A05817:835
The Practice of Piety
The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
A05817:835
The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3 To be a pledge and symbol of the most near & effectual communion which Christians have with Christ. The cup of blessing which we bless, 1is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? that is, a most effectual sign and pledge of our Communion with Christ. 2This union is called, abiding in us; joining to the Lord; dwelling in our hearts: and set forth in the holy Scriptures, by divers Similes. First of the Vine and branches, Secondly, ⟨p. 690⟩of the head and body. Thirdly,3 of the foundation and building. Fourthly, of one Loaf confected of many grains. Fifthly, of the matrimonial union twixt man and wife, and such like. And it is threefold betwixt Christ and Christians. The first is natural, betwixt our humane nature, and Christs divine nature in the person of the word. The second is mystical, betwixt our persons absent from the Lord, and the person of Christ God and Man, into one mystical body. The third is celestial, betwixt our persons present with the Lord, and the person of Christ in a body glorified; these three conjunctions depend each upon other. ⟨p. 691⟩For had not our nature been first hypostatically united to the nature of GOD in the second person; we could never have been united to Christ in a mystical body. And if we be not in this life (though absent) united to Christ by a mystical union; we shall never have communion of glory with him in his heavenly presence. The mystical communion (chiefly here meant) is wrought betwixt Christ and us by the Spirit of Christ apprehending us, and by our faith (stirred up by the same spirit) apprehending Christ again. Both which, Saint Paul doth most lively express, I follow after, 4If that I may apprehend that for ⟨p. 668⟩which also I am apprehended of Christ Jesus. How can he fall away that holdeth, and is so firmly holden? This union he shall best understand in his mind, who doth most feel it in his heart. But of all other times this union is best felt and most confirmed; when we do duly receive the Lords Supper. For then we shall sensibly feel our hearts knit unto Christ, and the desires of our souls drawn by faith and the holy Ghost, as by the cords of love, nearer and nearer to his holiness.
3 To bee a pledge and symbole of the most neere & effectuall communion which Christians haue with Christ. The cuppe of blessing which we blesse, 1is it not the communion of the blood of Christ? The bread which we breake, is it not the communion of the body of Christ? that is, a most effectuall signe and pledge of our Communion with Christ. 2This vnion is called, abiding in vs; ioyning to the Lord; dwelling in our hearts: and set forth in the holy Scriptures, by diuers Similies. First of the Vine and branches, Secondly, ⟨p. 690⟩of the head and body. Thirdly,3 of the foundation and building. Fourthly, of one Loafe confected of many graines. Fiftly, of the matrimoniall vnion twixt man and wife, and such like. And it is threefold betwixt Christ and Christians. The first is naturall, betwixt our humane nature, and Christs diuine nature in the person of the vvord. The second is mysticall, betwixt our persons absent from the Lord, and the person of Christ God and Man, into one mysticall body. The third is celestiall, betwixt our persons present with the Lord, and the person of Christ in a body glorified; these three coniunctions depend each vpon other. ⟨p. 691⟩For had not our nature beene first hypostatically vnited to the nature of GOD in the second person; wee could neuer haue been vnited to Christ in a mysticall body. And if wee be not in this life (though absent) vnited to Christ by a mysticall vnion; wee shall neuer haue communion of glory with him in his heauenly presence. The mysticall communion (chiefly heere meant) is wrought betwixt Christ and vs by the Spirit of Christ apprehending vs, and by our faith (stirred vp by the same spirit) apprehending Christ againe. Both which, Saint Paul doth most liuely expresse, I follow after, 4If that I may apprehend that for ⟨p. 668⟩which also I am apprehended of Christ Iesus. How can hee fall away that holdeth, and is so firmely holden? This vnion he shall best vnderstand in his minde, who doth most feele it in his heart. But of all other times this vnion is best felt and most confirmed; when wee doe duely receiue the Lords Supper. For then we shall sensibly feele our hearts knit vnto Christ, and the desires of our soules drawn by faith and the holy Ghost, as by the cordes of loue, neerer and neerer to his holinesse.
From this Communion with Christ there followeth to the faithful many unspeakable benefits.
From this Communion with Christ there followeth to the faithfull many vnspeakeable benefits.
1As first, Christ took by imputation all their sins and ⟨p. 669⟩guiltiness upon him to satisfy Gods justice for them: and he freely gives, by imputation, unto us all, his righteousness in this life, and all his right unto eternal life when this is ended. And counteth all the good or ill that is done unto us,2 as done unto his own person.
