by his merit and because of the mysterie of a nevv breast wherein the Lord reioyceth to dwell 3 He is buried in a Sepulchre wherein no man vvas buried before that his resurrection might not be slaundered as if some other rose againe saith Theophylact that is that they should not deuise this slaunder as to say that some one or more other did rise againe and not Christ himselfe or that he rose againe by the touching or power of another who had beene buried before in the same verie place as wee read of him 2. King 13.21 who being cast into the Sepulcher of Elizeus reuiued when he had touched his bones 4 In an other mans Sepulchre because as Augustine saith he died and was buried for other mens saluation What fell out about the buriall of Christ A great stone was rolled to the doore of the Sepulche first because so was the manner 2 Least the bodie of the Lord should lie open to the abuse of the aduersaries 3 By Gods counsell and prouidence to giue the greater certaintie of his resurrection and to take away all suspicion of deceipt and taking away of his bodie Moreouer they sealed it vp and warded it both these being done not without the singular prouidence of God namely that the most hatefull enemies of Christ by whose seale and custodie the Sepulchre of Chist was garded might against their wils be compelled to acknowledge the resurrection which soone after followed And to this vse also euen at this day remaineth the Sepulchre of Christ vnuiolated For although the Turks do keepe it for gaine sake which they reape in no small measure by them who trauel thither for religion sake yet God would haue it extant that it might be a monument of the historie of Christs death buriall and resurrection How long did he lie in the graue Not so long as Ionas lay in the fishes belly to wit three naturall daies a Ion. 2.2 Math. 12 4â— for neyther was it necessarie that the truth should in all things answere the type But we must know that whereas Christ then hasted vnto the victorie as it were the Scripture by a Synecdoche doth giue the appellation of the whole thing to the beginning and end thereof and putteth the space of three daies for the time which raught unto three daies For on that verie day that Christ died which day we call Friday three whole hours after his death his funerall was prepared and his corps committed to buriall this is the first day of Christs buriall 2 The day following he lay in the Sepulchre all the Sabbath according to the manner of the Iewes who reckon a naturall day consisting of foure and twentie houres from euening to euening This is the second day 3 In the beginning of the day following which was the first of the weeke and it is called Sunday before the day grew light he rested twelue houres or thereabout in the Sepulchre and rose againe on the same day wherupon it is called of vs the Lords day Therefore from Christs death to his resurrection passed almost fortie houres And three daies are reckoned because as Augustine saith the first day is taken according to the last part therof the second as it is whole and entire the third in regard of the first part thereof And so there are three daies and euerie one of these daies hath his night But why did the Lord rest the whole Sabbath in his Sepulchre Because as God hauing finished the worke of creation on the sixt day rested the seuenth day Gen. 1.31 and 2.2 So the Sonne of God hauing accomplished the worke of our redemption vpon the crosse on the sixt day of the weeke rested the seuenth day in the Sepulchre that this resting of Christ in the graue may be a document and instruction to the faithfull that they are spiritually to rest from the works of sinne in this life as also a pledge and signe vnto them of their eternall rest from all labour after this life and with all that we must keepe holy the Sabbath day How came it to passe that the bodie of Christ was all that while preserued from corruption Not by vertue of the spices with which he was not embalmed but in that the cause of corruption is from sinne now there was no sinne eyther in the flesh or bones of Christ yea he had no longer no other mens sinne which was imputed vnto him for he had abolished it by his death which was past VVhat are the ends of Christs buriall 1 That it might appeare he was truely dead 2 That he might pursue and ouercome death flying as it were into his lowest denne and so the expiation of our sinnes made by his death might be grounded on a more firme testimonie 3 That he might burie our sinnes together with himselfe in his graue and might for euer hide them from the sight of God 4 That we being made partakers of his buriall might be also our selues buried in sinne 5 That he might sanctifie our burying places and perfume them with the quickening odour of his death and so might take from vs all feare of the graue and confirme vnto vs the hope of our resurrection VVhat be the effects of it 1 That as when Ionas was cast into the Sea hid in the fishes belly the tempest was calmed Iona 11 15 so Christ being cast out from the number of the liuing and hidden in the Sepulchre all the tempests of Gods wrath which were raised against our sinnes are pacified at the appearance of the milde countenance of our God and Sauiour 2 That as he rescued his bodie from the effect of death that is the dissolution of his bodie so by the same power he will bring our bodies to incorruption so that now buriall is like a seed time in which our bodies being laid in the earth when they being dissolued by it shall haue put of their corruption 1 Cor. 13.30 42 43. they shall hereafter in the last day rise againe glorious and excellent 3 The burying of the olde man or of sinne which by little and little dieth in us in which respect Rom. 6.4 we are said to be buried together with him into his death that being dead vnto sinne we may no more liue in it fulfilling the desires thereof but may rest from ill Whereupon Ambrose saith that The buriall of Christ is the rest of a Christian What is the vse of it 1 That for as much as Christ hath hid our sinnes in his graue that we should not seeke to dig them vp and bring them againe to light For this were to violate the Sepulchre of Christ and to commit sacriledge 2 That we should take care for the buriall of the dead that it be honest and inuiolated and that the bodies of the dead be not neglected or vexed against the law of humanitie which when they liued were the instruments and temples of the holy Ghost if they were the bodies of
post tristia Tartara Christo vndique fronde nemus gramina flore fauent See how the world her face and eke her grace reneweth And now her Lordes returne with all like grace she sheweth Her late reuiued Lord from hell she entertaines and deckes with leaues the woodes with her floures the plaines One what day of the yeare One that day as the skilfull in Chronologie do write on which Moses with his people of Israel passed through the red Sea and came safe to the shore as it were from the graue to life Pharaoh and his companie being drowned in the waues Exod. 14.22.28 Euen so the Lorde with his people the Church hauing vanquisht his enemies passed from death to life by his glorious resurrectiō How manie daies after his death One the third day after it according to the figure For as Ionah was three dayes and three nightes in the whales bellie so the sonne of man did lie three daies in the sepulchre a Mat. 12.40 according to the prophesie of Osea 6.2 He will quicken vs after tvvoe daies namely the Messias and one the third day he vvill raise vs vp namely in his owne person and vve shall liue in his sight For the resurrection of Christ which came to passe one the third day is a pledge of ours But here we must remember Augustines supputation of the daies of which we made mention in the place of his buriall VVhy did he deferre his resurrection vntill the third day That it might plainly appeare hee was dead but hee stayed no longer then the three daies least the faith of his disciples should be hazarded and shaken neither did hee deferre it till the last day because of our hope 1. Pet. 1.3 Blessed be the father of our Lord who hath regenerated vs vnto a liuelie hope by the resurrection of Christ from the dead Moreouer that he might bee the first of them which rise againe 1. Cor. 15.20 On what day of the weeke did he rise When the Sabaoth was now passed and the first day of the weeke next following was begunne that is vpon Sunday Mark 16.1.2.9 That on the same day wherein God made heauen and earth both heauen and earth might all ioy for the Lords resurrection whereupon this day is called the Lords day Apoc. 1.10 In vvhat houre of the day At Sunne rising Mat. 28.1 that hee might thereby signifie himselfe to bee the true Sunne which enlightneth those which sit in darknesse and in the shadowe of death to guide their feete into the way of peace Luk. 1.79 VVhat adiuncts followed the resurrection Signes testimonies and his owne appearing after his resurrection VVhat signes testified that Christ was truely risen Foure chriefly 1. An earthquake as though the earth euen did long to restore him to heauen and for a testimonie of the Resurrection accomplished as also of the efficacie and so of the omnipotencie of Christ who by his power and at his pleasure doth shake heauen earth and sea 2. An huge stone was remoued from the sepulcre by the Ministerie of an angell Mat. 28.2 3. The Sepulcre left empty 4. The garments of the sepulcre left in it namely the linnens the napkin wrapped together apart Iohn 20.5.6.7 With signs did conuict the keepers of the Sepulcre of a lye who though they knew by the earthquake and other signes that Christ had truly risen againe which thing also they told to the chiefe Priests Mat 28. Yet being corrupted with money they forged this lye that the bodie of the Lord was stollen away by the Disciples Mat. 28.13 For neither would the Disciples haue taken away their Master naked leauing the cloathes behind them when it was more readie and handsome for them to carie away the bodie as it was wound neither would they being afraid of the Souldiers who were present and warded haue laid togither the garments so handsomely and seuerally when as their attempt would haue admitted no delay in regard of the present danger VVhat did this laying of the clothes in the Sepulcre signifie That the Lord did not neede any funerall ornaments but that he had put on immortalitie that the former innocencie which we lost in Adam was recouered for vs in Christ that the cause of shame being taken away in the last daie we shall be adorned with eternall life in stead of garments with heauenly glorie VVhat witnesses were there of this rising againe 1. The enemies of Christ namely the Romane Souldiers to whom Pilate committed the custodie of the Sepulcre who gaue testimonie to the Priests of the Lords resurrection although being by them corrupted by money which is an vsuall thing with that kinde of men they made an impudent lie that the Disciples of Iesus had taken away his bodie whilest they slept But it is an apparant lye for if the keepers slept how knew they that the bodie of the Lord was stollen away by his Disciples If they were awake why doe they lye in saying they slept if they tooke his bodie why left they his cloathes 2. The Angels of God appearing in white garments one while sitting within the Sepulcre a Ioh 20· 12 and sometimes standing without it not as though Christ could not without their helpe come out of the Sepulcre but that they might testifie themselues to be Christs ministers that they doe serue him and the Church b Heb 1 4· and the women and the Apostles might bee assured that Christ was risen againe that there might not want heauenly witnesses also hereof for they beare witnesse that Christ is truely risen againe Luk. 24.4.5.6 Mark 16.6 VVhy seeke yee the liuing among the dead Againe they say Hee is risen hee is not heere he is risen 3. The Disciples of Christ sawe the Sepulcre emptie and Christ raised vp after death who could not bee suspected of false dealing For they could not bee perswaded of Christs resurrection vnlesse they with their owne eyes and eares were ioyned together with him they were so farre from deuising it by a plot amongst themselues They also bare record hereof by their Doctrine life and bloud 4. Iesus himselfe being dead and buried did afterwards shewe himselfe in sundry maners when he was reuiued VVhat were the appearances of Christ after hee was raised againe Manifold whereby Christ presented himselfe aliue both in the day of his resurrection as also in other daies following and that fortie daies in which hee was conuersant vpon earth the beames of his brightnesse and glorie beeing repressed as yet How oft did he appeare on the day of his Resurrection Fiue times 1. To Marie Magdalene alone at the Sepulcre out of whome he had cast seauen diuels a Mark 16 9 Iohn 20 14 2. To the same Marie Magdalene and the other Marie when they were gone back from the Sepulcre in the way b Mat 28.9 that all suspition of fraude and violence might bee taken away and that hee might shewe himselfe the Redeemer of the
