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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

covering as it were the Divine nature X. In the Court was the Altar of Burnt-offerings overlaid with brasse representing Christs flesh united to the Divinity and withall his strength of suffering any thing for us the Altar also of Incense intimating Christs Intercession for us XI There also was the brazen Laver appointed for washing which signified that we are purged by the blood of Christ that we may offer to God acceptable sacrifices XII In the Holy-place or Court of the Priests was the Table and on it the Shew-bread and the golden Candlestick by which was taught that Christ is to his people meat drink and light to life eternal XIII In the same place were the Vessels of Gold ready for sprinckling and Incense representing both Christs death and Intercession XIV In the Holy of Holies was the golden Censer proper to the High-Priest alone and there was also the Ark of the Covenant XV. The Ark was made of Cedar-wood and covered with Gold which represented both Christs natures XVI The Tables of the Law the Manna and Aarons rod kept within the Ark representing Christ as he teacheth nourisheth and ruleth his People XVII The cover of the Ark called the Propitiatory together with the Cherubims from whence God promised to speak with Moses was the Type of Christ covering our sins defending us by his Angels and expounding to us the word and counsel of his Father The manner of the Levitical service consisted partly in the things that were offered to God partly in holy times The things that were offered to God were sacrifices both Expiatory or of Propitiation Eucharistical or of Thanksgiving The Expiatory sacrifice or Peace-offering was when the faithful witnessed by the killing and offering of living creatures that they in themselves were guilty of death and that they placed their confidence in the blood of Christ as of that immaculate Lamb who was to be offered afterward for the sins of the world The sacrifice of Thanksgiving was offered either for all sins or for some certain sins The sacrifice that was offered for all sinnes was called a Holocaust or burnt-offering for it was performed by burning the whole sacrifice The sacrifice for certain sins called the Sacrifice of Redemption was either for the sinne it self or for the guilt thereof The Sinne-offering was when a sinne was expiated which had been committed out of error or ignorance See Levit. 4.2 3. The sacrifice for the guilt called the Trespas-offering was when a sin was expiated which had been done wittingly yet out of infirmity Lev. 5. 7. The Eucharistical sacrifice or Offering of Thanksgiving was to testifie the gratitude of the offerer These were performed by offering of gifts onely or by offering of living creatures also The sacrifice of gifts called Libatio or Meat-offering was that in which meat drink oyle salt frankincense c. were offered The sacrifice of Living-creatures was performed either by burning the fat of the sacrifice or by killing and eating of the beasts also That was called the Sacrifice of Pacification This the Sacrifice of Praise The holy times were either of dayes or of yeares Of dayes were 1. The morning of each day and the two evenings in which the daily sacrifice was offered 2. The seventh or Sabbath-day which was a type of that sanctification and rest which was to be obtained by Christ 3. The Calends or New-moons or first day of the moneth The times of the yeares were either anniversary or every yeare or else after the expiration of divers years The anniversary Solemnities were either greater or lesser The greater were the Feasts of Easter Pentecost and of Tabernacles The feast of Easter was celebrated the fiftieth day of the first moneth as a remembrance of the peoples delivery from Egypt and as a type of their future delivery by Christ The feast of Pentecost was kept the fifty day after Easter as a memorial of the Law given upon mount Sinai and as a type of that new Law which was to be written in our hearts by the Holy Ghost who was to be sent afterward in a visible form At this feast were off●red the first-fruits hence it was called the Feast of the first-fruits The feast of Tabernacles was solemnized the fifteenth day of the seventh moneth as a remembrance of that gracious preservation of the Israelites in the desart in tents and as a type of Christs incarnation Thanks also were given to God at this feast for the fruits and harvest whence it was called the Feast of Collection The lesser solemnities were The feast of Trumpets celebrated the first day of the seventh moneth in which the civil yeare had its begining the feast also of Expiation which fell out upon the tenth day of the same moneth That did represent the sounding of the Gospel this of our atonement to be made by Christ The Solemnities that were kept after divers years were the Sabbathical year