1As first, Christ tooke by imputation al their sinnes and ⟨p. 669⟩guiltinesse vpon him to satisfie Gods iustice for them: and he freely giues, by imputation, vnto vs all, his righteousnesse in this life, and all his right vnto eternall life when this is ended. And counteth all the good or ill that is done vnto vs,2 as done vnto his owne person.
Secondly, their floweth from Christs nature into our nature, united to him, the lively spirit, and breath of grace, which reneweth us to a spiritual life,1 and so sanctifieth our minds, wills, and affections, that we daily grow more and more conformable to the Image of Christ.
Secondly, their floweth from Christs nature into our nature, vnited to him, the liuely spirit, and breath of grace, which renueth vs to a spirituall life,1 and so sanctifieth our mindes, wils, and affections, that wee dayly growe more and more conformable to the Image of Christ.
Thirdly, he bestoweth upon them all saving graces, ⟨p. 694⟩necessary to attain eternal life, as the sense of Gods love, the assurance of our election, 1with regeneration, justification, and grace to do good works, till we come to live with him in his heavenly kingdom.2 This should teach all true Christians to keep themselves as the undefiled members of Christs holy body, and to beware of all uncleanness and filthiness, knowing that they live in Christ, or rather that Christ liveth in them. From this union with Christ, (sealed unto us by the Lords Supper) Saint Paul draweth arguments to withdraw the Corinthians from the pollution both of Idolatry 1 Cor. 10.16. and Adultery. 1 Cor. 16.15.16. &c.
Thirdly, hee bestoweth vpon them all sauing graces, ⟨p. 694⟩necessary to attaine eternall life, as the sense of Gods loue, the assurance of our election, 1with regeneration, iustification, and grace to doe good workes, till we come to liue with him in his heauenly kingdome.2 This should teach all true Christians to keepe themselues as the vndefiled members of Christs holy body, and to beware of all vncleanenesse and filthynesse, knowing that they liue in Christ, or rather that Christ liueth in them. From this vnion with Christ, (sealed vnto vs by the Lords Supper) Saint Paul draweth arguments to withdraw the Corinthians from the pollution both of Idolatry 1 Cor. 10.16. and Adultery. 1 Cor. 16.15.16. &c.
Lastly, from the former Communion twixt Christ and Christians, there flows an other communion twixt Christians among themselves. Which is also lively represented by the Sacrament of the Lords Supper: in that the whole Church being many, do all communicate of one bread, in that holy action. We being many are one bread and one body:1 for we are all partakers of that one bread; that, as the bread which we eat in the Sacrament is but one though it be confected of many grains; so all the faithful, though they be many, yet are they but one mystical body, under one head, which is Christ. Our Saviour prayed 5. times in that prayer ⟨p. 672⟩which he made after his last Supper,2 that his Disciples might be one: to teach us at once, how much this unity pleaseth him. This union betwixt the faithful, is so ample, that no distance of place can part it; so strong that death cannot dissolve it; so durable, that time cannot wear it out; so effectual, that it breeds a fervent love betwixt those who never saw one another's face. And this conjunction of Souls, is termed the Communion of Saints, 3which Christs effecteth by 7. special means. First, by governing them all by one and the same holy Spirit. Secondly, by enduing them all with one and the same faith. 4Thirdly, by shedding ⟨p. 697⟩abroad his own alove into all their hearts. Fifthly, by bregenerating them all by one and the same Baptism. Sixthly, by cnourishing them all with one and the same spiritual food. Seventhly, by being one d
4 To feed the Souls of the faithful in the assured hope of life everlasting: for this Sacrament is a Sign and pledge unto as many as shall receive the same according to Christs Institution, that he vvill according to his promise, by the virtue of his crucified body and blood as verily feed our souls to lie eternal, as our bodies are by Bread ⟨p. 699⟩and Wine nourished to this temporal life. And to this end Christ in the action of the Sacrament, really giveth his very body and blood to every faithful Receiver. Therefore the Sacrament is called the Communion of the Body and Blood of the Lord. 1And communication is not of things absent but present: neither were it the Lords Supper, if the Lords Body and Blood were not there. Christ is verily present in the Sacrament, by a double union: whereof the first is spiritual, twixt Christ and the worthy Receiver: the second is Sacramental, twixt the body and blood of Christ, and the outward Signs in the Sacrament. The former is ⟨p. 700⟩wrought by means that the same holy Spirit dwelling in Christ and in the Faithful, *incorporateth the Faithful, as Members, unto Christ their Head, and so makes them one with Christ, and partakers of all the Graces, Life, Holiness, and eternal Glory, which is in him: as sure and as verily as they hear the words of the promise, 3and are partakers of the outward Signs of the holy Sacrament. Hence it is that the vvill of Christ, is a true Christians vvill: and the Christians life is Christ who liveth in him. Gal. 2.20. If you look to the things that are united; this Union is essential: If to the Truth of this Union; it is ⟨p. 701⟩real. If to the manner how it is wrought, it is spiritual. It is not our Faith, that makes the Body and Blood of Christ to be present: but the Spirit of Christ dwelling in him and us. Our Faith doth but receive and apply unto our Souls those heavenly graces which are offered in the Sacrament.