importunately askt saith Augustine seeing the Lord saith Math. 24.26 But of that day and houre knoweth no man no not the Angels of heauen but my father onely and Marke addeth 13.32 nor the Sonne And Act. 1.7 It is not for you to know the times or seasons and points of times which the father hath put in his owne power And it is said that the Lords comming shal be vnlooked for like the comming of a theef in the night b Math. 24 44 1 Thess 5 2 2 Pet. 3.7 But although rhat hower is vncertaine that it cannot nor ought to be searched after by vs yet haue we proofe sufficieÌ„t that Christs day cannot be farre off by the former signes wherby we daily see many such like things so fall out by the impietie and corruption of manners which is now come to a full height c 1 Pet. 3.7 Iam. 5.8 In like sort as the buds and blossomes of trees signifie sommer to be nigh at hand d Math. 24.32 And when the corne waxeth yealow the husbandman gathereth that haruest is not farr off they are as so many criers by whose voice men are cited to appeare at the tribunall seate of Christ albeit they can know nothing of the verie yeare moneth day hower or moment because it is not reuealed in the Scriptures For as the last age of man saith Augustine that is his olde age cannot be defined in a certaine number of yeares as the rest of mans ages may as his childhood his youth his flower and vigour of age So the worlds last age cannot be determined in a certaintie of years And as we doe not call saith Chrysostome Homil. 33. in Ioh the verie last day in the yeare the end of the yeare but the last moneth as well also being the space of thirtie daies so if we call the end of so many yeare although 400. yeares and more we shall not mistake Seeing 1. Pet 4.7 it is expresly said the end of all things is at hand and Iames. 5.8 The comming of the Lord draweth neere doth not Paule make a proposition contradictorie vnto these when 2. Thess 2.3 he denieth the Lords day to be at hand No because neither are the selfesame things spoken of by them nor in the same respect and same time Paule denieth that the Lords day is nigh at hand in his age and that while he liueth against false Prophets who prefixed a certaine time not farre off then but he denieth not that the comming of the Lord draweth on or that those were the last times in respect of former ages and of the time of the Messias exhibited in that there shall not any other time follow nor shall this haue so long a continuance as was from the beginning of the world vntill the comming of Christ Last of all that day is at hand in respect of God with whom a thousand yeares are but as one day Psal 90.4 and 2. Pet. 3.8 How is the sonne Marke 13.32 said not to know of the day of iudgement Not that he knoweth it not to himselfe saith Augustine but that he knoweth it not to vs that is he maketh vs not know that is he sheweth it not vnto vs for whom it is not expedient to know it or as concerning his humane nature which in an ordinary and naturall condition knoweth nothing of this thing but what is shewed vnto it by the diuine nature or as touching the state of humilitie and in as much as being setled therein he accustomed to attribute works most commonly to the father as he saith Iohn 5.30 and 7.16 that he cannot doe any thing of himselfe and that his doctrine is not his but the fathers Why hath God hidden that last day Because he will haue vs looke for him euery day and hower to watch least that day come vpoÌ„ vs sodainly we being vnprepared and to bridle our curiosity in prying into the secrets of God Why doth the Lord deferre the last iudgment That the number of the elect may be fulfilled whom god hath foreknowne from the beginning determined to call and that those who yet remaine vncalled might be called through the gospell might be gathered to the rest that haue beene already called from the beginning of the world and are at rest partly in the heauens and partly in the earth a 2. Pet. 3.9 Reue 6.11 2 That he might proue our hope patience our calling on him for help and our faith that he might stirre vs vp to repentance 3 That he might make the wicked more and more excuseles who despise the long suffering and lenity of God and the space freely graunted them to repent Rom. 2.4 5 2 Pet. 3.8.9 Which shal be the place of the iudgment to come The Iewes appoint the valley of Iosaphat which was situate nigh to Ierusalem at the east gate of the temple and was so called of a famous victorie graunted to King Iosaphat against the Ammonites Moabites b 2 Cron. 20 26. out of Ioel. 3.2 I will gather all nations wil bring theÌ„ downe into the valley of Iehosaphat for there will I sit saith the Lord to iudge all the heathen round about But they affirme this rashly for as God would haue the time knowne to himselfe onely so will he prouide himselfe a placc also fit to iudg this companie What is the end of the last iudgment 1 In respect of meÌ„ that euery one mâ—y receiue the things which are done in his bodie according to that he hath done in this world whether it be good or euil a 2. Cor. 5.10 2 But in regard of God that he may giue a finall perpetuall â—eÌ„teÌ„ce on all maÌ„kind that his glory may appere be declared â—nto al eternity for the iustice which he shal obserue in iudgmeÌ„t 3 The fulfilling of Christs office for then will Christ deliuer his â—ingdome to god the father that is Sathan all the wicked being â—â—ed put to flight at once death it selfe destroied the elect â—ecoÌ„ciled he will deliuer theÌ„ to his father to be crouned with eterâ—al glory theÌ„ both his ciuil ecclesiastical gouernmeÌ„t also ceasing he shall appere to haue most absolutely discharged the office he receiued of his father b 1. Cor. 15.24 yet so as he may reigne with the father for euer and the father may also triumph in his sonne being conquerour 4 The freeing of the creature from the bondage of corruption c Rom. 8.20 VVhat is the vse of this doctrine 1 It serueth for instruction for it putteth vs in minde of a perpetuall Repentance and stirreth vs to prayer watchfulnesse piety iustice and to embrace sobrietie d Luk. 21.24 Tit 2.12.13 2 Pet 3.11.12 2 It comforteth the godly for that they beleeue that the troubles of this world shall haue an end and that Christ shall come againe to vanquish and take vengeance on his our enemies and to deliuer vs out of
who for daily sins brought in daily baptisme 10. The sinne of them which though they knowe the trueth of the Gospell yet deliuer their children to be baptized of false Pastors in the Papacie The eight and fortieth common place Of the Supper of the Lord. How is the other Sacrament of the New Testament called THE Supper of our Lord Iesus Christs 1. Cor. 11.20 In respect both of the time wherein it was first instituted namely in the euening or night going before that day wherein Christ was crucified and also of the thing it selfe for which it was instituted because it is a holy banquet not of the belly but of the minde instituted by the Lord. And it is called the Lords from the author or also from the end for it is both ordained of the Lord and it is celebrated in remembrance of him or also from the time because it was wont to bee celebrated vpon the Lords daies Act. 20 9.7 2. The breaking of bread Act. 2.42.46 and chap. 20.7 1. Cor. 10.16 But it is so called by an excellencie of speech and by way of specialtie for elswhere it is taken in general for common food Luk. 24.33 where Christ was knowne of the two Disciples in breaking of bread Ast. 27.35 Paul in the shippe brake bread and eate it And in giuing of almes Esay 58.7 Breake thy bread to the hungry Be cause it was the manner of the Iewes which did vse bread not so thick as we but broad and lesse grosse to begin their meals not with cutting of bread but breaking of it 3. By a Metonimie of the effect it is called the Communion of the bodie and bloud of Christ 1. Cor. 10.16 The cuppe of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the Communion of the bodie of Christ Because as saith Damascen in his fourth booke of the Orthodoxall or right Faith chap. 14. By it wee doe communicate with Christ and by it we do communicate and are vnited or knit one to another 4. The Lords Table 1. Cor. 10.21 by a Metonimie of the Subiect for meate and drinke which are set vpon the table Wherby it appeareth that the Apostles in celebrating the Supper of the Lord vsed not an Altar but a Table Act. 6.2 It is not meet that wee should leaue the word of God to serue the tables not Altars 5. Of the old Fathers it is called a gathering together by reason of the assembly of people which was to celebrate the Supper of the Lord because it ought to serue for the ioyning together not the diuiding of the faithfull For it is a publicke Supper of many gathered into one not a priuate Supper of one Priest 1. Cor. 11.20 21. 6. The Euchariste because of thanksgiuing without which the Supper cannot be celebrated 7 Charitie for because among the Communicants mutuall loue is required Although this brotherly word may signifie the feasts of the Church assembly which also is called brotherly fellowship 1. Pet. 2.17 and 1. Pet. 5.9 So called Iud. vers 12. because they were prepared according to the gifts bestowed giuing liberally to the vses of the poore did giue a certain testimony of their brotherly loue to which some refer that saying A. 2.46 Breaking bread at home u Or from house to house to which feasts they had wont to adde or annex the holy Supper of the Lord as it appeareth out of Act. 6.2 1. Cor. 11.21 and of Tertullian in his Apologetico chap. 39. 8. It is called an offering because of the offering of the brethrens bread cup to him that was present also for the gatherings or liberal gifts which were made to the vses of the poore also because the Supper was offered not to God but to the coÌ„municants as Iustinus teacheth in his second Apologie for the Christians or because the chiefe of the brethren doth send vp praise and glorie to the Father of all saith Iustine in the same place which oblation is most acceptable to him but he saith not that the sonne is offered to the Father by the Priest 9. A Sacrifice an Host and a burnt Sacrifice but in a little more large and broad signification and that because of the praiers and commemoration of the sacrifice of Christ once offered for vs vpon the crosse but figuratiuely because it is a remembrance of that Holocaust and onely sacrifice whereby God is pacified with vs as Christ called his bodie the sacrament of his body Otherwise Christ bidding his Disciples to take but not to offer instituted not a Sacrifice but a Sacrament 10 It is called of Cyprian a sacrament finishing and perfecting all things because it put an end to the legal ceremonies whereof the chiefe was the vse of the pascall Lamb In his traâ—tate of the Lords supper and containeth the mysterie of our perfection in Christ But that the word Masse should be taken for the supper it selfe of the Lord hath beene vnknowne to the Scripture and to the Apostolique Church Whereas some doe drawe it from the Hebrew word Missath which signifieth tribute or oblation it is not likely because the Hebrew words came not to the Latin Church but by the Greek Deut. 16.10 But wee reade no where this word vsed of the Greeke Fathers But the Greeke Church called the Supper of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a holy Function because it is said in Act. chap. 13 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as they ministred Others and more likely doe deriue it from the Latine word Missio that is to say leaue to depart as the ancient fathers said remissing of sinnes for remission as Tertullian So in stead of Mission they said Misse 4 Booke against Marcion from whence sprung that saying Ite Missa est as in time past the ancient Romanes hauing ended their sacrifices did bid these words to bee pronounced licet Missa est as in olde time among the Grecians the Priest hauing ended his seruice did thus signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a dimission to the people as though he should dismisse or send the people away Apul. booke 11. Metamorph. But othersome will haue it called the Masse as it were trans-missed or sent ouer that is to say the Oblation by the Priest vnto GOD. Seing then the Masse which the Popish Clergie doe faigne to bee a Sacrifice belonging peculiarly to the Priests for remission of sinnes both of the quicke and also of the dead doth euery kind of way differ from the Supper of the Lord as it is instituted of Christ is stuffed with horrible Idolatrous madnesse it is an vnworthy thing that the Supper of the Lord should be deformed with the name of the Masse as neither doth it accord that it should be called the Sacrament of the Altar What is the Supper of the Lord It is the other Euangelical Sacrament in the Christian