and the year of Jubile The Sabbathical year or year of weeks was every seventh year in which there was a cessation from tilling the ground and from demanding of debts The yeare of Jubile was every fiftieth yeare in which all possessions returned to their owners and the Hebrew servants were set free A type of our freedome from Sin and Satan by Christ So much for the Ceremonial Law the Judicial Law was that which belonged to the constituting of the Jewish Commonwealth The RULES I. As the Ceremonial Law had relation to God so the Judicial to our Neighbour II. The Judicial Law binds us in those things that agree with the Moral Law and were of common right III. But what was of private right and commanded for the Jewish Commonwealth in particular doe no more bind us then the Municipal Lawes of other Commonwealths CHAP. XV. Of the Gospel and how it agrees with and differs from the Law HItherto we have seen out of the Law the necessity of Redemption now we are to see the truth thereof in the Gospel The Gospel is the joyful news or the Doctrine of the Son of God being sent into this world that he might assume our nature and might undergo the curse of the Law for us that by his perfect obedience to the same he might obtain life eternall to us The RULES I. The Law and Gospel agree in the chief efficient cause to wit God and in the instrumental namely the written Word but they differ in their outward instrumental causes both because the Law was delivered by Moses and the Gospel by Christ fully and also because the Law is by nature known to man but the Gospel is not except by Gods gratious revelation II. They agree in their common matter because on both sides obedience is required by promises and threatnings but they differ in their particular matter for the Law principally teacheth what we must do and the Gospel what we must believe III. They agree in their common form because on both sides the Looking-glass of perfect obedience is

is known because their torments will be spiritual and corporal XVI The chiefest of the spiritual pains are the worm of conscience never dying a and that which follows it an extream and inexpressible sorrow and anguish b a Esa 66.24 b Rom. 2.9 XVII The corporal pains are understood by the phrase of unquenchable fire for in this life there is no torment greater then that of fire Matth. 13.42 Rev. 20.25 XVIII The greatness of the pains is understood by weeping and gnashing of teeth For these be symptomes of the greatest pain and torture Mat. 22.13 XIX But this misery is eternal where by no deliverance is to be expected by the reprobate Luk. 16.26 Between us and you there is a great gulf that they who would come to you from hence cannot nor from thence come hither Rev. 14. The smoak of the torment shall ascend for ever and ever XX. Those fopperies of the Papists which they have borrowed out of the heathen Poets concerning the place of Infants in hell and of the Fathers and of Purgatory are savourless and not worth the refuting CHAP. XIII Of the Morall Law Hitherto of the state of Innocency and Misery now follows the state of Grace and Glory The Doctrine of the state of grace hath two parts the one is concerning a Redeemer the efficient cause of this state the other concerning our calling to this state The Redeemer is known by the Law and by the Gospel by the Law we know the necessity by the Gospel the verity of our Redemption The Law is that Doctrine whereby God manifesteth what he will have performed by us under the commination of death eternal promise of eternal life that by apprehending the inability which is in our selves of satisfying the Law we may be driven to seek help in Christ The RULES I. The Law of God given by Moses differs not really but in some respect from the Law of nature planted in Adam * A. R. Therefore all men are bound to obey the morall Law not because it was given by Moses for so the Jews onely were tied to it but as it is the Law of nature the remainders of which are as yet to be found among the Gentiles Rom. 2.14.15 The Gentiles which have not the Law do by nature the things contained in the Law these having not a law are a law to themselves which shew the work of the law written in their hearts II. No man except Christ hath or can fulfill the Law perfectly III. But we are all guilty of the breach and violation of this Law Rom. 3.23 All have sinned and come short of the glory of God IV. We are then doubly miserable both in that we come short of the promise of life eternal and are made guilty of eternal death Levit. 18.15 Who doth these things shall live by them Deut. 27.26 Cursed is he that confirmeth not all the words of this law to do them V. Therefore it requires of us a double satisfaction if we would have it fulfilled for it obligeth us to punishment and to obedience the commination of the Law requires that the Promise requires this Therefore these are falsly pronounced disjunctively to wit That we are obliged either to punishment or to obedience the Law obligeth us to both for there is no way to attain life eternal but in fulfilling the Law of which Christ saith do this and thou shalt live Luk. 10.28 Therefore albeit we were free from the guilt and punishment of transgression yet we cannot attain life eternal without fulfilling the Law VI. Whereas we can neither way satisfie it bids us seek for both in Christ VII And for this end the Law is renewed after the fall and as it were restored from death to life For it was given to the first man that he might attain to eternal happiness by his own obedience if he pleased but it is proposed to man since his fall that by perceiving his own inability to perform it he may perform it in Christ Rom. 10.4 Christ is the end of the law unto righteousness to every one that beleeveth VIII Therefore the promulgation of the Law on mount Sinai was a singular benefit IX The Law was mended by Christ not as though it had been imperfect nor as though Christ had been another Moses to establish a new one but he onely vindicated it from the Pharisees corrupt glosses The Pharisees did expound the Law according to the letter onely and did urge only outward obedience as it appears by the refutation of them Mat. 5. Therefore the Samosatenians and their fellows who accuse the Law of imperfection are deceived for though it be imperfect in respect of us because by our fault it is made insufficient to save us yet in it self it is perfect besides it is the perfect Idea of that Justice which is in the Kingdom of heaven X. Therefore falsly do the Pontificians affirm that the perfection of the Law consisteth rather in councels then in precepts The Law is either Moral Ceremonial or Judicial the Moral is that which God comprehended in the ten Commandments The Rules for right understanding and explaining the Decalogue are these following The RULES I. The interpretation of every precept is to be sought out of its next end II. Whereas the precepts are most brief they are aslo Synecdochical for out of negatives we must understand affirmatives and contrarily so things forbid out of things commanded and on the contrary out of the species the genus and contrarily out of the outward worship we understand the inward and on the contrary out of things done and spoken desires counsels and actions and finally out of relatives we are to understand correlatives III. One and the same thing may be reduced to divers precepts in divers respects IV. A generall Law yeelds to a particular V. There is a greater force or emphasis in negatives then affirmatives For negatives are of a far larger extent whereas affirmatives include circumstances affirmatives oblige alway but not incessantly whereas negatives oblige both alwayes and incessantly For example we are always bound to do our neighbour good but not incessantly for there 's not continually occasions to do him good on the contrary it is never lawfull to hurt our neighbour VI. Hence there are more negative then affirmative precepts VII Every sin bears the name of that sin which by name is prohibited The reason is that we may take the more notice of the filthiness of sin so Christs calls a wanton looke upon a woman adultery and John cals hatred murther Matth. 5.28 1 Joh. 3.5 VIII Earthly promises are symbols of heavenly things Therefore the Servetans and Anabaptists do falsly dream that these promises are onely earthly the earthly promises include heavenly for so it pleased God to apply himself to that ignorant people and as yet under the Paedagogie of the Law The parts of the Decalogue are two the Preface and the Precepts The Preface is twofold the one of Moses

Isa 6.2 How much lesse then could any man intercede whereas there is not one just Person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinite By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved Sonne of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be restored were perfect righteousness adoption into sons the Image of God the gifts of the Holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the Image of God as he who is himself the image of the invisible God Who can bestow on us the holy Spirit so assuredly as he from whom the Spirit proceedeth Who at last can give us life eternal but he who is life it self Joh. 