The other, being the Sacramental Union, is not a Physical or local, but a spiritual conjunction of the earthly Signs, which are Bread and Wine, with the heavenly Graces, which are the Body and Blood of Christ in the act of receiving: as if by a mutual relation, they were but one and the same thing. Hence it is, that in the ⟨p. 702⟩same *instant of time, that the worthy Receiver eateth with his mouth the Bread and Wine of the Lord: he eateth also with the mouth of his Faith, the very Body and Blood of Christ. Not that Christ is brought down from Heaven to the Sacrament; but that the holy Spirit by the Sacrament, lifts up his mind unto Christ, not by any local mutation, but by a devout affection: so that in the *holy contemplation of Faith, he is at that present with Christ, and Christ with him. And thus believing and meditating how Christ his Body was crucified, and his precious Blood shed for the remission of his sins, and the reconciliation ⟨p. 703⟩of his Soul unto GOD: his Soul is hereby more effectually fed in the assurance of eternal Life, then Bread and Wine can nourish his body to this temporal life. There must be therefore of necessity in the sacrament, both the outward signs, to be visibly seen with the eyes of the body: and the Body and Blood of Christ to be spiritually discerned with the Eye of Faith. But the form how the Holy Ghost makes the Body of Christ being absent from us in place, to be present with us by our union,3 S. Paul terms A great Mystery, such as our understanding cannot worthily comprehend. The Sacramental Bread and Wine ⟨p. 704⟩therefore are not bare signifying Signs, but such as wherewith Christ doth indeed exhibit and give to every worthy Receiver, not only his divine virtue and efficacy: but also his very Body and Blood, as verily, as he gave to his Disciples the Holy Ghost, by the sign of his sacred Breath: or Health to the diseased, by the word of his Mouth, or touch of his hand or garment. And the apprehension by faith is more forcible, then the exquisitest comprehension of Sense or Reason. To conclude this point: this holy Sacrament is that Blessed Bread, which being eaten, opened the Eyes of the
This is that Rock flowing with choney, that reviveth the fainting spirits of every true Jonathan, that tastes it with the mouth of Faith. This is that dBarley Loaf, which tumbling from above, strikes down the Tents of the Midianites of infernal darkness. Elijah Angelical eCake and Water preserved him forty days in Horeb: and fManna (Angels food,) fed the Israelites forty years in the Wilderness: but this is that gTrue Bread of life, and heavenly Manna, which if we shall duly eat, will nourish our Souls for ever unto life heternal. How ⟨p. 706⟩should then our Souls make unto Christ that request from a spiritual desire, which the Capernaites did from a carnal motion; iLord evermore give us this Bread!
This is that Rocke flowing with chony, that reuiueth the fainting spirits of euery true Ionathan, that tastes it vvith the mouth of Faith. This is that dBarly Loafe, vvhich tumbling from aboue, strikes downe the Tents of the Midianites of infernall darkenesse. Elias Angelicall eCake and Water preserued him fortie dayes in Horeb: and fManna (Angels foode,) fed the Israelites forty yeeres in the Wildernesse: but this is that
5 To be an assured pledge unto us of our Resurrection. The Resurrection of a Christian is two-fold; first▪ the aspiritual Resurrection of our Souls, in this life, from the death of Sin, called the first Resurrection: because that by the Trumpet-voice of Christ, in the preaching of the Gospel, we are raised from the death of sin, to the life of grace: bBlessed and holy is he (saith ⟨p. 707⟩Saint John) who hath part in the first Resurrection, for on such the second death hath no power. The *Lords Supper is both a mean and a pledge unto us of this spiritual and first Resurrection. cHe that eateth me, even he shall live by me. And then are we fit Guests to dsit at the Table with Christ, when like Lazarus ▪ we are raised from the death of sin to newness of life.