Church ordained of Christ being euen now about to die for them which are full growne being alreadie baptized and examining themselues wherein by outward breaking of bread and powring out of wine into the cup is represented and as it were is set before the eyes of the faithfull the crucifying of the bodie and shedding of the bloud of Christ for vs and by giuing taking and vsing of those Elements the forgiuenesse of our sins gotten by the death of Christ the inward raking and spirituall enioying of his bodie bloud moreouer communion with Christ ful nourishmeÌ„t in Christ viuification and fellowship together with the rest of his liuely members is signified confirmed sealed to the faithful the memorie of so great benefits giuing of thanks is celebrated for the commendable vse of the faithfull assembled together that they may increase in faith and loue For as by baptisme we are borne againe so being borne again wee are fed and nourished by the Supper of the Lord and in Christ wee are as it were nourished and brought vp to life eternall Therfore when as Baptisme may once onely be administred the Supper of the Lord is to be vsed often because in it Christ is giuen vnto vs after the manner of meate but because meat and drinke doe goe away into nourishment they are often in our life time to be taken of vs. Furthermore the first example or patterne of that definition is the historie of the first Supper of the Lord expounded by Paul and of the rest of the Euangelists 1. Cor. 11.23 Mat. 26.26 Mar. 14.22 Luk. 22.19 What is the efficient principall cause of the Lords Supper The Lord himselfe who is the onely testator of the new Testament and the Authour of the Couenant of Grace and GOD the Redeemer in whome alone it haht pleased the Father to gather together all things Ephe. 1.10 And who is the way the trueth and the life Ioh. 14.6 the high priest Heb. 3.1 and the eternall King of the Church Psal 2 6. concerning whom alone the father cryed from heauen heare him Mat. 17.5 from whom it is called the Lords Supper therfore faithfully to be deliuered of the ministers reuerently to be handled neither is it to be depraued by adding minishing changing For Paul saith 1. Cor. 11.23 I haue receiued of the Lord that which I also haue deliuered vnto you namely by the reuelation of Iesus Christ Gal. 1.12 When hee was taken vp into paradise or the third heauen although this letteth not but that hee knewe very many peculiar sayings doings of Christ both from Ananias and also from other disciples of Christ which were eye witnesses and from Luke himselfe At what time was it instituted 1 Cor 1.23 In the yeare of the world 3995. of the age of Christ 33. of March 24. day which was Thursday in the euening surely that night wherein he was betrayed by Iudas vnto the Iewes was the Supper of the Lord instituted 1. First of all because of the figure going before that is to say of the eating of the Pascall Lambe or the legall solemne and Sacramentall Supper in place wherof Christ substituted the Supper EuaÌ„gelical Lu. 22.14.19 where that being performed a new institution of this in expresse words is put in the stead therof so the Apostle teacheth 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. From whence it followeth that the Supper of the Lord is our Passouer For the same thing in both is signified namely Christ the true and immaculate sacrifice for the sins of the world there promised here exhibited The remembrance of the like benefite there of the deliuerance out of the bondage of Aegypt and of induction into the promised land here of freedome from the cruell slauerie of Sathan and of introduction into eternall life 2. Secondly because of his passion and death neate approching Dan 9.24 27 the remembrance of which benefit therein performed vnto vs he would set forth in this Supper 3 Thirdly that he might plainely shew a consummation and taking away of al Sacraments and Sacrifices of the Old TestameÌ„t and manner of the Paschall lambe it selfe which he had eaten before with the Disciples 4. Forthly that he might signifie or giue to vnderstand that he came in the fulnesse of time Mat. 11.13 Gal. 3.24 Gal. 4.4 5. That hee might so much the more commend his Supper which being now about to dye he so earnestly commended vnto his Seeing that Christ hauing Supped distributed the Supper to the Disciples in the euening whether is it lawfull for vs to giue it in the morning and to them which are fasting It is lawfull because circumstances of time as both of sitting downe of apparrel and of a certaine number of Communicants doe not appertaine to any mysterie neither are they substantiall pâ—rtâ— of the Sacrament neither haue they expres commandement from God because Christ said not This doe yee hauing supped or sitting or standing or so many in number for Christ first did eate the Passeouer because he would after old things institute new But the Eucharist is more conueniently distributed in the morning 1. Because it is an easier thing at that time to haue a holy meeting together forasmuch as in the day time much businesse doth happen wherby men are lead away from holy things 2. Because at that time we are more sober and wee haue a more apt and attentiue minde to perceiue excellent thing Yet notwithstanding the ancient fathers in time of a fast beecause they did spend the whole day in prayers in Sermons and in holy hymnes did giue the Supper of the Lord a little before night And in the time of Augustine in many Churches of Africa as he reporteth the thursday before Easter that the action of Christ might bee the more resembled the Eucharist was giuen to the fathfull in the night and after Supper But this custome was taken away by the sixt Synod or generall Councill which was held at Constantinople Seing that Christ being about to celebrate the Supper abased himselfe to wash the Disciples feete and said vnto them I haue giuing you an example that ye should doe euen as I haue done to you Whether are we being about to communicate tyed to this precept concerning washing of feete Not a whit because Christ did not therfore washe the feet of the Disciples that they should alwaies imitate that fact in kind but that he might driue from them the dreame of a ciuill kingdome of the Messias whereabout they did striue and that hee might shewe in himselfe a perfect example of humilitie like as elswhere hee commaunded that they should shake off the Dust from their feete that they should not beare a staffe nor scrip with them by the way that they should salute no man by the way that they which fast should annoint their head Not that they should drawe these things to a strait obseruation of words but that by this
a Col. 2.15 and our captaine but also our defender vnder whose standard if we fight couragiously we shal get the victorie according to that promise Gene. 3.15 concerning Christ that he should breake the Serpents head And Rom. 16.20 The God of peace shall shortly tread downe Satan vnder your feet and Ioh. 16.11 The Prince of this world is iudged alreadie and that comfort Ioh. 16.33 Be of good comfort I haue ouercome the world as also that we haue the good Angels our keepers and defenders against the wicked being of greater power then they What things be against this doctrine 1. The error of the Sadduces which affirmed that the wicked spirits were not indeed substances but euill affections and wicked thoughts which our owne flesh doth suggest vnto vs. 2. The heresie of the Manichees and Priscillianists who affirmed that the diuels were created such as they are now 3. Origens error who thought that the diuels should one day returne to the Lord and be saued cleane contrarie to the sentence of Christ who saith that the diuels shall go into euerlasting fire Mat. 25.41 all which are confuted by those things which haue bene spoken before The eighth common Place of Man What meane you by this word Man NOt the bodie alone or the soule alone but that which is compounded of both soule and bodie being knit together by a most friendly and streight bond in one person Why did God make man the last of all his workes 1. To the end that because he would make him such an one as should consist of bodie and soule before he was made he might haue all things prepared which do belong to the happinesse of either both of bodie as also of the soule 2. That he might vse the things created to the glorie of the Creatour 3. That the Epitome of the whole world might be described in man as it were in a little mappe and so he might be Gods Little world and as it were a Compendium of the things that were before created 4. Because God would communicate himselfe vnto him and take pleasure in him Who is the Creator of man Gen. 1.26.27 Iehouah Elohim the Lord God that is to say the Father Sonne and holy Ghost who did create man after his owne image immediatly that is without any meanes or without the helpe of the Angels How manifold did God create Man Twofold Male and female created he them to propagate such as shoâ—â—d be like themselues in the world a Gen. 1.27 Did God create them both after one manner No for first he created the man and then the woman againe he framed man of the dust and woman of the ribbe of man b Gen. 2.7 â—2 Wherefore did not God create the man and the woman at once as he did the Angels To the end that as God is one beginning of the creation of all things euen so one man might be the beginning of the generation of all men so as whilest all men know themselues to spring from one man they might loue one another euen as one man and might be knit together by one common bond of blood a Act. 17.26 Why was the woman framed out of the side of man and not of some other part of the body Because she was prouided to be neither a mistris not a maide for man but his mate neither was she to be taken out of his head nor his feete but out of his side that he might vnderstand she was to be placed neare vnto himselfe whom he had learned to be taken out of his side In a word because as the woman was framed out of the side of man when he was asleepe euen so the Church was redeemed by the blood and water which flowed out of the side of Christ sleeping on the crosse b Ioh. 19.34 Eph. 5 25.26 Of how many parts doth man consist Of two the bodie and the soule c 1. Thess 5.23 Whence was the bodie taken Out of the clay or the slime of the earth whereupon he was called Adam of Adamah signifying red earth and Homo ab humo or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pariter quia homo est animal politicon man of a word that signifies the earth therefore Paul saith 1. Corin. 15.47 that he is of the earth earthly which Tertullian in his first booke of the Resurrection keeping the Greeke word interpreteth slime He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians from his forme because he hath his face vpward or of looking vpward agreeable to that excellent speech If then ye be risen together with Christ seeke those things which are aboue where Christ sitteth at the right hand of God Minde those things which are aboue and not the things which are vpon earth Coloss 3.1.2 Which etymologie Ouid hath expressed elegantly in the first booke of his Metamorphosis Whilst other creatures downe do looke vpon the earthly mold To man he gaue a face vpright the skie for to behold Was not the bodie of Adam framed of the foure elements The foure humors whereof his bodie doth consist do proue that Why then doth Moses make mention onely of the earth Because the denomination or name is giuen of the predominant or greatest part What doth this teach vs that his bodie was framed of the clay It doth put vs in mind of our originall to wit that we as well as other liuing creatures are of the earth and therefore that we should not be proud seeing we must returne thither againe a Gen. 3.19 What is the essentiall forme of man It is the Soule Whereof is this word Soule deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of a Greeke word that signifies wind or breathing the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of cooling or refreshing What then is the Soule a certaine wind or blast No but it is not bodily or materiall and therefore indeed a Spirit or a spirituall essence which being seuered from the bodie hath his being How do you proue that the Soule is a spirituall substance Genes 2.7 It is said that God breathed into mans nostrils the breath of Rather of liues which must be noted for the soules immortalitie life Eccles 12.7 Salomon speaking of death saith that then the spirit returneth againe to God that gaue it And Christ in his passion Luke 23.46 saith Lord I commend my spirit vnto thee And Steuen Act. 7.59 Lord Iesu receiue my spirit And Math. 10.28 Do not feare them who kill the bodie but cannot kill the soule Besides Luke 23.43 Christ said to the theefe This day shalt thou be with me in Paradise Now he was not with him in bodie ergo in soule Moreouer also the soule is a subiect capable of all vertues vices arts and sciences and if the soule be once taken away the liuing body perisheth Therefore to conclude it is not an accident but a substance not depending of the being of the bodie After what manner was the