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal 5.5 6 7. For thou art not a God that hast pleasure in wickedness nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the bloody and deceitfull man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to lose its own right but if sins are to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatened therefore it lies upon man to suffer the punishment XIII It was requisite that God and man should be united in one Person that he might be a Mediator between God and us He was therefore the medium between God and man that is he was at the same time God and man that he might perform those things which were to be effected towards God and man Heb. 5.1 These works of God and man do require both natures in the same person of which in the next Chapter more at large The parts of Christs Incarnation are two to wit the Conception and the Nativity In the Conception three things for the better understanding are considerable the forming the assuming and the personal union of the humane nature The forming of the humane nature of Christ is that whereby it was produced without the help of man of the Virgins blood by the operation of the Holy Ghost The RULES I. The Holy Ghost is not the material but the efficient cause of Christs conception For he was conceived not of his substance but by his power not by generation but by his commanding force and benediction Aug. II. The next or proximate matter was the blood of the blessed Virgin III. the form of Christs conception consisteth in the preparing and sanctifying of the Virgins blood by the vertue of the Holy Ghost in the forming of the body whereby together at the same instant it was made perfect and not successively as the bodies of other men are Lastly in the inspiring of the reasonable soul Whereas fourty dayes are appointed in ordinary generation for the time of forming the embryo the body of Christ was perfected in a moment otherwise not Christ the man but an embryo had been conceived IV. The end of Christs miraculous conception was that he might be free from Original sin for this sticks close to all that are of and by Adam that is to all who are naturally descended from him but it was needfull that Christ should be born without sin that we might have a holy High Priest Heb. 7.17 The assumption of the humane nature is whereby Christ assumed truly a humane soul and body with all their affections proprieties and infirmities yet without sin The RULES I. Christ assumed not man but the humanity not the person but the nature For otherways he had not been God-man and one person but two persons and so there had been two Christs The Scripture stiles him Emanuel because the same who is with us that is to say who is man is also God Isa 7.14 the same eternall Word is said to be made flesh Joh. 1.1 and the same is called both Davids Son and his Lord Mat. 22.42 II. And not onely did he assume a true humane body consisting of three dimensions and a true soul but also the essential Properties III. Yea and he took our infirmities too but not those damnable ones but such as were faultlesse and miserable These infirmities are either of the body or of the soule Again the infirmities of the body are from external causes as the calamities and torments inflicted by enemies Or they have their being from some internal cause and they follow wholly our nature since it fell front its primitive happinesse as to be cold to be hot to thirst to hunger to be in pain to grow weary and such like But the infirmities of the soule are sadnesse feare ignorance c. IV. So likewise he took upon him our affections but free from all disorder or inclination to evil The Personal Union is whereby the Person of the Son of God did communicate his Hypostasis or Personality to the humane nature and he so knit it to himself and with his divine nature that the propriety of both natures being entire he is in one Person God and man The RULES I. Christs humane nature hath no other or particular Hypostasis or subsistence then that of the Word that is of the Son of God In this point Christ differs from all other men because every man hath a peculiar Hypostasis or manner of subsisting by which he differs from other Persons besides his Essence consisting of body and soul but Christs humane nature wanting a proper subsistence is assumed into the fellowship of the Hypostasis of the divine nature neither doe we inferre from hence that the humane nature in Christ in this point is more inferiour then in other men for it is so much the

which this is conversant are the Law the service of sin and death affliction of conscience in things indifferent and mens commandments V. The form is expressed by divers conditions as the objects are various VI. We have shewed above in the doctrine of the Law how we are freed from the Law VII We are not quite in this life free from the inherence of sin in us but we are freed from the guilt and dominion of it from that by justification from this by sanctification Rom. 5.12 Let not sin therefore reigne in your mortal bodies that you should obey sin in the lusts thereof VIII From indifferent things that is such as are neither commanded nor prohibited we are so freed that our conscience is not bound to keep or break them Rom. 14.2 3. For one believeth that he may eat all things another who is weak eateth hearbs let not him that eateth despise him that eateth not and let not him that eateth not condemne him that eateth IX Now in these cases a special care must be had of Faith and Charity