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
c. To all which he gaue power to beget their like in kind by the coniunction of the male and female of the same kind which were created the sixt day f Gen. 1.24.24 And the same day was man created distinctly from them all of whom we will speake in a speciall place How manifold is the procreation of liuing creatures Twofold Extraordinarie and diuine with perfect bodie and soule without male or female without egges or seed whereof God speaketh Let the waters bring foorth Let the earth bring foorth The other is naturall and ordinarie which hath God for the principall cause for Christ saith of himselfe and his Father my Father worketh hitherto and I worke Ioh. 5.17 and the second cause not so much the water or the earth as the liuing creatures going before by their seeds through the coniunction of the male and female for the knitting together of greater loue betweene the liuing creatures either by the egges as those which lay egges or else by the fruite as those which bring foorth young that be aliue by the blessing of God whereof Moses speaketh vers 22. And he blessed them saying Increase and multiply What is the end and vse of fishes and birds For meate medicine and delight and many other vses which no man can vtter as also for the example of vertues which we should follow and of vices which we should shunne being set before our eyes in their natures As namely of humnnitie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue to man in the Dolphine of flatterie in the fish Polypus of the resurrection in the Phoenix of pietie and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remuneration in the Storkes of simplicitie and matrimoniall fidelitie in the Turtles of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnnaturall affection in the Rauens and of crying vnto God And therefore it is well said Aske the beast and he shall tell thee and the bird of the ayre and she will declare vnto thee b Ier. 8 7. Mat. 10.16 Iob 39.3 Psal 147.9 Luk. 12.24 Iob 12.7.8 And what is the vse of those liuing creatures which liue vpon the earth They are profitable to cloth nourish and to carrie men and for sundrie other vses yea to till the ground moreouer also they may serue for to direct the life of men in manners Psal 32.9 Be ye not like the horse and mule in whom there is no vnderstanding Prou. 6.6 Go vnto the Pismire ô sluggard Mat. 10.16 Be ye wise as serpents Ioh. 10.3.4 The sheepe heare the voice of the shepheard and follow it For which respect it is very behoouefull to know the natures of beasts For what cause were those beasts that liue vpon the earth created the sixt day Because they differ in kind from the former and were to dwell with man and were more like to man as wel in bodie as in wit then either fishes or birds and because many of them should be an helpe for man and that there might be an order kept beginning with those which are more imperfect and after with them which be more perfect Seeing that it is written God saw all that he had made and they were exceeding good how commeth it to passe that there be hurtfull things as Scorpions venimous Serpents death sicknesse and such like 1. We must put a difference betweene the euill of the fault and the euill of the punishment for the diuell is the author of the former but God of the latter c Esa 45.7 2. Some things after the fall and therefore by accident by reason of mans sinne began to be hurtfull Gen. 3.17 Cursed is the earth in thy labour thornes and thistles shall it bring foorth vnto thee And Rom. 8.20 Euery creature is now subiect vnto vanitie But as for death and sicknesses although they were not created of God at the beginning yet they are ordained of God as of a righteous Iudge as things that must go before death a VVis 1.13 2.24 1. Cor. 15.21 Ro. 5..12 Iam. 1.15 3. All things are good and profitable for the whole and the conseruation of the world and the adorning thereof and that which is hurtfull for one it is b Gen. 2.17 Amos 3.6 Eccles 11.14 profitable for another and one poyson is cured by another What is the difference betweene the producing of the soule of brute beasts and of man Because that although both be and are tearmed spirits yet the soules of beasts are brought foorth by God partly of the waters and partly of the earth but now in the ordinarie procreation of the substance of their Sires as Moses teacheth when he saith that God created euery liuing soule speaking of the whole liuing creature which the waters brought foorth and therefore are mortall But touching the soules of men he sheweth that they were breathed into vs by God immediatly and therefore are incorruptible and immortall and for that cause they returne to God againe who gaue them Eccles 12.7 and are called a breath not of life as beasts haue but of * Nephesh Hachaijm liues in the plurall number Gen. 2.7 Haue brute beasts the facultie of vnderstanding and reason We do easily grant that they