prouidence Hath God so left thus his workmanship whereby he hath made all things as a builder leaueth his house when he hath builded it NO but being continually present with it he ordereth gouerneth and ruleth the things which he hath made Iohn 5.17 My father worketh hitherto and I worke And in the booke of Wisedome 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit which comprehendeth all things neyther could the world stand the space of the twinckeling of an eye if God should withdraw his gouernment from it By what name is the gouernment of the world called It is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prouidence of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prouide or take care of so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a prouidence a taking care of a carefull tegard not a bare and idle foreknowing or knowledge of things but a working and effectuall disposing of all things Wisedome 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God taketh care alike for all This also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Decree and purpose of God a Act. 4.28 and altogether differeth in nature from Prudence which is proper to men for it both deceiueth and is deceiued How many parts be there of Gods prouidence Two One is an eternall and vnchangeable disposing of things whereby he hath decreed from all eternitie to gouerne all things since their creation and to direct and bring them to their appointed ends The other is an actuall and temporall gouernement of the whole world whereby God doth gouerne rule and order all things by himselfe created wisely freely powerfully and well and draweth them vnto their proper ends Why is God said to gouerne all things vvisely freely powerfully and vvell He gouerneth wisely because all things are knowne and open to his eyes and he directeth them b Heb. 4.13 vnto their proper ends and in the end to his owne glorie by his certaine counsell and c Gen. 18.21 psal 33.13 15. 34.16 17. 94.8 9.10 159 7.8 lin 12.6.7 determination although this be sometimes vnknowne to vs. Freely because God is a most free worker who is compelled by no man to this gouerning of all things d Psal 115.3 Powerfully because he suffereth no trouble or paines in executing his will but effecteth whatsoeuer he willeth and as he willeth it without trouble or wearinesse neyther can his working be hindred by any strength or restrained by any law e Psal 115.3 Iona. 1.14 Iohn 4.8 Iob. 9.5.6.6 7 Wisd 8.1 She extendeth her selfe through all things from one end to another mightily and comely dooth she order all things Well f Gen. 50 20 Because he worketh well alwaies yea euen then when the instruments offend and sinne in the worke How many sorts are there of Gods prouidence Three sorts in respect of the creatures Vniuersall Speciall and Particular or singular Suidas citeth out of the auncient Diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prouidence of God is in three maners 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in administration maintaining and vpholding of things 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his approuing and allowing in good actions 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his permission in euill actions What is the Vniuersall prouidence It is that whereby God directeth all creatures according to that secret instinct which he hath put into them at their creation and so preserueth the order of nature which himselfe hath appointed Whence proue you this Vniuersall prouidence of God From diuers testimonies of Scripture The whole Psalm 104. containeth a notable declaration and praise of it Likewise Christ speaketh of it Iohn 5.17 My father worketh hitherto and I worke And Act. 17.28 In him wee liue and mooue and haue our being And Heb. 1.3 All things are sustained by the word of God .i. by the appointment or power of Christs word What is Gods speciall prouidence It is that whereby God gouerneth and ruleth all parts of the world yea euen those which seeme most base and all their actions and euents whether in heauen or in earth as likewise amongst men In heauen so as not the least cloud is bred mooueth changeth or vanisheth but by the appointment of God In earth not so much as a little hearbe or weede groweth florisheth or fadeth without his hand no not the least creature is bred or preserued but by God And amongst men none are conceiued borne neither doe liue are preserued or moue neither doe any thing or die but by the commaundement and will of God Shew me some testimonies of this particular Prouidence concerning all creatures Psal 147.8 Which couereth the heauen with clouds and giueth raine to the earth in season and maketh the grasse growe vpon the mountaines VVhich giueth snowe as wooll and scattereth the hore frost like ashes v. 16. VVhich giueth to beasts their foode and to the young rauens which call vpon him v. 9. Christ speaketh thus Mat. 5.45 Your heauenly father maketh his Sunne to arise and he raineth vpon the iust and vniust And Chap. 6.30 God clotheth the lilies and grasse of the field Chap. 10.29.30 Are not two sparrowes solde for a farthing and one of them falleth not to the ground without your father Yea euen the haires of your head are nombred So God sent a winde vpon the Sea and prepared a fish to swallowe Ionah Iona. 1.4.17 He prepared a plant called Ricinus which is a shrub comming nigh the hignesse of a tree hauing leaues like the Plane tree It is commonly called Palma Christi which went ouer his head and he also prepared a worme to destroy this plant and make it wither Chap. 4 6.7 1. Sam. 2.21 God visited Anna and she conceiued and bare three sonnes and two daughters Deut. 30.20 He is thy life and the length of thy daies Isai 38.5 The Lord added to King Ezechias his life fifteen yeares Ierom. 10.23 The way of man is not his owne that he can walke and himselfe direct his steps Prov. 21.1 The heart of the King is in the hand of the Lord and he turneth it which way he will 1. Cor. 12.6 Who worketh all in all And all these things are spoken of the particular prouidence of God Paule hath this speech 1. Cor. 9.9 Doth God take care of Oxen Doth he in these words exclude them from the prouidence of God No for he feedeth them as all other creatures Psal 147.9 He giueth meat to all flesh and to beasts their food Also Psal 36.6 Thou Lord preseruest both man and beast But in that place Paule teacheth that the Law was not chiefely writ for Oxen which is Deu. 25.4 Thou shalt not muzzle the mouth of the Ox which treadeth out the corne But that it was made for men that they may learne to performe such offices as Iustice requireth and by an argument à comparatis may know that stipends are due to Ministers who faithfully labour in their places Seeing all things are ruled by the prouidence and
b Rom 7 19 which do much obscure the knowledge encline the wil that wee doe not straight put in practise that which we will 2. Because the regenerate are sometimes for a while left to thēselues and forsaken of God who at that time doth not as before shewe his power efficacie in them so that falling into sin they may be humbled returne to God as it may be seene Psal 51.13 c. which is done 1. To humble them 2. To make thē pray for grace 3. That they may acknowledge that grace is of God Is it in our power to refuse or accept the grace of God offered to vs and continue in grace or againe to fall from it If man be cōsidered such as he is of his own nature that is being wholy in the power slauery of sin he can indeed refuse grace neither can he turne vnto God But if you looke to Gods purpose election effectual calling he that is elect cannot but in his time receiue grace For the counsel determination of God cannot be made void Psal 33.11 The counsell of the Lord remaineth for euer And Ephe. 1.11 In whom we are predestinated according to his purpose who worketh all things according to the counsell of his owne will Notwithstāding spiritual gifts are to be ascribed to God only And the regenerate stand not by their own power but by the only power of the holy ghost by which power also they rise after their fals perseuere vnto the end Ps 37.23 The paths of a man are directed by the Lord for he loueth his way though he fall yet he shall not be crushed in pieces for the Lord putteth vnder his hand Heb. 13.5 I will not faile thee neither forsake thee But after we haue bin cōuerted haue giuen place to the first grace doth not our strēgth worke together with the grace which followeth Where the grace of God raigneth there is readinesse to obey cōstācy to perseuere but so as it alwaies proceedeth frō gods spirit consenting therto Phil. 4.13 I am able to do all through Christ that strēgtheneth me But that a man should take so much frō him self as therby to work with gods grace this doth plainly oppose the Scripture Phil. 2.13 It is God who worketh in vs both to wil to do according to his good pleasure Also Ps 23.6 9.11 His mercy preuēted me his mercy shal follow me Also Phil. 1.6 He that hath begun his good work in you he wil also finish it euē vnto the day of our Lord Iesus Christ And 1. Pet. 1.5 You who by the power of God are kept by faith vnto saluation Therfore the whole benefit of our conuersion saluation in the beginning middest end thereof is of gods free mercy If a man can do nothing in spiritual things in vaine therfore are propoūded all punishments precepts reproofs exhortations promises as these If you will do this c. You shal eate the good things of the Land c. Concerning punishmēts I answere that seing sin is cōmitted by a voluntary desire therfore they are iustly inflicted vpon sinners For the other Aug. lib. de corrept gratia maketh answer on this maner O man in the Commandement know what thou oughtest do In thy correction know that through thine owne fault thou hast not that thou shouldest haue In making petition knowe vvhence thou receiuest that thou vvouldest haue And God conuerteth a man kindleth faith in him not without means that is not without the word not without hearing reading meditating vpon the doctrine which soundeth in the ministery not without a wrestling resistāce of his will Certainly the wicked can impute their hardnes to none but themselues but by the word they are vrged in their consciences are made more inexcusable against the day of iudgement But the godly by exhortation are prepared to obey exhortation are conuicted by reprehension of their sins To conclude God by his promises testifieth how vnworthy the vngodly are of his goodnes but the godly he allureth by the swetnes therof to loue of his precepts But Zachary Cha. 1.3 seemeth to part diuide the effectes of our cōuersion betwixt God vs saying Turne you vnto me I will turne vnto you I answere Zacharie speaketh of an outward conuersion to good works he speaketh of such a conuersion in god not wherby he reneweth mans hart vnto repētance but wherby he sheweth himselfe to be mercifull wel pleased by the prosperity hee sendeth For cōcerning the inward conuersion Ieremy speaketh in the Lam. 5.21 on this maner Turne vs O Lord we shal be turned And Deut 29.4 God hath not giuen you a heart to vnderstād to which is answerable that saying of Augustine O Lord giue that which thou comādest command what thou vvilt Da quod iubes iube quod vis But Moses Deu. 30.11.14 speaketh thus The commandement which I cōmand thee this day is not hid frō thee neither is far off but it is vvith thee euen in thy mouth in thy heart that thou maist do it 1. I answer in general that Moses doth not speak of any power in thē to perform perfect obediēce to the law but of a natural doctrinal notice of the cōmandemēts of the Deacalogue so that the people could pretēd no ignorāce seing they had the tabls therof writtē for them so might repeate them by heart and had the lawe written and engrauen in the knowledge and minde 2 According to Paules application Rom. 10.8 we adde further that Moses speaketh not simply of the commaundements of the Lawe but of the promises of the Gospell and that he maketh this easines of performance to consist not in mans power but in the helpe assistance of the Holy Ghost who accomplisheth mightily his worke in our infirmitie a 2 Cor 12.9 What is the vse of this Doctrine That man being taught that no good remaineth in him may bee humbled that hee may glorifie God by the confession of his owne want that hee may aspire and labour to that good which hee wanteth that distrusting his owne strength he may relie vpon God that hee may learne that hee must recouer in God that which is wanting to himself that he may acknowledge the greatnesse of Christs benefits that he may knowledge and professe the free gift of the Holy Ghost working in him that hee may yeelde obedience to the operation of the same Holy Ghost and may so much the more constātly continue in calling vpon God by praier What things oppose this Doctrine 1. The errour of Plato who laboureth by disputation to proue that vice is not voluntarie and that men of their owne disposition are not euill Also that of Aristotle who saith that reason moueth and perswadeth a man to the best things and that reason is a thing disagreeing with sinne in the end of his Ethicks when as notwithstanding reason doth not
respect of that morall kinde of Lawes which takes order that the disturbers of humane societie may be punished that honest and lawfull peace be maintained that the publike safetie and quiet be preserued and that iudgement and iustice preuaile What things are Disparata i. disagreeing or of other nature then the Law The Gospell is of another nature of which we will speake in next place What opinions do oppose this doctrine of the Law 1 The error of the Manichees who say the Law is euill because it worketh wrath Rom. 4.15 whereas it doth not worke this effect properly but through the transgression of him that breaketh it 2 Of the Pelagians who thought themselues to be so disposed and able by nature as to performe it 3 Of the Antinomi and Libertines who thinke that Christians haue no more need of the morall Law and that the ten commandemens are not to be preached in the Christian Church because the faithfull are borne againe of the spirit 4 Of the Pharisees who thought the fulfilling of the law to be easie possible c Mat. 19.20 and that some of the commaundements were great commaundements as those which concerned more grosse sinnes murder adultery periurie some they thought were the least commaundements the transgressing whereof God did not regard as the inward affections wandring from the law of God d Matt. 5.19 Also that error of the same Pharisees and of the Ebionites who taught that the obseruation of the ceremoniall law was to be ioyned with the Gospell 5 Of the Papists who affirme that perfect obedience to the law may be performed by a regenerate man pro statu viatoris as he is in the estate of a pilgrime that the scripture doth ascribe to the godly diuers seuerall works whereof some are good and such as satisfie the law some euill and resisting the law that the law doth not require of men any more perfect obedience then that which may be performed in this life yea moreouer that a man may doe more then he ought if he will which workes they call Workes of supererogation and that therefore men become iust before God through the obseruation of the law and doe deserue by it eternall life 6 The same Papists foolish and peruerse imitation who bring into the Church the Leuiticall ceremonies 7 Of those brainsicke heads who will haue Christian common weales to be gouerned onely by the politicke lawes of the Iewes 8 Of the Anabaptists who faine that the Patriarches beleeued nothing of the Gospell or promises of eternall life but that they were onely fed with the outward and corporall promises because they are said to haue beene in the law a Rom. 3.19 and vnder the law b Gal. 4.3.5 as also because it is written Math. 11.13 that the law was vntill Iohn came To conclude all errors concerning the true meaning of the law as also all sins which are against euerie of the ten commandements The twentieth common Place Of the Gospell What doth the word Euangelium signifie IT properly signifyeth a good ioyfull happie and glad tidings or message in which sense Aristophanes vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I told them good tidings So in Appians writing of the murder of Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying the good newes to Anthonie 2 It signifieth a reward giuen to them who brought good tidings Hom. odyss 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Let this be my reward for my good newes that when he shall returne to his house you cloath me with good apparell Ierkin and Coat 3 It signifieth a Sacrifice offered for good newes receiued Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he offered Sacrifice vpon receipt of his good newes But in what signification doth the Scripture vse this word Euangelium or Gospell 1 As the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to report ioyfull things Isa 52.7 How beautifull vpon the mountaines are the feete of them who bring the glad tidings of peace and tidings of good for which word the Prophets vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to report good newes so the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue termed Euangelium or Gospell a Marc. 1.15 that notable and ioyfull report of saluation procured by Christ to them that beleeue or a solemne preaching of the grace of God manifested and exhibited in Christ Luk. 2.10 I bring you tidings of great ioy that shall be to all people for this day is borne vnto you a Sauiour which is Christ the Lord. 2 By Metonymie it is taken for the historie concerning Christ concerning things which he taught and did b Act. 1.1 And in this sense we reckon foure Gospels Sometimes also it signifieth the publication of the doctrine of the Gospell the preaching and notifying of the same as 1. Cor. 9.14 Liue of the Gospell that is of the preaching of the Gospell and 2. Cor. 8.18 Whose praise is in the Gospell But what is the reason of this name Because as to malefactors condemned to a most grieuous and ignominious punishment for their offences nothing can happen more ioyfull and acceptable then that being freed from the sentence of condemnation they should enioy the libertie and glorie of kings so likewise to men cursed for their sins and condemned eternally nothing can happen better or more welcome then to heare that being free from the sentence of him that condemned them that they are reckoned and are indeed in the number of the sonnes of God What is the Gospell It is a heauenly doctrine brought out of the secret bosome of God the Father by the Sonne preached by the Apostles and comprehended in the bookes of the new Testament bringing a a good and ioyfull message to all the world namely that mankinde is redeemed by the death of Christ the onely begotten sonne of God so this remission of sinnes saluation and eternall life is prepared for all men if so be they repent and beleeue in Iesus Christ VVho is the author or efficient cause of the Gospell God who hath vouchsafed to reueale his hidden purpose and good pleasure concerning our redemption whereupon it is called the Gospell of God Rom. 1.1 A fellow cause or ioynt cause is the word that is the Sonne of God who comming out of the fathers bosome hath declared it to vs as he first pronounced the promise of the Gospell in Paradise Gen. 3.5 The seed of the woman shall breake the Serpents head By what instrumentall cause or by whose meanes was the Gospell made knowne to the world 1 By an Angell of God who soone after Christ was borne said Luke 2.10 I bring you tidings of great ioy c. For this day is borne vnto you a Sauiour c. 2 By Iohn who preached the summe of the Gospell shewing Christ and calling him the Lambe of God that is a Sacrifice appointed by God to make satisfaction for the sins of the world In which
will when a man disposeth of his goods how they shall be ordered after his death The Grecians doe properly and peculiarly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 According to the vse of Scripture it is vnderstood to be a couenant or agreement betwixt God and men who before were at variance in which couenant God doth promise to man those benefits which himselfe hath namely saluation and eternall life and man on the other part doth relie vpon God by confidence in his promises and doth confirme his faith nourish it by the testimonie of the couenant a Heb. 7.22 And for this cause is called of the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith which properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is a couenant betwixt them which liue 3 Metonymically with addition of Old or New it signifieth the bookes and distinct parts of the Bible The old Testament signifieth the writings of Moses and the Prophets and the new containeth the writings of the Euangelists and Apostles 2. Cor. 3 6. God hath made vs able Ministers of the Nevv Testament And verse 14. Euen vntill this day the same veile remayneth in the reading of the Old Testament Seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith doth not signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a couenant amongst them who liue 1. Reg. 5.12 why doe the Greeke interpreters of the Bible call the couenant made by God with men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a testament Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a generall word signifieth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a bargaine or couenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which generally signinifieth to couenant and agree vpon a bargaine Luc. 23.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. I make a couenant with you as the father couenanted or gaue order to me 2 Againe because this couenant of God with men hath some thing common with a testament and differing from other couenants for in other couenants nothing is lesse required then the death of them who enter couenant heere on the contrarie it behooued that the couenant made betwixt God and men should be confirmed by the death of Christ For these causes also the Apostle Hebr. 9.15.16.17 Doth keepe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and draweth an argument from the proper signification thereof And it is called a testament because it is a certaine testimonie of the will of God Of what parts consisteth the Testament betwixt God and men Of three 1. A free promise on Gods part 2 Faith in the promise on mans part 3 The outward testification or marke of the same euery of which parts by a Synecdoche a part for the whole receiue the name of Testament as Gal. 3.17 The law doth not make void the couenant confirmed before by God where the word Testament is vsed for a promise made by God to Abraham a Gen. 17.7 2. God said to Abraham b v. â— Thou therfore keep my Testament Psal 44.18 All these things are come vpon vs yet doe wee not forget thee neyther deale falsely concerning thy Testament where the word Testament is vsed to signifie the faith of man towards God 3. Gen. 17.18 This is my Testament that euerie male among you be circumcised and Luke 22 20. This cup is the new testament in my bloud and Act. 7.8 God hath giuen to Abraham the testament of circumcision It is vsed Metaphorically for an outward signe or testimonie and badge of the testament Gen. 17.11 Hath God made more or onely one couenant with men As since the time of the fall of our first parents hath beene and is the same way to attaine saluation by Christ so there is one perpetuall couenant or testament of God whereby God bindeth himselfe to giue saluation to all those who beleeue in Christ But doth not the scripture mention two couenants It doth indeed because of the dispensation of the same couenaÌ„t which at diuers times was diuersly appointed by god wherof the one is called the Old Testament the other the New Yet we must note that the old Couenant is vnderstood and called two waies somtimes in respect onely of Moses his lawgiuing and it is called the couenant of the law the sanction and establishing whereof is described Exod. 24. and sometimes to signifie the couenant of grace or free couenant in what manner it was made with Abraham and his posteritie Gen. 17.7 But by the appellation of the new couenant is vndestoode no more then the free couenant Of both these Ierem. 31.31.32 speaketh thus Bebold the daies shall come saith the Lord and I will make with the house of Israell and with the hovse of Iuda my couenant not according to that couenant which I made with their fathers in the day when I tooke them by the hand to lead them out of the land of Aegypt but this is my couenant which I will make with the house of Israell After those daiet saith the Lord I will giue my law in the middest of them and I will write in their heart and I will bee their God and they shall be my people and I will be mercifull to their iniquities After which words the Apostle addeth Hebr. 8.13 VVhen he saith a newe one he hath abrogated the former And Galat. 4.24 He teacheth that Agar the seruant was a shadow of mount Sinai from which was giuen the Law and that Sarai the free woman was a fâ—gure of the heauenly Ierusalem from which sprung the Gospell and he addeth that by these are signified the two Testaments the one bringing forth children vnto bondage that is slaues and the other to libertie or free men and in the ninth Chapter to the Hebrewes he maketh a comparison of the Old and New Testament the summe whereof commeth to this purpose that the Old testament was a shadowe of the New and the New a fulfilling of the Old the new was folded vp in the Olde and the New enfolded in the Newe But in this place where the question is concerning the likenes and difference of the Old and New Couenaunt we by the name of old vnderstand onely the free Couenant in such sorte as it was made with our fiâ—st parents straight after the fall and was confirmed to Abraham of which the law of Moses was an helpe and at length it was renued in Christ Dan. 9.27 How are these two testimonies one which are so diuers In substance or in respect of all the causes thereof to wit Efficient Matter Forme and End How do they agree in the efficient cause Because the antecedent cause of both the couenants was the wonderfull descending and as it were abasing of God whereby he stooped so low as to binde men in league and couenant vnto him which thing Moses testifyeth Deut. 8.17 9.5 Offering the pure mercie of God against the merits of the Iewes and Iosua 24.2.3 But the antecedent and meritoriovs cause is the death of