of faith lest we take things not indifferent for indifferent of charity lest we offend our weak brother Of Faith Paul speaks Rom. 14.23 He that doubteth if he eat he is already condemned because he eateth not of faith but what is not of faith is sin of Charity c. 14. ver 1. He that is weak in the faith receive you but not unto doubtfull disputation c. X. The same care of liberty is about mens commandments for our conscience is not obliged to those things which are against Gods commands or being adiaphorous are obtruded as necessary but we must not for conscience refuse obedience to those things that are consonant to Gods command XI The end of this liberty 1. Is true consolation arising out of our freedome from sin death and solicitude in things indifferent 2. The service of righteousnesse which indeed is true liberty 3. The true worship of God free from superstition or the scandal of our neighbour XII Contrary to Christian liberty is the liberty of the flesh and wantonnesse Jud. v. 4. There are some men crept in now of old ordained for this condemnation ungodly men turning the grace of our God into wantonnesse CHAP. XXXIV Of the comming of Christ and Resurrection of the flesh which go before the last Judgement HItherto of the State of Grace now follows the State of Glory To this belongs the doctrine of the last Judgment The parts whereof are three 1. Of its Antecedents 2. Of the Judgement it self 3. Of the Consequents thereof The Antecedents are Christs comming and the Resurrection of the flesh Christs last comming is his return from heaven to which he ascended to judge the Earth The RULES I. It is most certain that Christ will return to judgment This was revealed even in the Patriarks times Jud. v. 14. Enoch also the seventh from Adam prophesied of these saying Behold the Lord commeth with ten thousand of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him The rest of the Scripture is full of such testimonies Psal 50.3 c. Dan. 12. Mat. 24. 25. Act. 17. Rom. 2. 14. 2 Cor. 5. 1 Thess 4 5. 2 Pet. 3. Rev. 19 c. II. Although no man knows the time of Christs coming exactly in respect of the day and houre a yet there are signes set down by Christ and his Apostles shewing that that day is not far off b a Of that day and houre knoweth no man not the Angels of heaven except my Father only Mar. 13.32 Nor the Son himself but the Father alone 1 Thess 5.1 2 c. Concerning the times and seasons brethren it is not needfull that I write unto you for you your selves know well that that day of the Lord will come as a thief in the night b Mat. 24.32 33. Learn a parable of the fig-tree when its branch is yet tender and putteth forth leaves ye know that summer is nigh so likewise ye when ye shall see all these things know that it is neer even at the doors III. These Signes are either common or proper IV. Those are common which were to signifie both the destruction of Jerusalem and Christs last coming Such were these predictions of Christ Mat. 24.4 c. when he speaks both of his own coming and of the destruction of Jerusalem as the type thereof to wit False Prophets false Christs wars pestilence famine earthquakes persecutions for Christs sake treacheries want of faith and charity c. V. The proper Signes are Extreme security and impiety a The revealing of Antichrist and his destruction by the breath of Christs mouth b The ruine of Rome c with the forsaking and burning of the Whore d a Luc. 17.26.27 As it was in the dayes of Noah c. And as it sell out in the dayes of Lot c. 1 Thess 5.3 When they shall say peace and safety then sudden destruction cometh upon them as travel upon a woman with child and they shall not escape 2 Tim. 3.1 5. This know that in the last dayes perillous times shall come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traitors c. b 2 Thess 2 3. Let no man deceive you by any means for that day shall not come till there be a falling away first and that man of sin be revealed the son of perdition v. 8. And then shall that wicked one be revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his coming c Rev. 18.2 She is fallen she is fallen that great Babylon c. d Rev. 17.16 And those ten horns that is the ten Kings shall hate the Whore and they shall forsake her and make her naked and shall eat her flesh and burn her with fire VI. To these signes some adde A visible and generall uniting of the Jewes to the Church of Christ which they teach must be expected in the last times * A. R. * This opinion of the calling of the Jewes is plausible if it were found in Scripture Here Wollebius strives to weaken the opinion of the Jews conversion before the last day so did of old Caesariensis Greg. Nazianzen's brother Dial. 4. by denying that in Scripture their conversion is expressed whereas indeed the Scripture in many places speaks of this generall calling And though Hierome on Isa 11. and Hos 9. seem to contradict this truth yet we shall find that he doth not absolutely speak against their final conversion but against the manner of it which the Jews thought should be effected by Ellas whom they dreamed would reduce them again