5 To be an assured pledge vnto vs of our Resurrection. The Resurrection of a Christian is two-folde; first▪ the aspirituall Resurrection of our Soules, in this life, from the death of Sinne, called the first Resurrection: because that by the Trumpet-voyce of Christ, in the preaching of the Gospell, we are raysed from the death of sinne, to the life of grace: bBlessed and holy is he (saith ⟨p. 707⟩Saint Iohn) who hath part in the first Resurrection, for on such the second death hath no power. The
The truth of this first resurrection vvill appear by the motion wherewith they are internally moved: for if, when thou art moved to the duties of Religion, and practise of Piety, thy heart answereth, with Samuel, 1Here I am, Speak Lord for thy servant ⟨p. 708⟩heareth. 2And with David, O God my heart is ready. And with Paul; 3Lord, what wilt thou have me to do? Then surely thou art raised from the death of sin, and hast thy part in the first Resurrection: but if thou remainest ignorant of the true grounds of Religion, and findest in thy self a kind of secret loathing of the exercises thereof, and must be drawn, as it were against thy will, to do the works of Piety, &c. then surely thou hast but a name that thou livest, but thou art dead, as Christ told the Angel of the Church of Sardis, 4and thy Soul is but as salt to keep thy body from stinking.
The truth of this first resurrection vvill appeare by the motion vvherewith they are internally moued: for if, when thou art moued to the duties of Religion, and practise of Pietie, thy heart answereth, vvith Samuell, 1Here I am, Speake Lord for thy seruant ⟨p. 708⟩heareth. 2And vvith Dauid, O God my heart is ready. And vvith Paul; 3Lord, what wilt thou haue mee to doe? Then surely thou art raysed from the death of sinne, and hast thy part in the first Resurrection: but if thou remainest ignorant of the true grounds of Religion, and findest in thy selfe a kinde of secret loathing of the exercises thereof, and must be drawne, as it were against thy will, to doe the workes of Pietie, &c. then surely thou hast but a name that thou liuest, but thou art dead, as Christ tolde the Angell of the Church of Sardis,
Secondly, the corporal ⟨p. 709⟩Resurrection of our bodies at the last day which is called the second resurrection, which freeth us from the first death. He that eateth my flesh, and drinketh my blood, 1hath eternal life, and I will raise him up at the last day. For this Sacrament asignifieth and sealeth unto us that Christ died and rose again for us, and that his bflesh quickeneth and nourisheth us unto eternal life, and that therefore our bodies shall surely be raised to eternal life at the ⟨p. 710⟩last day. For seeing our head is risen, all the members of the body shall likewise surely rise again. For how can those bodies which (being the weapons of Righteousness, Rom. 16 13. Temples of the holy Ghost, 1 Cor. 6.19. and Members of Christ.) have bin *fed and nourished with the body and blood of the Lord of life: but be raised up again at the last day? And this is the cause that the bodies of the Saints, being dead are so reverently buried and laid to sleep in the Lord. And their burial places are termed, the beds and dormitories of the Saints. The reprobates shall arise at the last day. But by the Almighty power of Christ, as ⟨p. 711⟩he is Judge, bringing them as malefactors out of the goal, to receive their sentence, and deserved execution: but the Elect shall arise by virtue of Christs resurrection, and of the Communion which they have with him, as with their head. And his resurrection is the *cause, and assurance of ours. The a
6 To seal unto us the assurance of everlasting life. 1Oh what more wished or loved then life? Or what do all men more, either fear, or abhor, then death? Yet is this first death nothing if it be compared with the second death; neither is this life any thing worth in comparison of the life to come. If therefore thou desirest to be assured of eternal life, prepare thy self to be a worthy receiver of this blessed Sacrament. For our Saviour assureth us, That if any man eat of this bread, 2he shall live for ever: and the bread that I will give, is my flesh, which I will give for the life of the ⟨p. 713⟩world. He therefore who duly eateth of this holy Sacrament, may truly say, not only, Credo vitam aeternam, I believe the life everlasting: but also, Edo vitam aeternam, I eat life everlasting. And indeed this is the true tree of life ▪ which GOD hath planted in the middest of the Paradise of the Church. And whereof he hath promised to give every one that overcometh, to eat. 3And this tree of life by infinite degrees excelleth the tree of life, that grew in the Paradise of Eden; for that had his root, in the earth, this from heaven; that gave but life to the body, this to the soul, that did but preserve the life of the living, this restoreth life to the dead. ⟨p. 714⟩The leaves of this tree healeth the Nation of believers,4 and it yields every month a new manner of fruit, which nourisheth them to life everlasting. Oh, blessed are they who often eat of this Sacrament! at lest, once every month, taste anew of this renewing fruit, which Christ hath prepared for us at his Table to heal our infirmities, and to confirm our belief of life everlasting▪