place Of Christs Resurrection VVhat is meant by rising againe THat properly riseth againe saith Hierom which before fell by dying and therfore neither the diuinitie nor soule of Christ properly but the same bodie which fell by death rose again NotwithstaÌ„ding the Resurrection of Christ belongeth also to his soule but in some respect onely that is so farr forth as by the resurrection it was restored to the owne body What therefore is the resurrection of Christ It is the first degree of his exaltation whereby he according to his humane nature by the power of God putting off infirmity mortality his soule returning into his bodie reuiuing came the third day out of the Sepulcre as conquerour tryumphed gloriously ouer death hell that he might quicken all that beleeue in him and that the dead being raised againe in the last day he as a king of the Church might giue to all the elect a ioyfull victorie and immortall life casting the wicked away into perpetuall torments By what power did Christ rise againe Not by any power begged from others or any power of a nature created but by the proper power of his Godhead Iohn 10.18 No man taketh my life from mee but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe For which cause his true Doctrine is shewed by his resurrection Rom. 1.4 in these words And declared mightily to be the sonne of God touching the spirit of sanctification by his rising from the dead Yet because the workes of the trinitie ad extrà without are vndiuided therefore this rising againe being taken actiuely is attributed both to Christ himselfe to the father and the holy Ghost Ephes 1.20 according to his mightie power VVhich he vvrought in Christ vvhen hee raised him from the dead and set him at his right hand in heauenly places Also Coloss 2.12 and Rom. 8.11 If the spirit of him that hath raised Iesus from the dead dwell in you he that hath raised Christ from the dead shall also quicken your mortall bodies by his spirit vvhich quickneth dvvelleth in you For that power wherby Christ was raised againe is essentially common to the three persons Did the humanity of Christ vvorke together vvith the Godhead in his resurrection According to the Diuine nature Christ himselfe wrought his resurrection a 2. Cor. 13 14. he suffered through the infirmitie of the flesh and liueth by the povver of God But properly hee rose againe according to the humane nature which obeyed the Godhead raising it vp and moued it selfe as the will and power of the Godhead directed it Wherupon came this common effect or worke of both natures Death was swallowed vp in victorie 1. Cor. 15.54 the Resurrection is attributed to the whole Christ b Rom. 1 4. but actiuely according to the spirit of sanctification passiuely according to the flesh From whence is the confirmation and certaine knowledge of Christs resurrection to be taken From the adiuncts or testimonies both those which went before which concurred at the time of it and which came after VVhat are the testimonies going before Partly prophecies partly figures or types by which the resurrection of Christ was aforehand signifyed Prophecies are euident and plaine affirmations concerning the resurrection of Christ which was to come As among others these 1. Out of Moses Gen. 3.15 The seede of the woman shall bruâ—e the head of the Serpent that is Christ shall ouercome sinne death and Sathan which he could not do otherwise then by rising againe 2. And Psal 16.8 where Dauid in the person of Christ saith Thou wilt not leaue my soule in the graue nor suffer thine holy one to see corruption 3. Out of the Prophets Esai 53.10 VVhen he shall make his soule an offering for sinne he shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand therefore hee shall rise againe And Daniel 9.24 saith that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome in which iniquitie shall be taken away euerlasting righteousnesse brought in place Therefore he foresaw that Christ should be raised againe Which prophecies are proued true by the euenr What figures of the resurrection were there 1. Adam who was cast into a sleepe againe raised vp out of whose side whilest he slept was Eua made Gen. 2.21.22 was a type of Christ who died was raised again out of whose side being opened issued forth both water bloud by which the Church was bred and purged 2. Isaac who was laid on a pile of wood and was deliuered by an Angel a Gen. 21.9.11 was a type of our Redeemer who died so for vs in regard of his humanitie in his sacrifice for vs that notwithstanding in regard of his Diuinity he remained immortall 3. Ioseph who was cast into prison afterward brought out againe and aduanced to great honours b Gen· 39.20 41.41 did resemble Christ rising again from death who receiued the rule of heauen and earth 4. As Samson when he was shut vp the city gates being locked did notwithstand securely go forth breaking the lock and carying away the gates c Iudg. 16.3 so the Lord opening the Sepulcre which was sealed vp was deliuered from death 5. Ionas being cast quick out of the fishes belly d Mat. 12.5 40 resembled Christ who came out of the graue aliue To conclude Dauid hauing scaped so oft out of persecution and being aduanced to the kingdom did shadow forth the death resurrection of the Lord. And what is the vse of all this which hath beene said That our faith may therby be confirmed for the certainety of our faith as Augustine saith consisteth in this that all things which haue bin foretold of Christ haue fallen out vpon Iesus the son of Marie Therefore he is the true Messiah and Sauiour of the world What are the adiuncts of Christs resurrection which coÌ„curred with it The time At what time did Christ die and was raised aaaine At that very time when the Patriarch Iacob foretold that he should come whilest Moses his forme of gouernment yet lasted stood but bended to ruine Gen. 49 10. The Scepter shall not be taken from Iuda and the lawgiuer from betweene his feete vntill Silo come And Daniell doth expresse the verie yeare of his passioÌ„ Whence may be perceiued the certainty of gods promises and our faith concerning the promises not yet fulfilled is confirmed and the error of the Iewes who holde the messiah is not yet come is confuted At what time of the yeare did he rise againe In the Springe time that the time it selfe might admonish put vs in minde of the power of Christes death and resurrection as Lactantius hath elegantly expressed it in these verses Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo Namque renascenti
he is here lo he is there And Paule bids that we shew forth the Lords death till he come 1. Cor. 11.26 What therefore is that which Paule saith Ephes 4.10 that Christ ascended aboue all heauens that he might fulfill all things The meaning is that he might poure out vpon the Church which consisteth both of Iewes and Gentiles his gifts and benefits by the holy Ghost a Ioh. 14.16 For so is the word of fulfilling taken b Isa 33· 5. Ierm 31 25 And this particle answereth to that which he said before out of Psalm 68.19 Hee ascended vp on high and gaue gifts to men the similitude being taken from Princes who after victorie obtained doe shew their liberalitie to all their people 1. Serm. de aduentu eyther by solemne feastes or largesses and gifts Or vnderstand it so as Bernard hath obserued that he might fulfill all things namely which were foretold and which were required to our saluation What witnesses were there of his ascension The Angels for it was fit that he who in his conception natiuite temptation death and resurrection had vsed the ministerie testimonie of Angels should now also vse the same for witnesses when he was to performe the greatest worke pertaining to his diuine maiestie 1 That he might mitigate their griefe which his Disciples tooke at their separation from their meekest Lord and Master by the promise of his future comming 2 That when the sight of the Apostles fayled they might shew the way into heauen as Chrysostome saith homilia de ascension◠Domini 3 That they might teach that though he was absent in bodie yet he would defend his seruants by his spirit and protect them by the ministerie of Angels Besides this witnesse of the Angels the Disciples also were witnesses Who were the foretellers of this ascension Dauid a thousand yeares before it fell out saw this triumph in the Spirit and sang a song of victorie to Christ triumphing a Psal 68.5 Enoch the sonne of Iared the seuenth man from Adam a man verie godly and a Prophet was taken vp into heauen and did figure this ascension b Gen 5.24 Heb. 11.5 being suddenly made of mortall immortall and translated into eternall blessednesse c 1. Cor. 15 52. 1. Thes 4 17 But chiefely Elias being caried vp into heauen by a whirle wind on a fierie Chariot and horses that is which shined with light like fire d 2. King 2.11 was a notable testimonie and example not onely of the Lords ascension but also of eternall life For that which the Lord saith Iohn 3.13 No man ascendeth vp into heauen but he that hath descended from heauen the sonne of man which is in heauen is to be vndestood of the proper vertue of his ascension and his aduancement aboue all creatures But how doth the ascension of Elias differ from Christs ascension As a shadow differeth from a bodie or a picture from a quicke man For 1 Elias was translated into heauen without the panges of death that God by this publicke testimonie might auow and ratifie his doctrine and by this meanes might reclaime the Israelites from Idolatrie to sincere religion and pietie But Christ before he ascended suffered and died but he reuiued and manifested the glorie of his resurrection by ascending and confirmed also whatsoeuer was said or done by him 2 Elias ascended by the ministerie of Angels in a fiery chariot In homil ascensionis because as Gregorie saith Pure man needs the helpe of other things neither could he ascend into heauen by himselfe whom the impuritie of his flesh did oppresse and keepe downe Bvt Christ was caried vp into heauen not in a chariot but by his owne power without the ministerie of Angels because he who had made all things was by his owne power caried aboue all things 3 Elias left vnto Eliseus his cloke the gifts of the spirit doubled vpon him but Christ compassed his Disciples with his cloke that is he put vpon them power from aboue filling them with the gifts of the holy Ghost and gaue vnto them power to worke miracles double to his greater then his own a Ioh. 14.12 not in nature but in number and efficacie or with greater effect I say with greater power not of the Disciples but of their maister who wrought in them but especially the conuersion of the Gentiles vnto Christ by the preaching of the Gospell 4 Elias was made a Citizen of heauen but vnto a Christ alone is giuen a name aboue all names and he is become so much more excellent then Angels by how much he hath obtained a more excellent name then they haue Ephes 1.21 Phil. 2.9 Heb. 1.4 What is the end of this Triumph 1 That he might seale vnto vs the worke of our redemption being now complete and perfected and might testifie that eternall righteousnesse was brought vnto vs. For which cause Augustine calleth it the confirmation of the Catholike faith To the same effect is that Ephes 4.10 He ascended that he might fulfill all things namely all the oracles and prophecies which were extant of him such as was the foretelling of his ascension and which it behoued to be fulfilled to accōplish the work of our redemption 2 That he might giue a cleare testimonie of his Godhead by which mans nature was caried on high 3 That hauing ouercome death he might obtaine that glorie in his humanitie which before the foundations of the world were laid was prepared for him a Ioh. 17.5 For then Christs glory was made most apparant when as the new guest who was both God and man was entertained in heauen which then the Angels had not seene from beginning of the world To the same purpose is that which is said Psal 24.7 Ye Princes open your gates that the king of glorie may enter in 4 That he might prouide for vs a mansion and abode in the heauens and might put vs in certaine hope that our soules being separated from our bodies should go vnto him and that we also may ascend into heauen in bodie also at the last day for where the head is there also must the members be Iohn 14.3 What are the effects and fruits of the Lords ascension 1 Captiuitie was led captiue Christ triumphed ouer Sathan death sinne and hell of which it is said Coloss 2.15 And he hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse 2 The sending of the Comforter that is the holy Ghost and that visibly namely on the fiftieth day after his resurrection Act. 2.1 c. Which the Apostles should not haue receiued vnlesse Christ in his bodie had departed from them Iohn 16.7 Then a visible powring out of diuers giftes of the same spirit vpon the Church Epist ad Dardanum And to this effect is that saying Ephes 4.10 He ascended that he might fulfill all things not in his