ye should be wise in your own conceit that blindness in part is happened to Israel until the fulness of the Gentiles be come in and so all Israel shall be saved The Apostles scope in this is to dehort Christians from insulting over the Jews that are rejected because they themselves are called The reason is because by their ruine the Gentiles have received salvation ver 11. Yet so that all hope of reconciliation is not cut off from the Jews ver 15. Nor are they exempted from being rejected who being Christians onely in name are puffed up in their mindes ver 20 21. That former passage of the rejection of the Jews which was not altogether without hope of pardon doth shew in a mysterie that the Jews were not totally but in part only rejected not in respect of time for it was to last onely a while but in respect of that part of the Jewish Nation which contains the Reprobates so that the meaning is this blindness hath hapned not to all the Jews but to a part onely that is to the reprobates Neither have these words untill the fulness of the Gentiles come in this meaning that there shall be such a plausible calling of the Jews after the fulness of the Gentiles is come in For there is nothing more usual then that these particles untill or till being denyed or affirmed signifie the same that never or always As we shewed above c. 19. Neither doth that which the Apostle subjoyns v. 26. hinder any thing this interpretaton And so all Israel shall be saved For by the name of all Israel he understands the Elect which indeed are the true Israelites as above c. 9.7 c. he sheweth And also in the following places v. 28 c. 11. he explains saying As concerning the Gospel they are enemies for your sakes but as touching the Election they are beloved for their fathers sakes The summe of the whole place is this The rejection of the Jewes nation in part whereby blindnesse shall remain upon the reprobate doth no wayes prejudice the elect of that same nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtless an incredible brightness and majestie in which he shall appear For he shall come in the clouds of heaven Mat. 26.64 with incredible glory Mat. 25.31 accompanied with the whole army of his Angels ibid. with a great shout and voice of the Archangel 1 Thess 4.16 By reason of his brightness the Sun and Moon shall be darkned as lesser lights by the greater and stars shall fall from heaven that is they shall seem to fall from heaven and the powers of heaven shall be shaken Mat. 24.29 yea at his sight heaven and earth shall seem to flie away Rev. 20.11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissoluble union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sinne to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies a examples b types c and reasons d a Iob 19.25 26. Dan. 12.2 Hos 13.14 Mat. 22.31 c. 27.52 Ioh. 5.26 27 28. Phil. 3.21 1 Thess 4. and other such like places b The example of those that were raised by the ministery of Eliah 1 King 17.22 Elisha 2 King 4.34 2 King 13.21 by Christ also Mat. 9.25 Luc. 7.14 Ioh. 11.11 Mat. 27.52 53. and by the Apostles Act. 9.40 20.10 c The type of Aarons Rod budding Num. 17. of the Jews returning from Babylon Ezek. 37. but chiefly of Henoch and Elias Gen. 5. 2 King 2. d Reasons are drawn from the covenant of God which is not broken by death Mat. 22.30 from the promises of life eternal from the Sacraments which are seals thereof which 1 Cor. 15. are set down at large but the chief reason is drawn from Christ who is not only the type and example of our resurrection but the beginning also thereof for from the life of the Head we undoubtedly gather the life of the mystical body III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotence this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The generall efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three wayes 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and reprobate but the third way he is the cause of the resurrection of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedome from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15.42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonour it is raised in glory it is sowed in weaknesse it is raised in power it is sowed a natural body it is raised a spiritual body CHAP. XXXV Of the last Judgement SO much of the antecedents of the last Judgment The Judgment it self is that most glorious act whereby Christ shall judge the whole world The RULES I. The certainty of the last Judgment is proved by the same arguments by which we proved the certainty of Christs coming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chiefe power of Judicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Judge shall be