haue indeed sense not so much the externall as sight hearing smelling tasting touching as also the inward namely phantasie imagination memorie a certaine naturall wittinesse and prudence in some more in some lesse Moreouer some birds do well perceiue of whom they are brought vp and nourished yea they can learne certaine words of men and can tell how to imitate them as the Parrat and the Thrush And Bees do declare a singular skill in making of hony But we denie that they haue the true facultie of vnderstanding and reason For Dauid saith Psal 32.9 that there is no vnderstanding in the horse and the mule both which are seene to go farre in imitation c Gen. 2.23 Why is God said to rest the seuenth day from all his workes To wit of Creation because in the seuenth day he ceassed to create new creatures For he made not any thing afterward which in some manner did not go before in his former workes for after his workes finished he rested in himselfe because he satisfieth himselfe and fulfilleth his owne desire Againe he worketh still by conseruing sustaining and vpholding the things made without any labour by his meere prouidence alone a Ioh. 5.17 But whence come those things which haue their beginning of putrifaction or which be altogether vnprofitable or are onely hurtfull as Flies Waspes and such like They proceed of putrifaction by vertue of the Sunne or heate but yet after the fall of man as testimonies of Gods anger but yet euer by vertue of that word of God which still continueth Let the waters bring foorth Let the earth bring foorth Neither are they thought to belong vnto the workes of Creation within the compasse of the sixe dayes whereof we speake here What things are we principally
respectiuely or by relation as one man may both be and be called a father and a sonne But it is reall yet altogether incomprehensible because each person hath his own peculiar definition or his essentiall and incommunicable proprietie and differs from another not in essence but in the manner of subsisting What is the outward difference It is taken from the workes of God that be without as that the Father sends the Sonne the Son is sent as the Redeemer the holy Ghost is the sanctifier As in the Creed the Father is distinguished from the Son by the worke of creation the Sonne by his incarnation the holy Ghost from them both by the worke of sanctification and regeneration as where he appeared like a Doue Mat. 3. and in clouen tongues Act. 2. although all these things be effected by one and the selfe same God As we vse to say the workes of the Trinitie without are indiuisible therefore here let vs remember the saying of Gregorie Nazianzene I cannot imagine one but presently I am compassed about on euery side with the brightnesse of three neither can I distinguish three but foorthwith I am brought againe to one Further in the persons of the Deitie there is an order but there is none inequalitie there is a distinction but no diuersitie What things be contrarie to this doctrine 1. The heresie of Sabellius who taught there was only one person of the Godhead but sometimes in one respect sometimes in another one while called the Father another while called the Sonne 2. Of Samosatenus who taught that the Sonne did no more subsist in God than wisedome iustice and goodnesse 3. Of Arrius who denyed that the Sonne was begotten of the essence of the Father that he was coeternall coequall and according to his person of the same substance with the Father 4. Of Seruetus who affirmed that the word Person is no otherwise to be taken then as in Comedies the name of person is vsed for the habite and the distinction of the office 5. Of the Tritheitarites who do transforme the three persons into three distinct and seuerall essences they denie the Son of God according to his essence to be of the same substance with the Father and the Sonne to be God of himselfe 6. The blindnesse of the Iewes who do affirme an essence altogether without distinction Here must we insert certaine obiections of one Gentilis an Hereticke burnt at Geneua Ob. 1. If there be diuers Iehouahs there must be diuers essences but Gen. 19.24 the first is true for Iehouah did raine fire from Iehouah that is the Sonne from the Father therefore the Sonne is a distinct essence from the Father Ans It is an Hebrew phrase signifying that God did miraculously raine fire of himselfe from heauen Againe the word Iehouah is taken sometimes personally it is therefore a distinction in the Persons not in essence Ob. 2. There is one life of the Father and another of the Son Ioh. 5.26 therefore another essence Ans First that place is to be vnderstood of a power communicated to Christ as he was Mediator Secondly although the Son be from the Father in respect of the origination of his person yet is he of himselfe if he be absolutely considered and therefore hath the same life with the Father Ob. 3. They who haue distinct operations haue distinct essences but the actions