 3.16 The very brightnesse and expresse character of my person Hebr. 1.3 Whereas Arrians and other obiect against this interpretation the word hodie Saint Augustine answereth appositly that with God vnto whom all things are
present there is neither yesterday nor to morrow but onely today Apud Deum nunquam erastinus nunquam he lernus dies est sed semper bodie And in his Enchiridion cap. 49. Vbi dies nec heâ—ternisâ—â—e inchoatur nec initio era â—â—terminatur semper bodieraus est Hilary Eusebius Ambrose with other expound this of Christs resurrection as Paul here We declare to 〈…〉 the promise made to the fathers God hath fulfil 〈◊〉 vnto their children euen vnto vs in that her 〈◊〉 vp Iesus againe euen as it is written in the second Psalme thou art my sonne this 〈◊〉 haue I begotten thee For to 〈◊〉 vp againe from death vnto life euerlasting is a new begetting and in this sense Christ is called elsewhere the 〈◊〉 begotten and the 〈◊〉 borne of the deâ—â— Againe the circumstances of the place leade the Reader to this construction Why doe the heathen so furiouâ—â— rage together and why do the people imagine a vaine 〈◊〉 that is as Peter and Iohn haue well applied it Act. 4.27 Herâ—d and Pontius Pilate with the Gentiles and people of Israel gathered themselues together against the Lord and against his Christ euen his holy son Iesus and when they had filled all things that were written of him as Paul in our text they tooke him downe from the tree and put him in a sepulchre rolling a great stone to the doore thereof and sealed it and making it sure with the watch In all which as the Prophet speakes their imaginations and actions were vaine for hee that dwelleth in heauen did laugh them to scorne the Lord had them in derasion he raised his Christ againe the third day making him a King ouer his holy 〈◊〉 of Sion that is absolute head oâ— his Church giuing him all the heathen for his inheritance and the vttermost parts of the earth for his possession And so God in raising Christ vp againe from the dead euidently shewed that he was his onely begotten sonne As if he should haue said thou wert euer my sonne before to day before there was any day but yet in this day of thy resurrection I haue most especially manifested vnto the world that thou art my son whom I haue begotten It is then an idle conceit to thinke that Paul is not author of that Epistle written to the Hebrewes because the words of Dauid vrged here to proue Christs resurrection are cited heere chap. 1. vers 5. to shew Christs eternall generation For as Paul in his Epistle to the Romans chap. 1. vers 4. Christ is declared mightily to be the sonne of God by rising againe from the dead His resurrection is an infallible demonstration of his diuinitie seeing none euer raised another from the dead but by God none euer raised himself from the dead but God I conclude this obseruation in the words of â—mbrose Pulchre pater dicit ad filium ego 〈◊〉 genui te hoc est quando redemisti populum quando ad caâ—ereâ—â—um vocasti quando implesti voluntaâ—em meam probâ— 1 meum te esse filium The next Scripture quoted heere by Paul is Esay 55.3 The 〈◊〉 of God made to Dauid concerning the sending of Israels Sauiour are sure mercies and faithfull woâ—â— he must of necessity therefore fulfill them in euery respect the which hee could not haue done but in raising vp Iesus againe for the resurrection of Christ is the complement and as it were Amen of all his promises according to that of Paul hee died for our sinnes and is risen againe for our iustification See conclusion of the Gospell on S. Thomas day The last authority cited in this place to proue Christs resurrection is taken out of the 16. Psalme verse 11. thou shalt not suffer thine holy one to see corruptioâ— The Iewes vnderstood this of Dauid but saith our Apostle Dauid albeit he was a King and a Prophet and a Partriarke a man according to Gods owne heart as it is recorded of him in this present chapter at the 22. verse yet after hee had in his time fulfilled the will of God he fell on sleepe and was laid vnto his fathers and saw corruption Earth he was and to earth hee returned againe But Christ Iesus although he was hanged on a tree and put in a sepulchre yet he saw no corruption Hee rose againe the third day triumphing ouer all his enemies openly saying O death I will bee thy death O graue I will be thy destruction And therefore this Iesus is he through whom is preached vnto you forgiuenesse of sinnes and by whom all that beleeue are iustified from all things from which ye could not be iustified by the law of Moses Mors mortis morti mortem nisi morte dedisset à nobis vitae Ianua clausa foret Beware therefore lest that fall on you which is spoken of in the Prophets This text is taken out of the first of Habakuk vers 5 but for as much as all the prophesies were collected together into one volume he saith in the