must beleeue in him alone Rom. 10.14 How shall they call on him in whom they doe not beleeue But wee doe not beleeue in Angels and holy men 5 Because the saints are read to haue called vpon none at any time besides God Wherefore the inuocation of Creatures is wicked and sacrilegious because it taketh away from God his glorie is established without faith in the word yea rather is contrarie to the same Which also Epiphanius doth stirre against Pag. 448. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the old errour shall not rule ouer vs to forsake the liuing and to worship one fashioned of him VVhat need is there to poure forth our praiers vnto God when as he loueth vs knoweth already before hand what things we need what is expedient for vs neither hath need of an informer but rather hath decreed that he wil giue thē Esay 65.24 Mat. 6.32 1 Because as God hath appointed this order that he will nourish vs with meate and drinke although he could doe it without these meanes so it is his will that we should obtaine by prayers which proceed from faith the good things which belong both to our saluation and also to the sustaining of this life c Iam. 1 6. and Christ saith Luke 11.13 Your heauenly Father will giue the holy Ghost to them that desire him not to them that are idle 2 Because he will haue his owne right to be giuen to himselfe Petentibus non otiantibus and vs to be admonished from whence succour is to be sought from whom good things doe come vnto vs and to whom things receiued are to be ascribed and also what is our need 3 That he is the ouerseer of our matters as it is said Psal 34.15 The eies of the Lord are vpon the righteous and his eies are open to their crie and that as a most gentle father he will bestow vpon his beseeching children those things which they desire according to his will be neere vnto all that cal vpon his name in truth a Psal 145 18 4 That we may receiue his benefits with true thākfulnes of mind which by our praiers we do testify to happē vnto vs from his hand 5 That we may more earnestly miditat vpō the boūteousnes of god 6 Finally he wil haue our faith in petition expectation of his benefits to be exercised by feruent praier to be kindled our hart continually to be inflamed with a desire of seeking of louing of worshipping him Are we vnworthier or greater sinners then that we may presume to pray But we must set the commandement of God against our vnworthines and his promises and kinde allurings and also the most sweet name of a Father which he vouchsafeth to suggest vnto vs. Finally the righteousnes and intercession of the Mediatour against the sense of our sins for it is written Call vpon me in the day of trouble and Ioel. 2.32 Whosoeuer shall call vpon the name of the Lord shall be saued And Math. 7.7 Aske saith our maister and ye shall receiue knocke and it shall be opened vnto you Seeing there is none which ma◠present himselfe vnto God and come into his sight by whom is God to be inuocated of vs or who is our mediator with the heauenly Father By him who is giuen vnto vs of the father himselfe a Mediator Aduocate and Priest b 1 Tim. 2.5 1 Ioh. 2 1 Wherefore he himselfe saith Iohn 14.6 I am the way the truth and the life No man commeth vnto the Father but by me And vers 13. as also chap. 16.23 VVhatsoeuer ye aske the Father in my name he will giue it you In this regard God had appointed in the law that the priest alone going into the Sanctuarie a Exod. 28 9 39 7. 14. should beare vpon his shoulders the names of the Tribes of Israell and so many most precious stones before his breast but the people should stand a far off in the court and from thence should ioyne together praiers with the Priest And whereas Christ biddeth his Disciples flie to his intercession after he had ascended into heauen saying Iohn 16.26 A◠that day shall ye aske in my name he denieth not that God was appeased with the intercession from the beginning of the world but he doth rather commend vnto vs this benefit as now more cleare after the Ascension of Christ as the Apostle saith Hebr. 10.20 That a new way is prepared for vs into the most holy place Marke 10.47 Acts 7.59 Therfore Christ is to be inuocated by a double name 1 As God the author of all good things with the father and the holy ghost b. 2 being mediator intercessor that we may be heard by him Therfore he is called a priest for euer Psa 110.4 Ro. 8.34.3 Who is at the right hand of God maketh request for vs that it may be euidēt that he is a perpetual mediator not only of redemption but also of intercession Heb. 7.25 VVherefore he is able perfectly to saue them that come vnto God by him euer liuing to make intercession for them Not by any gesture or prayers as though being fallen downe at his fathers knees he did humbly pray for vs but both by the merit and vertue of his death and price of redemption which is alwaies fresh before God and vpon which the father looking doth heare those that be his and also by offering vnto him our praiers And this is that which is Zacharie 1. vers 12. The Angell is ready to pray fot the people of God and to offer the prayers of the Saints Apoc. 8.3 To wit that Angell which deliuered Iacob from all euill c Gen. 28.16 And which went before the tents of the Israelites in the wildernes brought them into the land of Canaan d Exod. 23 20 that is the Sonne of God Iesus Christ God and man the onely mediatour betweene God and men Wherefore not trusting in our owne worthines or merits we come into Gods presence not as the Pharisee e Luk. 18.11 Or as Agamemnon who thought that he should be heard for his sacrifice of a hundred beasts Chryses for his merits but by the protectiō of Christ alone And frō hence is to be sought a difference between a christian praier the prayer of al other men for faith alone in Christ doth make a difference between the inuocation of Christians of other men But must not we go vnto God by Saints as we goe to the king and the prince by Earles and Councellors This is a wretched excuse saith Ambrose for therefore do men go to the king by tribunes and Earles because the king likewise is a man and knoweth not to whom he ought to commit the commonwealth But to get any thing at the hands of god from whom nothing is hid there is no need of a helper but of a deuout mind And Christ vpon earth heard
c 2. Thess 2 8 Revel 20.10 whome the Lord at that time chiefly will destroy with the spirit of his mouth that is by the preaching of the Gospel and after vtterly abolish in his glorious comming that is when he shall returne in glorie vnto iudgement which the Epithite glorious comming sheweth 4. The vnreasonable creatures also the heauen and earth and whatsoeuer is contained in them shall be iudged in their manner For 2. Pet. 3.7.10.11.12 The heauens and earth are reserued vnto fire against the day of condemnation and of the destruction of vngodly men and the heauens shall passe away with a noyse that is from mutabilitie to immutabilitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruption and the Elements shal melt with heate and be dissolued and the earth with the workes that are therein shall be burnt vp but not as touching the Essence as if this most goodly frame of the world were to be brought to nothing for then where should Christ execute his iudgement but that it is to be restored to a better more excellent forme as touching the corruptible qualities all those things being taken away which are vnperfect and transitorie certaine filthinesse dregs of mortality being put away purged by fire as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing the vertue of cleansing as gold in the fornace as it is saide 1. Cor. 7.31 The fashion of the word goeth away not the propertie And Rom. 8.22 We knovv that the vvhole vvorld groneth vvith vs also and trauaileth in paine together vnder hope that it also shall be deliuered from the bondage of corruption into the glorious libertie of the sons of God So Act. 1.21 a restauration of all things is promised So Ps 102.72.28 The heauens shal perish and they shal all waxe old as a garment as a garment shalt thou fold them and they shal be changed namely to the better And Reuel 21 1. I saw a new heauen So Isaiah 65 17. and 66.22 New heauen and a new earth that is renewed are promised Therfore Peter addeth verse 13 We looke for new heaueÌ„s a new earth according to his promise wherin dwelleth righteousnesse but it is not reuealed in the Scriptures what manner of restauration this shall bee For vvhat things shall iudgement be giuen For the faith and vnbeleefe of euery one according to the effects of either a Math. 12.36.37 for euery idle word how much more for grieuous sin shall there an account bee giuen in the day of iudgement euen of them that doe not embrace the satisfaction of Christ Rom. 2.16 The Lord will iudge the secrets of men And chap. 14.12 Euerie one shall giue an account for himselfe vnto God 2. Cor. 5.13 Euerie ones worke shall be manifest for the day will declare it and the fire will trie euerie mans worke what it is although this day may be better vnderstood of the light of truth driuing away the darknesse of ignorance and shining in our mindes as fire And 2. Cor. 5.10 All must be made manifest that euerie one may receiue according to what he hath done be it good or euill The like Reue. 20.12 Whereupon saith Augustine In what facts euery man shall be found when he departeth from his bodie in the same shall he be iudged VVhat shall the forme of this iudgement be It cannot be declared but yet the Scripture shadoweth it vnder the figure of a most iust and royall iudgement a Math. â—4 30.31 25.31 50. follow Math 13 26 1 Thess â— 4 And it doth consist in preparation sentence and execution of the sentence giuen The preparation shall be on this wise 1 As a theefe commeth in the night so shall Christ on a sodaine come visibly from heauen from whence we are bidden to looke for him in his maiestie that is in diuine power in heauenly brightnsse in glorification of bodie in authoritie to iudge and in the guard or company of all his Angels and armed with flaming fire b 2 Thes 1.8 Psal 50.3 A fire shall goe before him he shall not then come alone humble despised neither vnto affliction as in the first comming c Math. 11.29 Isa 53.5 2 He shall sit on the throne of the glorious maiestie d Math 19.28 but what the throne may be no man must enquire yet for certaine it shall appeare corporally and visibly in the clouds of heauen apparent to the eyes of all men Act. 1.11 and Reue. 1.7 Behold he commeth with clouds and euerie eye shall see him yea euen they which pierced him thorow 3 He shall gather together by the ministerie of the Angels all nations before him so that not any how wicked and mightie soeuer can withdraw himselfe or be absent escape flie from or resist thar appearance 4 He shall separate them one from another as a shepheard doth seuer the sheepe from the goats and he vvill set the sheepe that is those who haue heard his voice and haue embraced his sheep like innocencie on his right hand but the goates that is those who despising their shepheard haue followed their owne wantonnesse and lust like goates on his lest 5 He shall giue a double definitiue sentence and that in order The first shall be most earnestly wished for of all the Elects for the King shall say to them that shall be on his right hand with a singuler affection of fauour and loue commending and setting forth the grace God and his free adoption his Election from the beginning and blessing in Christ not their merits Come ye blessed of my father and possesse for your inheritance the kingdome prepared for you since the foundations of the world were laid Whereunto he will adde a reason of the cause taken from the fruits of faith declaring the cause that is from the works of mercie performed vnto him in his members For I was an hungrie and ye gaue me to eate c. The second shall be most fearefull For turning vnto them that shal be on his left hand he will say vnto them depart from me ye cursed into hell fire which is prepared for the diuell and his Angels Whereunto in like sort he will adde the reason of the cause for I was an hungrie and ye gaue me not to eate c. 6 The execution of the sentence shall presently follow the sentence For the reprobates being expulsed by the Angels from the Lords presence shall will they nill they be compelled by his glorious strength to goe into eternall torment a 2. Thess 1.8 9 but the godly shall be taken into the ayre to meete the Lord that they may enioy eternall life and blessed immortalitie with Christ b 1. Thess 4 17 After what law will Christ giue sentence Although the godly shall be freed also from the word of the law in as much as Christ hath fulfilled it for them and by the same law which appointeth euerie sinner to eternall punishments shall the wicked be condemned yet