of the Trinitie are distinct ergo Ans The proposition is true if it be vnderstood of naturall and externall actions but if of internall and personall actions it is not true for these do not take away the vnitie of essence since that the same essence in number is wholly in euery person Ob. 4. Each Person hath not one and the same power for the Father can beget the Sonne the Son cannot beget ergo they haue not the same essence Ans They haue all one naturall power but not personall as there is one nature but not one person Ob. 5. The essence of the Father is communicated to the Son by generation therefore there is one essence in the Father another in the Sonne because there is one essence begetting and another begotten Answ We must distinguish betwixt generation and communication for the person begets and is begotten but the essence neither begetteth nor is begotten but communicated Ob. 6. If the Father and Sonne haue one essence it must follow that the Father was incarnate which is absurd ergo Ans The essence of God absolutely considered was not incarnate but the second person and although the person of the Sonne include the whole essence of God yet for the proper manner of subsisting it is distinguished from the person of the Father Ob. 7. If the Father and Sonne haue one essence the Sonne should be Mediator to himselfe Ans The Sonne is properly Mediator betwixt vs and his Father not absolutely betwixt vs and the diuine essence And the office of Mediator dependeth vpon the most free ordination of God The second common Place concerning Christ What doth this word Christ signifie IT signifieth Annointed being deriued of a Greeke word that signifieth commonly to annoint as Esa 45.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord said to king Cyrus his christ that is his annointed But in way of excellencie it is ascribed to the Sauiour of the world who is called in Hebrew Messias a Ioh. 1.14 because he was annointed with the oyle of gladnesse aboue his fellowes as we reade in Psalm 45.8 And indeed he is that King that onely Priest and Prophet which was promised vnto mankind b Psal 2.6 110.4 Esa 61.1 Doth this name Christ signifie his nature or his person His person subsisting in both his natures and not this or that nature alone for it is a name concrete as the Grammarians speake and not abstract What do you call a word Concrete and what an Abstract This word Concrete in the discourse of Christ is said to be that which signifieth the nature together with the subiect and doth comprehend in his signification both the thing and the subiect wherein the thing is that is to say it doth designe the person of Christ as he is the Sonne of God because the Sonne of God doth not simply signifie the nature of God but the person of the Sonne of God so the sonne of man when it is spoken of Christ signifieth the Person and not his humanitie simply But this name Abstract is a word that signifieth the nature simply as the Diuinitie of Christ the humanitie of Christ How many things are especially necessarie to know Christ and which be they Two his person and his office What is Christ He is the onely begotten Sonne of God a Joh. 1.14 who of his meere loue towards mankind b Tit. 3.4.5 did create vnto himselfe of the seed c Heb. 2.16 of the Virgin Marie d Luk. 1.31 being sanctified by the holy Ghost e Luk. 1.35 and by creating did assume
comforter from the Father And vnto him is attributed a voice k Act. 13.2 and his good pleasure l Act. 15.28 and free will m 2. Cor. 10.11 and a peculiar appearing in a bodily forme n Cap. 2.3 all which be the properties of a person truly subsisting And Ioh. 5.7 There be three which beare witnesse in heauen the Father the Word and the holy Ghost and these three are one What then is the holy Ghost He is the third Person of the Trinitie eternall coessentiall to the Father and proceeding from them both ioyntly and inseperably together with the Father and the Sonne the Creator and Conseruator of all things who is sent into the hearts of the elect to sanctifie them together with the Father and the Sonne equally to be worshipped As for his sending foorth it is in operation not in essence the which being vnmeasurable in that it is true God changeth not place neither is in a place but euery where as God Ga. 4.6 Proue that the holy Ghost proceedeth from the Father Ioh. 15.26 He that proceedeth from the Father and Mat. 10.20 It is not ye that speake but the spirit of your Father that speaketh in you Proue that the holy Ghost proceedeth from the Sonne Ioh. 14.26 and 15.26 he is said not onely to be sent and to be giuen of the Father but also of the Son and Ioh. 16.14 to receiue all things from Christ He shall receiue of me and declare all things vnto you Rom. 8.9 and Gal. 4.6 He is called the Spirit of the Son Moreouer Augustine saith that Christ gaue the holy Ghost by breathing him into them that he might shew that he proceedes euen from him a Joh. 20.22 Ob. 1. Christ saith that he proceedes from the Father therefore not from the Sonne Ans Christ doth not say that he proceedes onely from the Father therefore this proues nothing Ob. 2. If the holy Ghost be one he must haue but one beginning and so proceed from the Father alone Ans It followeth not seeing that breathing of the Father and the Sonne by which the holy Ghost proceedeth from the Father and the Sonne is onely one What then be the proprieties whereby the Persons are really distinguished amongst themselues Not to be begotten or the Paternitie or fatherhood is the incommunicable proprietie of the first Person of the Trinitie whereby it comes to passe that the Father is of no other but of himselfe not made not begotten but from all eternitie begetting the Sonne Now â—o be begotten or generation or the sonneship is that whereby the Sonne doth receiue and hath in himselfe all and his whole essence from the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Proceeding flowing or comming from being likewise taken passiuely whereby the holy Ghost from all eternitie doth receiue that self same and whole essence from the Father and the Son and hath it whole in himselfe Therefore the holy Ghost is said to proceed from the Father and the Sonne not when he is sent or powred foorth vpon the house of a Zach. 12.10 Dauid but in respect of his essence which from all eternitie he receiued communicated vnto him of the Father and the Sonne Is there then a difference betweene generation and proceeding There is but I saith August know it not neither am I able nor sufficient to distinguish them because that as generation so proceeding is altogether vnspeakable Yet this difference may be yeelded that as the same Augustine saith whatsoeuer is begotten doth also proceed but not of the contrarie whatsoeuer doth proceed is also begotten These proprieties by what other names are they called They are called the workes of the Trinitie within because they be effected within the very essence without all respect to creatures after an incomprehensible manner They are also called workes diuided or distinct and incommunicable For to be a Father agreeth onely to the Father to be a Sonne onely to the Sonne Proceeding onely to the holy Ghost What call you the workes of the Diuinitie without Which in respect of the creatures are done of the whole Trinitie or which the three persons ioyntly together effect in the works of creation and redemption And they are said to be vndiuided because they be common to the three Persons whence comes this rule The workes of the Trinitie without are vndiuided Gen. 1.26 Let vs make man after our owne image And Ioh. 5.17.19 What things the Father doth the same things in like manner the Sonne doth also but yet so as there is kept the proprietie of the Persons the order of doing and the difference b 1. Cor. 15.57 Rom. 11.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the worke of incarnation being taken actiuely is a worke of the whole Trinitie in regard of the * accomplishing of it if you consider the effect although onely the Sonne be incarnate What names are giuen to the holy Ghost in the Scriptures He is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comforter that is the Aduocate c Ioh. 14.16 15.26 16.7 not of Redemption nor of Mediation or of Reconciliation betweene God and men for Christ alone in this respect is Mediator but of comfort namely teaching vs to pray comforting the afflicted teaching the truth begetting those vnutterable gronings of which Paul speaketh Rom. 8.25.26 He is called the Spirit of truth a Joh. 14.26 because he teacheth the truth effectually Also the spirit of adoption b Gal. 4.6 because he sealeth vp the adoption of the sonnes of God in our hearts Also the Spirit of sanctification or the holy Ghost c Rom. 8.15 not so much in regard of his essence as for his effects d Rom. 1.4 What be the effects of the holy Ghost 1. In generall to quicken to sustaine to rule to gouerne in speciall to giue testimonie vnto Christ e Iohn 15.26 2. To leade the elect into all truth to regenerate f Iohn 16.13 the minds of the faithfull Tit. 3.4 He hath saued vs by the washing of the new birth and by the renewing of the holy Ghost which he worketh whilest that he illuminateth our minds with the true knowledge of Christ createth in vs faith in Christ by the hearing of the Gospell and by faith bringeth forth in vs newnes of life incorporateth vs into Christ g Eph. 3.5.16 and applieth Christ and the offices and treasures of Christ vnto vs. Also to seale vp vnto vs the promises of God Ephes 1.13 He is called the Seale the earnest of our saluation and the earnest of our inheritance 2. Cor. 1.22 because by his testimonie he doth establish confirme and seale vp in our hearts the assurance of our inheritance to come What â—e the Epithets which are ascribed to the same holy Ghost in the Scriptures 1. He is called the finger of God Luke 11.20 If I by the finger of God cast out diuels by whom do your children cast them out because