6 To seale vnto vs the assurance of euerlasting life.
Lastly, from the former Communion twixt Christ and Christians, there flowes an other communion twixt Christians among themselues. Which is also liuely represented by the Sacrament of the Lords Supper: in that the whole Church being many, doe all communicate of one bread, in that holy action. We being many are one bread and one body:1 for wee are all partakers of that one bread; that, as the bread which we eate in the Sacrament is but one though it be confected of many graines; so all the faithfull, though they be many, yet are they but one mysticall body, vnder one head, which is Christ. Our Sauiour praied 5. times in that prayer ⟨p. 672⟩which hee made after his last Supper,2 that his Disciples might bee one: to teach vs at once, how much this vnity pleaseth him. This vnion betwixt the faithfull, is so ample, that no distance of place can part it; so strong that death cannot dissolue it; so durable, that time cannot weare it out; so effectual, that it breeds a feruent loue betwixt those who neuer saw one anothers face. And this coniunction of Soules, is termed the Communion of Saints, 3which Christs effecteth by 7. speciall meanes. First, by gouerning them all by one and the same holy Spirit. Secondly, by enduing them all with one and the same faith. 4Thirdly, by shedding ⟨p. 697⟩abroad his owne aloue into all their hearts. Fiftly, by bregenerating them all by one and the same Baptisme. Sixtly, by cnourishing them all with one and the same spirituall foode. Seauenthly, by being one dquickning Head▪ of that one Body of his Church, vvhich hee reconciled to GOD in the body of his flesh. Hence it vvas that the multitude of Beleeuers in the Primitiue eChurch 〈…〉 of one heart, and of one soule, in truth, affection, and compassion. And this should teach Christ 〈…〉 to loue one another, seeing they are all members of the same holy and mysticall body, vvhereof Christ is He•d. And therefore ⟨p. 698⟩they should haue all a Christian Sympathie, and fellow-feeling, to reioyce one in anothers ioy, to condole one in anothers griefe, to beare vvith one anothers infirmitie, and mutually to relieue one anothers wants.
4 To feede the Soules of the faithfull in the assured hope of life euerlasting: for this Sacrament is a Signe and pledge vnto as many as shall receiue the same according to Christs Institution, that hee vvill according to his promise, by the vertue of his crucified body and bloud as verily feede our soules to lie eternall, as our bodies are by Bread ⟨p. 699⟩and Wine nourished to this temporall life. And to this end Christ in the action of the Sacrament, really giueth his very body and bloud to euery faithfull Receiuer. Therefore the Sacrament is called the Communion of the Body and Bloud of the Lord. 1And communication is not of things absent but present: neyther were it the Lords Supper, if the Lords Body and Bloud vvere not there. Christ is verily present in the Sacrament, by a double vnion: vvhereof the first is spirituall, twixt Christ and the worthy Receiuer: the second is Sacramentall, twixt the body and bloud of Christ, and the outward Signes in the Sacrament. The former is ⟨p. 700⟩wrought by meanes that the same holy Spirit dwelling in Christ and in the Faithfull, *incorporateth the Faithfull, as Members, vnto Christ their Head, and so makes them one vvith Christ, and pertakers of all the Graces, Life, Holinesse, and eternall Glory, vvhich is in him: as sure and as verily as they heare the wordes of the promise, 3and are partakers of the outward Signes of the holy Sacrament. Hence it is that the vvill of Christ, is a true Christians vvill: and the Christians life is Christ vvho liueth in him. Gal. 2.20. If you looke to the things that are vnited; this Vnion is essentiall: If to the Truth of this Vnion; it is ⟨p. 701⟩reall. If to the manner how it is wrought, it is spirituall. It is not our Faith, that makes the Body and Bloud of Christ to be present: but the Spirit of Christ dwelling in him and vs. Our Faith doth but receiue and apply vnto our Soules those heauenly graces which are offered in the Sacrament.