Prophets Or according to the Hebrew phrase in the Prophets is as if he should haue said in one of the Prophets as Genes 23.6 In the chiefest of our sepulchres bury thy dead that is in one of the chiefe He doth alter the words of the Prophet according to the sound but not according to the sense Habaâ—uâ— saith behold among the heathen Paul heere behold ye despisers In which our Apostle doth expound and not confound the Prophet for whereas the Iewes despised the word of God hee sent them to be taught by the Caldeans as if Habakuk had said ye will not obey Gods voice ye will not learne any thing in his schoole wherefore yee shall ere it beelong bâ— made to know his iudgements among the heathen â—ee saith the Lord I will raise vp the Caldeans that better and hasty nation which shall march through the bredth of the land to possesse the dwelling places which are not theirs And this their ouerthrow was a type of their future reprobation and spirituall vastity for the contempt of the Gospell These things are ensamples and are written to admonish vs vpon whom the ends of the world are come Let vs therefore beware that these heauie iudgements fal not vpon vs as they did vpon the Iewes Videte aspicite admiramini admiramini take heed againe I say take heed quench not the spirit despise not prophesying receiue not the grace of God in vaine Nemo malus nisi stultus he that is a despiser of the sauing word is an arrant foole for if hee were wiser hee would kisse the sonne and beware lest that fall on his head which is spoken of in the Prophets behold ye despisers and wonder and perish The Gospell LVKE 24.36 Iesus stood in the middest of his Disciples c. COncerning the chiefe parts and passages of this Scripture See Gospell 1.
brickes in a fiery furnace that they shall not bee able to wrinch hauing not so much as a chinke where any winde may enter to refresh them in this lake of fire burning with brimstone Their sight is affrighted with vgly diuels and darkenesse their hearing with odious and hideous outcries their smelling with noysome stinkes and insupportable sweat reaking from the filthie bodies vnder torture their cast with a raging thirst and a rauening hunger tasting such things as are more bitter then gall or wormewood the feeling afflicted in euery part with intollerable flames in comparison whereof our earthly fire is no more then as if it were but painted The least of these torments named and infinite moe not named is more grieuous then the greatest either sicknesse or sorrow they suffered on earth and yet all these shall eternally continue without either ease or end See Gospell 1. Sund. after Trinity Lombard sent lib. 4. distalt sententiarios ibidem A quin in additionibus adtertiam suae summae partem quaest 97.98.99 Io. de combis compend Theolog. lib. 7. cap. 21.22 Dion carthusian de quatuor nouissimis part 3. The meditations of Luys de la puente Iesuite translated out of Spanish into English by Ric. Gibbons of the same society meditat 15.16 Euery branch that beareth fruit will he purge Wee collect here first that our Purgatorie is in this life while we goe from strength to strength and grow from fruit to fruit in the vineyard that is in the Church planted in this world 2. That the word and affliction are this our Purgatorie The word vers 3. Ye are cleane through the word which I haue spoken vnto you Cleane not by the water in Baptisme but by the word For saith Augustine Detrahe verbuÌ„ quid est aquae nisi aqua sed ascedit verbum adelementum fit sacramentum Cleare by the word non quia dicitur sed quia creditur The Pharifies and other hypocrites heard the word of Christ but they were not hereby purged because they did not beleeue the word of Christ. Our fruit then ariseth from faith it is faith as S. Peter telleth vs expresly that purifieth our hearts And so Rupertus expounds the words of Christ here you are cleane because you beleeue that which I haue said vnto you concerning my death and resurrection how I must die for your sinnes and rise againe for your iustification and goe away to prouide a place for you But because the flesh is so fraile that we cannot doe that good we would but the euill we would not Almighty God hath appointed for vs another Purgatorie to wit affliction and the Crosse the which is Gods rod where with he scourgeth euery sonne he receiueth and purgeth euery branch that beareth fruite that it may bring forth more fruit The branch of the Vine that is cut vntill it bleed and weepe beares the greater grapes and so the good man is best vnder the crosse tribulation bringeth forth patience and patience experience experience hope c. tanta summi patris est pietas vt etiam ira eius ex misericordiasit Our heauenly father is so good to vs his children that euen his anger is out of mercy destroying the flesh to saue the spirit 1. Cor. 5.5 3. We note from hence that no man in this world is throughly perfect euen the best of the Saints haue need to bee purged that they may bring forth more fruit They be saith Augustine Mundi mundandi not so pure but that they must encrease more and more Mundat it aque mundos hoc est fructuosos vt tanto sint fructuosiores quant to fuerint mundiores See Epist. 