denying the holy Scriptures to be indited by the holy Ghost and of others reiecting certaine writings of holy Scripture 4 The errour of the Papists which is manifold for they holde that the authoritie and certaintie of Scripture dependeth vpon the determination of the Church that the Scripture is not authenticall but by the authoritie of the Church and that it is not manifest that the Scriptures proceede from God but by the testimonie of the Church which error is most absurd For if truth be subiect to the pleasure and iudgement of men the consciences are made doubtful of their saluation and the same errour is confuted by the testimonie of the Apostle Ephes 2.20 where the Apostle affirmeth that the Church leaneth vpon the foundation of the Apostles and Prophets which foundation he cals not the very persons of the Apostles but their doctrine For although the Church should by her iudgement approue the scripture yet doth she not make of that which is vncertaine and doubtfull certaine and authentical but doth by her iudgment subscribe to the truth of God and doth embrace it as proceeding from God Moreouer they account the Apocrypha bookes for Canonicall They prattle that the Scripture is imperfect and obscure that the reading of the Scriptures is hurtful to the Church that it is the matter of contention that matters of controuersie cannot be decided by Scripture alone that it hath a nose of waxe They affirme that power to interprete and giue the sense of Scriptures belongs to the Bishop of Rome They match the writings of Fathers Bishops and Counsels with the Scripture They take away from the common people the writings of their fathers last will and testament and post them ouer to dumbe idols as to lay-mens bookes cleane contrary to the commaundement of Christ Ioh. 5.39 Search the Scriptures Lastly they account the old Latine translation as authenticall The fifth common Place of Creation What is the signification of this word to Create in the Scriptures IT is peculiar because the reason of man knoweth not how any thing should be created of nothing For Dauid Kimchi affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this word to create most properly is affirmed for euery thing which is brought from no being to a being as Gen. 1.1 But secundarily and yet properly it signifieth to bring a forme created of nothing to a matter preexisting without alteration a Gen. 1.21.27 Whereupon Damascene saith lib. 2. cap. 5. that God made all things of nothing some things indeed immedidiatly but other some by meanes which is a part of diuine omnipotence Therefore the word to create is attributed to God alone in the Scriptures either in the workes of creation or else by a borrowed speech in things that be of no lesse vertue and power then the very worke of creation b Esa 41.20 Ier. 31.22 Psal 51.12 For this cause these words differ to beget to create to make For to beget is to bring forth something of his owne substance like vnto it selfe according to the essence but to create is to make something of nothing diuerse from the substance of the Creator And this word to make is applied to those things which be made of some matter but yet it is restrained by the circumstance of the text to the propertie of creation c Gen. 1.25.31 Rom. 1.20 What is Creation It is an external and indiuisible worke of Iehouah Elohim alone that is of the Father Sonne and holy Ghost whereby by his word power and commandement alone he hath created all things out of himselfe that is the substance of all things being seuered from his owne Essence to the end that his infinite wisedome goodnesse and power might be made manifest d Act. 17.24 Rom. 1.20 Proue it by some testimonies 1 The very historie of the creation as it is set downe by Moses Gen. 1. is a most ample witnesse of it 2. Psal 33.6 By the word of the Lord were the heauens created and by the spirit of his mouth all the power and hoast of them And in the same Psalme vers 9. He spake and they were made he commanded and they were all created Againe Psal 19.1 The heauens declare the glorie of God and the firmament soundeth foorth or celebrateth the work of his hands Mal. 2.10 Hath not one God created vs Iob. 9.8 Who alone doth stretch out the heauens 1. Cor. 8.6 We haue but one God the Father of whom are all things Why is the creation ascribed in the Creed to the Father alone Not that the Sonne and the holy Ghost shold be excluded from the effect and praise of that worke who in that same worke manifestly not as instruments but as efficients equally and inseparably wrought together a Iob 1 3. Col. 1.16 Gen. 1.1.2 but by way of excellencie that the decree of this worke and first beginning of it might be giuen to the Father because the Father is the fountaine and beginning not temporall but originall of the whole Deitie by whom all things were made Further that there might appeare in the Church some externall difference whereby