The other, being the Sacramentall Vnion, is not a Phisicall or locall, but a spirituall coniunction of the earthly Signes, vvhich are Bread and Wine, vvith the heauenly Graces, which are the Body and Bloud of Christ in the act of receiuing: as if by a mutuall relation, they vvere but one and the same thing. Hence it is, that in the ⟨p. 702⟩same *instant of time, that the worthy Receiuer eateth vvith his mouth the Bread and Wine of the Lord: hee eateth also vvith the mouth of his Faith, the very Body and Bloud of Christ. Not that Christ is brought downe from Heauen to the Sacrament; but that the holy Spirit by the Sacrament, lifts vp his minde vnto Christ, not by any locall mutation, but by a deuout affection: so that in the *holy contemplation of Faith, hee is at that present with Christ, and Christ with him. And thus beleeuing and meditating how Christ his Body vvas crucified, and his precious Bloud shed for the remission of his sinnes, and the reconciliation ⟨p. 703⟩of his Soule vnto GOD: his Soule is hereby more effectually fed in the assurance of eternall Life, then Bread and Wine can nourish his body to this temporall life. There must be therefore of necessitie in the sacrament, both the outward signes, to be visibly seene with the eyes of the body: and the Body and Bloud of Christ to be spiritually discerned with the Eye of Faith. But the forme how the Holy Ghost makes the Body of Christ being absent from vs in place, to be present vvith vs by our vnion,3 S. Paul tearmes A great Mysterie, such as our vnderstanding cannot worthily comprehend. The Sacramentall Bread and Wine ⟨p. 704⟩therefore are not bare signifying Signes, but such as vvherewith Christ doth indeede exhibite and giue to euery worthy Recei•er, not onely his diuine vertue and efficacie: but also his very Body and Bloud, as verely, as hee gaue to his Disciples the Holy Ghost, by the signe of his sacred Breath: or Health to the diseased, by the word of his Mouth, or touch of his hand or garment. And the apprehension by faith is more forcible, then the exquisitest comprehension of Sense or Reason. To conclude this point: this holy Sacrament is that Blessed Bread, vvhich being eaten, opened the Eyes of the aEmauites that they knew Christ. ⟨p. 705⟩This is that Lordly Cup, by vvhich bwee are all made to drinke into one Spirit.
Secondly, the corporall ⟨p. 709⟩Resurrection of our bodies at the last day which is called the second resurrection, which freeth vs from the first death. Hee that eateth my flesh, and drinketh my blood, 1hath eternall life, and I will raise him vp at the last day. For this Sacrament asignifieth and sealeth vnto vs that Christ died and rose againe for vs, and that his bflesh quickneth and nourisheth vs vnto eternall life, and that therefore our bodies shall surely be raised to eternall life at the ⟨p. 710⟩last day. For seeing our head is risen, all the members of the body shall likewise surely rise againe. For how can those bodies which (being the weapons of Righteousnesse, Rom. 16 13. Temples of the holy Ghost, 1 Cor. 6.19. and Members of Christ.) haue bin *fedde and nourished vvith the body and blood of the Lord of life: but be raised vp againe at the last day? And this is the cause that the bodies of the Saints, being dead are so reuerently buried and laid to sleepe in the Lord. And their buriall places are termed, the beddes and dormitories of the Saints. The reprobates shall arise at the last day. But by the Almighty power of Christ, as ⟨p. 711⟩he is Iudge, bringing them as malefactors out of the goale, to receiue their sentence, and deserued execution: but the Elect shall arise by vertue of Christs resurrecti•n, and of the Communion which they haue with him, as with their head. And his resurrection is the *cause, and assurance of ours. The aResurrection of Christ, is a Christians particuler faith: the Resurrection of the dead, is the childe of Gods chiefest confidence. Therefore Christians in the Primitiue Church, were wont to salute one another in the morning with these phrases. *The Lord is risen: and the other would answere, True. The Lord is risen indeede.