2. Sund. in Lent The Epistle IAMES 1.1 Iames the seruant of God and of the Lord Iesus Christ c. THis Epistle consists of 3. parts a Subscription Iames the seruant of God and of the Lord Iesus Christ. Inscription to the twelue tribes that are scattered abroad greeting Prescription My brethren count it exceeding ioy when ye fall into diuers tentations Iames Here two questions are moued ordinarily The first concerning this Epistles authority The second concerning this Epistles author As for the first I refer you to S. Hierom. Catalog script eccles in vita Iacobi Iusti. Sixt. senen bibliothec lib. 1. pag. 25. Bellarm. de verbo dei lib. 1. cap. 18. Dr. Whitaker respon ad Campian rat 1. Tyndal Prologue vpon S. Iames. Doctor Hanmer obseruations vpon Euseb. Eccles. hist. in English lib. 2. cap. 23. Rogers explanat of the confession of England art 6. Aretius Caluin Marlorat argument prolegom in epist. Iacob As for the second quare there were two blessed Apostles of this name Iames the sonne of Zebedeus and Iames the sonne of Alpheus Now this Epistle was not penned as herein the most and best Diuines accord by Iames the sonne of Zebedeus so hee was slaine by cruell Herod about the beginning of the preaching of the Gospell Act. 12. But by Iames the sonne of Alpheus called else where Iames the lesser and Iames the Lords brother this Iames was the first Bishop of Hierusalem of such vpright carriage toward men as that hee was surnamed Iustus and of such indesatigable deuotion in his prayers vnto God that as Hegesippus reportes his knees were like a Cammels knee benummed and made hard by reason of his continuall kneeling And S. Chrysostome further addeth that his forehead also became brawnie through his daily prostrating himselfe vpon the pauement in the Temple The which I note to condemne the proud and irreuerent behauiour of many who comming into the Temple to pray neither cast downe themselues as the Publican not yet stand vp as the Pharisee but they sit on their cushions I feare in the feate of the scornfull as if they were to blesse God and not God to blesse them Seruant of God Hee that serueth himselfe serueth a foole hee that serueth the diuell serueth his enemie he that serues the world serues his seruant the perfect and onely true freedome is to serue the Lord. Wherefore this stile is no way base but exceeding honourable desired euen of the best ambitiously Samuel was Gods seruant speake Lord saith he for thy seruant heareth thee Iob the greatest of all the men of the East was Gods seruant haâ—â— thus not considered my seruant Iob said the Lord to Satan Iob 1.8 Dauid stiled in holy Scripture for his excellency the King boasted notwithstanding of this title Behold O Lord how that I am thy seruant I am thy seruant and the sonne of thine handmaid Psalm 116.14 All the Patriarkes and Prophets and Apostles haue gloried in this seruice For if it bee reputed honourable to serue the King it is assuredly greater preserment to serue the King of Kings and Lord of Lords It is more credit to be a doorekeeper in the house
his workes of creation and redemption and preseruation of his people though he may not read Gods priora yet he may know Gods poâ—teriora beholding him in his wonders in his words in his sacraments in his sonne principally being the brightnes of his glory and expresse character of his person as Christ in our text he that hath seene mee hath seene also my father I am in the father and the father in mee Hereby prouing himselfe to be God 1. For that we must only beleeue in the Creator and not in any creature 2. Because God only knowes the secret perturbation of the heart and if ye beleeue that I am God ye must also confesse that I am a present helpe in trouble willing and able to relieue you for if God be with you who can stand against you Why then are your hearts troubled as if he should haue said albeit I am to suffer death as man yet I will on the third day raise my selfe againe from the dead as God it is expeâ—hent for you that I dye for your sinnes and rise againe for your iustification and so prepare a place for you in my fathers house that where I am there you may be also mansionsâ— Saint Paul hauing at large disputed of the resurrection in his first Epistle to the Corinthians 15. Chapter prouing that the dead shall rise againe by manifest and manifold arguments taken out of the bookes as well of nature as of Scripture concludeth in fire therefore my beloued brethren 〈…〉 sumoutable 〈…〉 alwayes in the 〈◊〉 of the Lord for as much as we know that your labour is not in vaine So Christ in the Gospell vnto his â—ollowers In the 〈…〉 and all the wicked of the world â—all hate you for my names sake they shall scourge you in their Synagogues and persecute you from City to City not affording to much as an hole Wherein to rest your head in peace yet let not your hearts be troubled as long as in my fathers house there be mansions and I goe to prepare a place for you The Church militant on earth is often called in holy Scripture Gods house wherein he hath a great many mansions as dwelling in our hearts by faith and we likewise haue many places of preferment some being Apostles and some Prophets and some Euangelists and some Pastors and Teachers Ephes 4.11 It is true that God and we too dwell here but it is saith Iob in houses of clay whose foundation is in the dust or as Paul speakes in earthly tabernacles set vp to day and pulled downe to morrow non habemus hic manentem ciuitatem in this world we haue no continuing City For our kingdome which cannot be shaken Heb. 12.28 Our habitation which is euerlasting Luke 16.9 Our inheritance that fades not away 1. Pet. 1.4 Our dwelling place mentioned in our text by Christ is not made with hands but eternall in the heauens 2. Cor. 5.1 Our best houses on earth albeit neuer so gorgeous and neuer so glorious hauing if it be possible walles of gold and windowes of Saphire are not withstanding no better then Innes for strangers and pilgrimes 1. Pet. 2.11 Our mansions and places of abode for euer are in Hierusalem aboue which is without either death or danger Apocalyp 21.4 Wherefore seeing we beleeue in God and looke for the blessed hope and glorious appearing of our Sauiour Christ who when he commeth againe shal reciue vs vnto himselfe that where he is in his fathers house there we may be also let vs say with Dauid â—â— by art thou so heauie O my soule and why art thou so disquieted within mee O put thy trust in God and hee shall one day satisfie thee with the plenteousnes of his house for there is not only roome for Christ in Gods house but also place for all his followers the mansions of heauen are many the least of all his souldiers if they fight a good fight and continue faithfull vnto death is rewarded with an incorruptible crowne of glory hauing for his inheritance no lesse then a whole kingdome Againe these mansions are many because the Saints in heauen haue diuerse degrees of glory So Paul 1. Cor. 15.41 There is another glory of the Sunne and another glory of the Moone and another glory of the Starres for one Starre differeth from another in glory so likewise in the resurrection of the dead A great vessell and a little dipped in the same well hold notwithstanding diuers measures according to their capacity so in Gods house euery chosen vessell of honour is filled vp to the brim with the water of life but the better hath vndoubtedly the bigger mansion he that held more charity here shall haue more clarity hereafter Yet as Au gustine notes vpon our text Non erit aliqua inuidra imparis claritatis quoniem regnab it in omnibus vnit as charitatis I goe to prepare a place for you It is said Matth. 25. 34. That the mansions in Gods house were prepared before the foundation of the world how then is it true that Christ at this time goeth to prepare a place Answere is made that the mansions indeed are prepared from all eternity but the men who shall inhabit them as yet were vnprepared It was expedient therefore that the redeemer of the world should die for their sinnes and rise againe for their iustification and ascend into heauen to take possession of this kingdome and to set open the doores of these prepared mansions vnto his followers as also to send vnto them a conforter and a conductor euen the spirit of truth who might leade them in the right way to this place So Saint Augustine acurely Parat quodammando mansiones mansionibus parands mansores Hee prepareth a place by making men sit for the place For election is in Christ and through Christ and so consequently none come to the Father but by the Sonne wee passe by the kingdome of grace to the kingdome of glory for without holinesse it is impossible to see God Touching other readings I referre you to lansen concord cap. 134. and Erasmus annot in loc Lord we know not whether thou goest S. Thomas and S. Philip were so good proficients in Christs schoole that their master in the former chapter at the 10. verse said of them and of the resâ— of their fellowes excepting Iudas the traitor ye are cleane and Saint Peter as the mouth of the company professed openly to whom shall we goe thou hast the words of eternall life and we beleeue and know that thou art the Christ the sonne of the liuing God And yet their faith in the houre of tentation as you see was so weake that Saint Thomas said Lord we know not whither thou goest And Saint Philip Lord shew vs thy Father and it sufficeth vs. Now these things