the Father might be distinguished from the Sonne and the holy Ghost for as Basill saith in his booke intreating of the holy Ghost cap. 16. The Father is the first principall cause of those things that be made the Sonne the instrumentall cause the holy Ghost the perfecting cause What was the mouing or impellent cause of the creation of all things The infinite goodnesse of God ioyned with infinite wisedome which it pleased him to communicate and by communicating to reueale it because a good thing is apt to communicate it selfe And when did God begin to create In the very beginning of all things and in the vety beginning of time that is then when the things which now be began to be For though all things in the world were made in the Sonne b Col. 1.16 yet in this place this word beginning signifieth not the Sonne but some certaine beginning of time as also Ioh. 1.1 But whereof and whence were all things made and produced Of Nothing this word being vnderstood negatiuely that is of no other matter that was before For this word Of in this place signifieth not the materiall cause whereof any thing is made but the order As if a man should say When as there was nothing before after that there was any thing it was made or else it signifieth the habitude or disposition of the materiall cause which is simply denyed How proue you that 1. Because there was nothing from eternitie excepting and besides God himselfe and whatsoeuer there is it is either the Creator or else the creature but things were not created out of the substance of God for then they should be God or gods whâ—ch is very absurd therefore they were made of nothing 2. God is almightie and therefore doth not stand in need of some matter going before For this cause Psal 33.9
remembrance Looke vpon his wounds when he hung on the tree his bloud vvhen he died the price vvherevvith he redeemed vs. Hee hath his bodie so placed on the crosse as he bovveth it to kisse thee his armes spread to embrace thee his vvhole bodie giuen vs to redeeme thee Consider hovv great things these are vveigh these things in the ballance of your heart that he may be vvholy fastened in your heart vvho for your sakes vvas vvholy fastened to the crosse Hovv is the passion of Christ applied vnto vs By the word by faith and the Sacraments for by the word he is offered as by the hand of God by faith he is receiued as by the hand of man by the Sacraments he is sealed vp vnto vs. What opinions are against the sacrifice and passion of Christ 1 The blasphemy of the Marcionites and Manichees who affirmed that Christ did not suffer truly but imaginarily and in appearance to men 2 The blasphemy of the Papists whereby they affirme that Christ is still offered daily vnto the father by priestes in the Masse and that really for the quicke and the dead contrarie to that which is said Heh 10.14 vvith one offering hath he consecrated for euer them vvhich are sanctified 3 The righteousnesse which is of works Pardons Inuocations of Saints that forged Purgatorie and whatsoever men deuise thereby to make satisfaction for sinne The foure and twentieth common Place Of the buriall of Christ VVhat is buriall or burying IT is a proceeding of death and so also a confirmation of death for not liuing but dead men vse to be buried The Latine word Sepultura Buriall is deriued a sepeliendo or a sepiendo because the corps is enclosed and fensed with earth stone or some other matter and is laid vp in the graue or tombe But Funerare or Pollincere is to make readie the bodie for buriall by washing anointing and the like complements a Gen. 50.26 Math. 26.20 Mat. 27.60 1 Cor. 15 4 Wherupon Pollinctores were a seuerall sort of men from Libintiarii But what was the buriall of Christ It is a part of Christs abasing whereby after death his bodie being seuered from the soule was laid in a Sepulchre according to the fashion of the Iewes b yet so as this was a preparatiue and enterance to the glorie of his resurrection VVhat is the chiefe cause thereof God who not onely hath engrauen in the minds of men the custome and manner of burying according to that Gen. 3.19 Earth thou art and to dust thou shalt returne as the auncient examples of the Saints who were buried doe testifie c Gen. 23.4 15. 49.29 50 13. 2 King 13 3 Tob. 4 3 and the depriuation of buriall which is reckoned amonst the signes of Gods wrath d Psal 79.3 2 King 6.35 Ierem 14.16 22 19. but did also specially ordaine all things which were done about Christs buriall VVho were the ministers and meanes of this burial Noble and rich men who were of the degree of Senators Ioseph of Arimathea which some thinke to be the same with Ramathaim e 1. Sam. 1.1 and Nicodemus who were the Disciples of the Lord but in srcret through the feare of the Iewes f Ioh 3 2 19 38 and who as gratefull Disciples performed to their well deseruing maister the honour of buriall when as there appeared no danger or but very little whom whilest he liued he durst not confesse For when the open and professed Disciples of Christ were dispersed and hid themselues for feare they then stirred vp confirmed by God tooke the bodie of Iesus being giuen them by Pilate that it should not fall into the hands of the rascall executioners who were wont to cast the bodies of theeues into stinking pits whereby it appeareth how great the power of Christs death was who made these men so coragious as they feared not to attempt an enterprise most base and daungerous namely to take downe from the crosse a man condemned by the authoritie of the whole councill and the President and by this their deed to accuse their iudgement of iniustice and impietie whereby also they incurred extreame danger for his sake and in the extremest ignominy which Christ suffered what time he was hanged betwixt two theeues they professed themselues his Disciples how much more doth it now become vs so to doe when he raigneth in glorie What was the manner of his buriall Ioseph as it is recorded Mat. 27.58 went with a bold courage to aske Pilate the bodie of Iesus of whom he obtained it after he had vnderstood certainly by the centurion that hee was dead Mark 15.44 so God vseth to blesse those who earnestly and vprightly go about his busines which pertainineth to the publike weale and benefit Nicodemus in the meane while prepared a mixture of myrrhe and aloes which things do preserue bodies from putrefaction to the weight of an hundred pounds Ioh. 19.39 And so they both come and openly with their owne handes take the naked bodie of Christ from the Crosse and wrapped it in cleane linnens with those pretious odours after the maner which the Iewes vsed with their Nobles in hope of the resurrection and also hereby to signifie that Christ would rest in a pure minde well seasoned and spiced with sweet smelling vertues Yet it was annointed because they could not do it by reason of the shortnes of time For the Sabath was at hand on which day it was not lawfull to do any worke and the women a Ioh 20.1 Mark 16 when the Sabbath was ended came to the Sepulchre to annoint Iesus but he was now risen againe Yet those spices were which thing belongeth to God types of that quickening odour which ariseth from Christs death And God would by this glorious buriall declare the innocencie of Christ and abolish for the most part the ignominie of the crosse according as Esaias had foretold and his sepulcher shall be glorious cap. 11.10 VVhat are the subiectes and adiuncts of Christes buriall The place the time the shutting vp and keeping of the Sepulchre Where vvas the Lord buried 1 In a garden planted with herbs and trees next vnto the place where he was crucified in which place Ioseph had his Sepulcher that in the verie place of his delights he might be admonished of death by the beholding of the monument 1 Because the first Adam died spiritually in a garden 2 Because as Cyril saith there is prepared for vs a returne into Paradise by the death of Christ 3 To shew the plentiful fruit which should grow to all that beleeue from his death and buriall 4 Because from the crosse there is a passage to Paradise Againe he is buried in a Sepulchre 1. Hevven out of a rocke least the aduersaries should cauill that the Lordes bodie was stolne by his Disciples through some vaults vnder the ground 2 In a new one that we might know how that the condition of death is chaunged
it by the application of them made to euery one For the legall Sabbath which was so called because of the rest besides that it was ordayned that that day should be imployed in the worshippe God that is in holy prayers preaching Sacrifices charitable collections for the poore to nourish the peoples faith a Luk 4.16 12 and that the Israelites should not wearie theÌ„selues or those that belonged to them with continual labor b Exod. 22. and to the ende they might continually remember the workes of God in the Creation c Gen. 2.1.12 of their deliuerance out of the bondage of Aegypt and redemption by Christ It was further a signe and testimonie of sanctification which did signifie that the Lord aboue doth sanctifie his by his Spirit Exod. 31.13 27. The Sabbath shall be a signe betweene mee and you that ye may know that it is I the Lord that sanctifie you Which thing also Paule sheweth to be done by Christ hee that sanctifieth and they that are sanctified are all of one Hebr. 2.11 As also of the spirituall and euerlasting Sabbath wherein wee must rest from euerie seruile worke that is from sinnes and our owne will and suffer God to worke his owne workes in vs and to reioyce in God thorow Christ It was also a shadowe of the heauenly Sabbath that is of eternall rest in God which we shall obtaine thorow faith when being deliuered from the flesh and the trouble thereof we shall rest in God when there shall bee Sabbath after Sabbath and Sabbath without any night Esay 66.23 The Arke of the Couenant did teach 1. Christ the Authour of the Couenant betweene God and the Elect. 2 It was a visible testimonie of the presence of God Exo. 25.10 22. I wil saith the lord vnto Moses Declare my self vnto the there and will talke with thee from the couer of the mercie seate betweene the two Cherubins which is aboue the Arke of the testimonie what things soeuer I will commaund thee to shewe vnto the children of Israell Whereupon also by the Figure Metonymie vsuall to types and Sacraments it is called the King of glorie d psal 47.5.7 And Iehouah as when the Arke remooued Moses said e Psal 68.1 2 2.13.1 8 Arise O Lord and let thine enemies be scattered and let all that hate thee flie away from thy presence And when it stood still hee said Returne O Lord vnto the tenne thousand thousands of Israell Numb 10.35 3 It was a type of Christ in whom are conteined all the treasures of wisedome and knowledge Surely the wood Cettim or Cedar which is not subiect to rotting out of which flowed a cleare and most odoriferous liquour which because it preserueth dead bodies from putrifying is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickening that which is dead it did represent the vertue and merit of the bloud of Christ Now these are the thinges that were ioyned to the Arke and partly put into it 1 The golden pot hauing Manna in it did shadow out Christ who is the bread of life f Exod. 16.33 Ioh. 6.35 Heb. 9.4 2 Aarons rod which had budded was a type of the Priesthood of Iesus Christ whose priestly scepter whereas it had beene as it were withered in the world after his death resurrection it began to flourish to fructifie and to bring foorth the sweete fruits of the holy Gospell among the Gentiles g Numb 17 8 3 The Tables of the Couenant wherein was ingrauen by the finger of God the tenne Commaundements c Deut. 10.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which did signifie Christ the fulfilling of the law 4 The Golden board or couer which was aboue which was called the propitiatory of the Graecians the couer of the mercie seat it did signifie Christ the mediatour who is the propitiation for our sinnes and that couer whereby wee are couered against the anger and horrible iudgement of God k Rom 3.24 Ioh. 2 2 Exod 25.32 5 The Promise annexed signified that God would thence as out of his throne speake his Oracles and that there Christ would heare vs who is indeed the throne seat of God and the word of the father by whom he speaketh to vs and for whose sake he heareth vs As it is written Whatsoeuer ye shall aske the father in my name he will giue it you Iohn 15.16 And the two Cherubins seatâ—d vpon the couer of the Arke ioyning their wings together and with face to face looking toward the Arke it selfe did declare the consent of the Prophets and Apostles in doctrine and the stouping downe that is the earnest desire of the blessed Angels to know the whole mysterie of saluation a 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting also whereof euen presently so soone as Christ was borne they declared to the Church 6 Also the Arke of the couenant was a type of the company of the Elect which is fed with the heauenly Manna is gouerned with the Scepter of that Priest according to the royall order of Melchisedech it hath the law of God ingrauen in the tables of their hearts and is the keeper of the bookes of the prophecies and of the Apostles And as the Gold mingled with Brasse did resemble the hypocrites so the pure and perfect tried Golde wherewith the Arke was covered on euerie side did represent the faithfull who are tried in the fyre of afflictions b 1 Pet. 1â—7 And those men which are indeed like vnto Gold are worthily preferred before such as be like vnto lead and are profane men 7. The barres and staues did signifie the Ministers Doctors and schoolemen which doe performe their message for Christes sake Moreouer the washings did signifie that the sins of them that beleeue should be washed away in the bloud of Christ and that they are daily washed and purified by the holy Ghost c Leu. 14.8 7 Now the third was Chanaan a certaine pawne and pledge of the promise of Christ and the heauenly inheritance So 1. The sacrificing of Isaac d Gen. 22.10 did signifie the offering vp of Christ 2. The blessing of Ephraim and Manasses made by laying Iacobs armes and hands crosse vpon them did signifie the vnlike condition of their posterity e Gen. 48.14 3. The brasen Serpent f Numb 2.8 Ioh. 3.14.15 the trueth as touching the lifting vp of the banner of Christ crucified 4. The wood cast into the bitter waters whereby they were made sweet g Exod. 18.25 signified the branch of the stock of Isaie comforting all those which bee wearie and heauie loaden 5. The going about or compassing of Iericho seauen daies by the Israelites h Ios 6.5 that the strongholds of this world shall bee cast downe by the sound of the trumpets of the Gospell whereof the Prophet speaketh Psal 19.5 their sound is gone forth into the whole world i 2 Cor. 10.4 6. The cleansing of Naaman by washing himselfe