the last iudgement shall not so much be squared by the word of the Law as of the Gospell which the Apostles haue preached according to that Ioh. 3.36 He that beleeueth in the sonne hath euerlasting life and he that beleeueth not the sonne shall not see life but the wrath of God abideth him And chap. 12.48 The word that I haue spoken it shall iudge him in the last day And Rom. 2.16 The Lord shall iudge the secrets of men according to my Gospel by Iesus Christ For the sentence in that generall iudgement shall be nothing else but a manifesting or declaring or the sentence now before vttered in this life by the ministerie of the word as concerning the iustification and condemnation of all VVhat are the noats or properties and Epithites of the last iudgment The Apostle Rom. 2.5 reckoneth vp three 1. for he calleth it the day of wrath that is of vengeance because vengeance shall be taken on all who in this life haue not beleeued the Gospell So Sophoniah 1.15 That day shall be a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie and darknesse a day of clouds and blacknes so called indeed in respect of the wicked which day shall be a day of reioycing to the godly 2 The day of Reuelation because heere things are hid but there the thoughts words deeds of all the reprobates how secret soeuer shall by the diuine and omnipotent power of the Iudge be laid open Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things vvhich vvere vvritten in the bookes according to their vvorkes But of the Elect the Lord speaketh Ier. 31.33 and Heb. 10.17 Their sinnes and iniquities will I remember no more 3 Hee calleth it a day of iust and vpright iudgement least any should think saith Chrysostome that the iudgement of God shoud proceed from an angry mind and that none might thinke that the Iudge will take vengeance otherwise then iustice doth sway the iudgement It is called also by way of excellency The day of the Lord and of Christ wherein he shall come with his glorie and maiestie a â—uk 17.34 1 Cor 5 5 Philip 1.6 And day of iudgement b Mat. 10 15 12 36. And the last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost last day c Ioh. 6.39.40 by a significatioÌ„ taken from time because those which fall out at the last are most strange vnto vs VVhat are the forewarnings of the iudgement to come e Deut 27.26 Gal. 3.15 1 The sentence of death pronounced against transgressors before the fall of our first parents d Gen 2 17 2 The same sentence repeated in the lawe by the voyce of God 3 The hand-writing of God in the consciences of men their consciences bearing witnesse vnto them and their thoughts mutually accusing and excusing themselues in the day wherein the Lord shall iudge the secrets of men Rom. 2.15.16 4 The examples of God seuerity such as was the deluge in which the whole world perished Noe and his family excepted f Gen. 7. â—1 The burning of Sodom out of which iust Lot was saued g Gen 19.24 25 The destruction of the Citie of Ierusalem the basenesse and ouerthrow of the Iewish ciuill gouernment 5 Calamities both publike and priuate to be short the death also of the bodie are the beginning resemblances of the iudgement to come VVhat are the signes and tokens thereof They are manifold some going before others ioyned nigh therunto and of precedent signes some are happened long since which are farre distant from the end as 1. The publishing of the Gospell in all the habitable earth or amongst all nations h Math. 24 14 2 That securitie and gluttonie long agoe waxing strong as it was in the daies of Noah which were before the Deluge a Moth 24 37.38 3 Apostacie from wholesome doctrine wherof 1. Tim. 4.1 The spirit speaketh euidently that in the later times some shall depart from the faith and shall giue heed vnto spirits of errour 4 Generall corruption of manners b 2. Tim 3 1.2.3 5 The reuealing and comming of Antichrist 2. Thes 2.3 The day of Christ shall not come except the man of sinne be disclosed and 1. Iohn 2.18 Little children it is the last time and as ye haue heard that Antichrist shall come euen now are there many Antichrists whereby we know that it is the last time 6 Persecution and betraying of the Godly for the name of Christ 7 Pulicke offences d math 24 10 8 False Christes and many false Prophets saying I am Christ that is vsurping the name of Christ or faining that they are sent of Christ c math 24.9 Luk 21 1. that they are that which Christ is and shewing signes and miracles to seduce the verie elect if it were possible e luk 21.8 Math. 24 11 9 Neglect of charitie vers 12. and want of faith Others going next before which notwithstanding the ende shall not presently ensue and that in heauen Mark 13.3 The sunnne shall be darkened that is there shall be Eclipses of the sunne often The moone shall not giue her wonted light The starres shall fall from heauen that is seeme to fall The powers of heauen shall be shaken for these things are to be vnderstood properly not in a borrowed sense 2 In the earth great Earthquakes troubles and tumults For Nation shall rise vp against Nation and Kingdome against Kingdome Luke 21 9.10 Nor shall there be any place free from warres there shall be hunger and pestilence and fearefull things and people shall be in anguish and at their wits end with desperation f Mark 13 7.8 and in the Sea there shall be fearefull noises and tumults or inundations of the Sea and waters g Luk 21.25 4 In the ayre fearefull and terrible tempests In a word the heauen and earth and euen all the Elements shall in a sort resemble the countenance of an angrie Iudge that sinners being admonished may repent vnlesse they desire sodainely to perish 5 Vnto these is also added the conuersion or gathering together of Israell that is of the whole Nation in generall vnto the Church of Christ after that the fulnesse of the Gentiles shall come in Isay 29.20 Rom. 11 25.26 which neuerthelesse after what sort and when it shal be is not knowne The signes adioyning thereunto are wailing sorrowing of all the kinreds of the earth and the signe of the sonne of man which shall be seen in the heauen when the Lord commeth in the clouds a Math. 24.30 which some interpret to be the figure of the Crosse others great glorie and maiestie which shall testifie that Christ is at hand When shall the iudgement be This is
delectable because the elect shall enioy al their desires for whatsoeuer saith Bernard shall be delightfull will there bee present and there shall bee nothing to be wisht for that shall bee wanting there and they shall feele most excellent and sincere pleasure both in soule and bodie by the presence of Christ and dailie heholding of God Psal 16.11 Thou wilt shew me the path of life in thy presence is the fulnesse of ioy at thy right hand there are pleasures for euermore And 17.15 When I awake from the dead I shall bee satisfied with thine image For how great will the delight be in the beholding of that soueraigne good which is the storehouse of all good things and of all ioyes Hence proceedeth that eternall gladnesse or perpetuall and vnspeakable ioy which the holy Ghost shall stirre vp in the Elect and which none shall take from vs. Ioh. 16.22.5 A participation of Diuine nature that is not a powring out of the diuine essence but of diuine qualities into vs that is a cōmunication of Gods immortalitie glorie vertue wisdome iustice and image c 2 Pet. 14 which shall bee those white garments of the Saints the long white robes and garments of pure fine linnen and shining wherewith the elect shall be cloathed d Reue. 3.4.5 6.11 1.13 19.8 6. There shall be also a clarifying of bodies excellent beauty maiesty wherein they shall be made like to the glorious bodie of Christ Phil. 3.21 and the iust men shall shine as the sunne e Math. 13.43 and they shall glister as the brightnesse of the firmament Dan. 12 3. And they shall be as the Angels of God f Luk. 20 36 7 There shall be the Tryumph of the elect ouer the Diuel Death and Hel g Rom 16.20 Revel 20.10 14 Fellowship with al the blessed conuersation with the holy Angels perfect Loue of God and our neighbour Concord and exceeding quietnesse of all things for there they shall bee all of one minde because their will shal be none other but the will of God so that whatsoeuer they desire shal come to passe Melodie for there wee shall sing with quiers of Angels praising god without end for euer Last of all there shal be al the good gifts of body and soule such as neither the eye hath seene nor eare hath heard nor heart of man imagined 1 Cor. 2 9. who then would not desire to passe through thither with Christ by death Shall the glorie of euerlasting life be commune to all the elect after an equall measure No but as God bestoweth his gift on the elect in this life not alike vnequally so wil he crowne those gifts of his in the elect with an vnequal measure of glory in heauen For that saying of Christ is proper to the Apostles Ye shall sit iudging the twelue tribes of Israel Mat 19 28. And Paule doubteth not but that there is a peculier crowne laide vp in store for him according to the proportion of his labours 1. Thes 2.19 and so Dan. 12.3 The wise saith he shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And the Scripture doth not onely promise life eternall to the faithfull but in the same a speciall reward to euerie of them a Math 19 29 2 Tim. 4.8 This is probably perceiued by the reason of the contrary b Math 11 22.24 Hither may bee also alluded that saying of Paule 1 Cor. 15 41 For one starre differeth from another starre in glorie When shall eternall life take beginning It is begun in the minds of the faithfull in this life already when the holy spirite by the preaching of the worde doth endue their mindes with the true knowledge of God and bendeth their will to a readie obedience of his commandements yea they feele an earnest peny therof haue a most true tast of it Eph. 1.4 whence floweth that hope which cannot faile the faithfull Ro 5.2.5 We greatly reioyce vnder the hope of the glorie of God And hope maketh not ashamed Finally we haue passed alreadie from death to life by faith in Christ c Ioh 5.24 1 Ioh. 3.14 because what we possesse through hope we know shal be as certainly as if it were in verie deed already bestowed on vs. Yet shal we attaine the full possession consummation therof afterward in the time that God hath ordained in which after the number of those that shal be saued is fulfilled Christ our redeemer will appeare vnto vs from heauen Doe the soules of the godly already separated from their bodies enioy a perfect and absolute happinesse It is sufficient for vs to knowe that presently after the departure from the bodie the spirit returneth vnto God which gaue it Eccl. 12.7 and after the dissolution or vncoupling of the soule from the bodie it is with Christ d Phil. 1.23 In Paradise e Luk. 23.43 in peace f wisd 3.3 in rest g Heb 4.11 in comfort h Luk. 16.25 in refreshing or ease i Wisd 4.7 in securitie k Ioh. 11.15 18 in the hand of God that no anguish at all may touch it so much as slightly l Wisd 3.1 in glorifying of the name of God Yet because they looke for a resurrection of their bodies a most plentifull fruition of all good things which God hath promised to all that loue him they cannot be said to bee in a perfect absolute but in an vnperfect happines 2 Tim 4 8. There is a crowne of righteousnes laid vp for me which the Lord the righteous Iudge shall giue me at that daie not to me only but vnto all them also that loue that his glorious appearing And Reue. 6.9 I saw vnder the Altar the soules of thē that were killed for the word of God they cryed with a loud voice saying How long Lord which are holy true doest not thou iudge auenge our bloud on thē that dwell on the earth Then long white robes were deliuered vnto euery one it was said vnto them that they should rest for a little vntil their fellow seruāts their brethren that should be killed euen as they were were fulfilled On the contrary 2. Pet. 2.9 saith that the vniust are so punished either with the losse of this life or with other punishments as that they are neuerthelesse reserued against the day of iudgement to be tormented with far sharper torments namely eternall punishments both in body soule What is the place of eternall life Not this earth or aerie or Elementarie Region which as yet death horror and sinne the power of darknesse and wicked spirits doe inhabit a Iob. 10.22 Eph. 6.12 2 8 and which at length shall be dissolued b 2 pet 3.10 But the heauen of heauens or the highest heauen whereinto Christ as he was man ascended being made higher then the
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious cōming in his kingdom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumēts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemēt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist