the article of the resurrection was by Hymeneus and Philetus who erred concerning the truth thereof p v. 25. yet will God giue thē repentance to the acknowledging of the truth whō he will saue which by the grace of God shall spring againe out of that seede of faith that remaineth in them q Rom. 3.3 Shall our vnfaithfulnesse make the truth of God of none effect r 2 Tim. 2.12.13 It is a faithfull saying if wee deny him he will also deny vs. If wee beliue not if wee doubt and erre in some things for the time yet hee abideth faithfull and cannot deny himselfe For ſ v. 19. the foundation of God abideth sure and hath this seale The Lord knoweth who are his And they who are once iustified with God being effectually called t Rom. 8.28 according to his purpose are neuer vniustified againe For howsoeuer their sinnes may be such as deserue no lesse by the law yet their persons being vnder grace in Christ u Iohn 5.24 they shall neuer come into condemnation but are passed from death to life Now * Rom. 8.10 although the spirit be life because of righteousnesse Resurrection yet the body is dead because of sinne a body of sinne and of death and therefore x Exue corpus istud quod circumfers vestimentum ignorantiae fundamentum prauitaetis vinculum corruptionis mortem viuam cadauer sensibile sepulchrum portatile domesticum surem Hermes in Pemandro the body from whence our corruption springs originally wherein it resides perpetually y Lex est non paena perire must bee dissolued the soule being separated by death or at least some way changed that it may be made a glorious body at the appearing of Iesus Christ Our z Quam deus manibus suis ad imaginem sui struxit quam de suo af statu ad viuacitatis suaesimilitudinem animauit quam incolatui fructui dominatui totius suae operationis praeposuit quam sacramentis disciplinisque vestiuit cuius munditias amat castigationes probat passiones sibi appreciat haeccine non resurget totiens dei Absit vt deus manuum suarum operam ingenii sui curam afflatus sui vaginam molitionissuae reginam liberalitatis suae haeraedem religionis suae sacerdotem testimonii sui militem Christisui sororem in aeternum destituat interitum Tertul. de resur carnis bodies are the worke of Gods hands as our soules are from him he made the first mans body of the dust of the earth and breathed into it the spirit of life and a Psal 139.15 he fashioneth our bodies belowe in the earth * Plato in Timoeo vt habet August de civ Dei 22. scribit animas non posse in aeternum esse sine corporibus Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commenti sunt philosophi poetae metamorphosm * De circida Arcadescribit Aelianus quod magno desiderio sit mortuus inquiens sperare se conventurum ex Philosophis Pythagoram ex historicis Haecateum ex musicis Olympum ex poetis Homerum neither is man compleat longer then he consists both of soule and body Now b Iob. 14.15 God who hath a desire to the worke of his hands will recouer and saue the whole man make him to liue notwithstanding the malitious practise of Satan the murtherer to the contrary Whereof hee hath giuen euidence in the whole course of nature euening and morning winter and summer and in his speciall prouidence ouer his Church and people by their Miraculous deliuerances and recoueries from captiuity and desolation as it were from death therefore vsually called their c Isai 26.19 Ezech. 37. resurrection Doe wee not see how d Eccl. 1.4 one generation passeth and an other generation cometh but the earth abideth for euer as it were the common stage and theatre of nature so long as it endureth But when all parts are acted heauen and earth and all shall be dissolued For as all the parts so the vniverse the whole systeme of nature begunne with time continues in time which is the measure of motion vntill time that spends all hath spent it selfe when e Rev. 10.6 time and temporall things shall bee no more f 2. Pet. 3.13 But a new heauen a new earth eternall wherein dwelleth righteousnesse A folly it is that some aske g 1. Cor. 15 35 36. with what body shall wee come No question the same body else were it not a h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucianus Pythagorāvena lem exponens quis emet quis esse supra homines affectat quisscire vniuersi concentum reviviscere resurrection The same body howsoeuer changed as in this life wee feed not wee slepe not but our bodies are altered our digested food supplying what nature had consumed we are not cured but our bodies are altered Physicke repairing what diseases had corrupted and wasted Insomuch that some haue doubted whether we be the same bodies in age as we were in youth As a ship is still the same that where it decaies hath new plancks clapt on vntill in every place all be changed so are our bodies And though all be dissolued into the first materials yet being againe put together by the same almighty hand which made all of nothing it is the same mans body the same body of the same soule whereby it was and euer shall be i Forma principium indiuiduationio indiuiduated howsoeuer it be widdowed for a time and wonderously changed in the end in the meane time vtterly putrified and corrupted As the first mans body who was made after the image of God and bare a maiesty amongst the creatures was changed by sinne and became subiect to manifold diseases to shame to death and yet was still the same body so through death our bodies shall haue the vtmost of that change and yet bee raised the same bodyes and changed againe k 1 Cor. 15.42.43.44 from weaknesse to power from corruption to incorruption from dishonour to glory l Phil. 3.21 for they shall bee fashioned like vnto Christ his glorious body As the pure spirits of wine or the spirits of life in a man are bodies spirituall bodies and the quintescence of any mettall or minerall extracted from the grosse elements is of a celestiall nature and yet both it and the spirits are bodies the same bodyes purified sublimated in like manner though farre more excellent shall bee the resurrection of our bodies when God hath as it were distilled them through natures great lymbecke of what forme soeuer whether through the earth or water or bowels of beasts or by fire as all that remaines at the last day and shall extract a glorious body that shall inherit immortality m 1 Cor. 13.51 We shall not all sleepe but we must all be changed some way or other n v. 4◠for as we
borne once new borne For it is vnto life eternall which once begunne neuer endeth h Rom. 6.3 Knowe yee not that so many of vs as were baptised into Christ were baptised into his death i v. 9. that as Christ being raised from the dead dieth no more k v. 11. so we once dead vnto sinne are aliue vnto God for euer through Iesus Christ our Lord Wherefore should any then be rebaptised For as for them who l Heb 6. hauing beene once inlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come if they shall fall away it is impossible to renew them againe vnto repentance and for them in whom though they fall a 1. Ioh. 3.9 the seed remaineth another baptisme is needlesse For by the grace of God remaining in them b Art Eccles Angl. 16. they may recouer and amend their liues Yet are there certaine mysticall acts though c Sacramentis numero paucissimis obseruatione facillimis significatione praestantissimis societatem novi populi colligavit August de doctr Christ l. 3. c. 9. not other sacraments namely confirmation and penance Confirmation and Penance which are appendants to the sacraments and in this case and other like of good vse in the Church for correction and instruction For by the one children that haue beene baptised are confirmed in the faith when they come to age wherevnto they were baptised When themselues assuming the vow of baptisme d 1. Pet. 3.21 stipulat a good conscience towards God and ratifie what was vndertaken for them by their sureties By the other such as are e Vid. 1. Cor. 5 excommunicate or deserue to be debarred the communion hauing any way violated or scandalized the communion of Saints are humbled both for the satisfaction of the Church whom they haue offended and for their owne reformation That hauing renewed their vow in baptisme by repentance they may bee absolued and g Vid. 2. Cor. 2 readmitted to the Communion Which h See the Preface to the commination in the common prayer-booke godly discipline more frequent in the primitiue Church is much to bee wished that it may be againe restored with vs to adde vigor and life to the word and Sacraments For although excommunication for sinne and absolution from sinne be vertually implied in the word and Sacraments for what is preaching but a generall proclamation of pardon to all penitent beleeuers and a publike denunciation of God his curse against obstinate vnbeleeuers And what are the Sacraments but the personall applying of remission and grace to every man in particular and the detaining of them from the Communion but the retaining of their sinnes Yet the positiue sentence of binding and loosing in a iudiciall proceeding is more powerfull with the conscience being Christ his a Mat. 18.18 Ioh. 20.23 ordinance is ratified in heauen where it is rightly administred Our Birth is at once Communion but our life in grace is a continued act and therefore hath continuall need of spirituall nourishment to repaire what is wasted daily by sinne and corruption wherewith we are incombred and for our growth to a perfect man in Christ Iesus Our naturall life consists in the b Vita animae deus est haec corporis hac fugiente soluitut hoc perit haec destituente deo vnion and communion of the body with the soule and our life supernaturall in the vnion and communion of our soule with God which is in Christ who c Iohn 14.6 is the life d Col. 2.9 in whom the fulnes of the Godhead dwelleth bodily By what meanes he became partaker of our mortality flesh and blood by the same hauing conquered sinne and death he makes vs partakers of his immortality and diuine nature imparted in him to the humane and by it to vs. The Church and all the members thereof are in Christ as Eue and all her children were in Adam g Gen. 2.23 flesh of my flesh saith he and bone of my bone That as wee drew corruption from Adam with his nature so from Christ wee deriue incorruption by his grace Nay nearer then so h Eph. 5.30 wee are members of his body of his flesh and of his bones not only deriued from him or new begotten by him but perpetually subsisting in him As the i Iohn 15.4.5 graft in the stocke which yeeldeth vs continuall sap and spirituall nourishment vnto eternall life k Iohn 14.19 Because I liue saith he ye shall liue also At that day you shall know that I am in the Father and you in mee and I in you So dearely hath Christ loued vs v. 20. and so nearely hath hee vnited vs vnto himselfe that he is not satisfied as not inioying himselfe without vs a Eph. 1.23 his body the Church the fulnesse of him that filleth all in all b 1. Cor. 12.13 And as all the members being many are one body so also is Christ namely his Church Of which communion wee haue this other Sacrament c Poculum immortalitatis quod confectum est de infirmitate nostra veritate diuina habet quidem in se vt omnibus prosit sed si non bibitur non medetur Prosp in responsione ad obiectionem Vincentianam The cup of blessing which wee blesse No transubstantiation d 1 Cor. 10.16 is it not the communion of the blood of Christ The bread which wee breake is it not the communion of the body of Christ For we being many are one bread and one body for wee are all partakers of one bread Bread still though consecrated yea and receaued For it is the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion not the f Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commixtion or confusion of his body with the bread as if they were kneaded together nor the g Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translation of the bread into his body as if the one were supplanted by the other But it is the h But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion of his body by a common vnion of them both in the sacrament which doth necessarily consist both of the outward signe and inward grace Whereof there is such a i A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macarius hom 27. reciprocall relation and mutuall coniunction in a sacrament by diuine institution that they necessarily concurre as integrant parts thereof without either of which it is no sacrament And therefore to signify their neare and intimate vnion they vsually haue one an others k Solet res quae significat cius rei quam significat nomine nominayi August quaest 57. super Leuit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talis est praedicatio
the Christian Reader a Synopsis or full view at once of our religion in the vvhole contexture thereof for his better resolution Which lest I should obscure or confound by incident discourses I haue beene forced to passe it may be too cursorily thorough most particulars which would require so many and far larger tracts then this little model of the vvhole And because I seeke not herein to perswade or convince Infidels which seemes to bee the scope of h Iustin Martyr Tertul. in their Apologies Arnob. Aug. de Civit. Dei Morn Viues Raimundus de Sabunde others who haue written of this argument but to resolue and confirme our selues in the present truth with whom it were a folly not to dispute ex praecognitis concessis I haue laide the foundation of this little Fabricke in the receiued principles of Religion And lastly that I may not build heterogeneous stuffe thereon i Cor. 3.12 wood hay stubble but rather gold siluer pretious stones I haue vsed so much as might be the very wordes and phrases of Scripture not onely for proofe but for expression which being the Word of GOD can best speake his owne meaning howsoeuer to some it may make the stile seeme not so aequable and pleasing The Word of God is it not k 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rationall milke of our reasonable soules whereby they are nourished to eternall life And our faith hath such force of reason thereby that it is l Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cleare euidence and most evicting argument of things not seene most sublime abstruse And it is able to convince and perswade m 1 Cor. 14.23 c. vnbeleeuers neuer so vnlearned and n 2 Cor 10.5 to cast downe all contrary reasonings of the most subtile adversaries that exalt themselues against the knowledge of God bringing into captivity euery thought to the obedience of Christ. The o Rom. 12.1 service of God thereby prescribed vnto vs is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable seruice to all that are not p 2 Thes 3.2 vnreasonable and wicked men To whom howsoeuer they take it wee must and can giue q 1 Pet. 3.15 a reason of the hope that is in vs. The Lineaments whereof I haue indeavoured to draw and shadow out in a new but I hope not vnnaturall method which beeing done seemes to mee rather a bare skeleton then any compleat systeme of that solide body which I tooke in hand Yet it sufficeth mee if as in r Ezek. 37.7.8.9 Ezekiels vision in the valley of dead bones the bones become together bone to its bone For the sinewes and the flesh shall come vpon them and the skinne shall couer them about when the breath of GOD shall come from the foure vvindes and blovv vpon them and they shall liue Howsoeuer I am willing to bee deliuered of this meditation as it is after a longer and more painefull travell by fitts then such an imperfect embrio and vnshapen birth may seeme worthy of And by his helpe ſ Iohn 15.5 vvithout vvhom vve can doe nothing I may heereafter polish perfect what I haue now conceiued not altogether I hope without his Spirit When I shall haue better discerned thereof at a distance and may happely haue gained some farther or clearer discouery by information or obtrectation of others For although I haue no reason to expect an adversary herein hauing not willingly irritated or provoked any yet because trueth many times findes foes where it makes none if any shall trouble themselues to quarrell this little peece what shall be justly found amisse I shall most willingly amend easily neglecting what shall bee petulantly carped and submitting my selfe in all things to my blessed Mother this faithfull Church of CHRIST IESVS †Tertul. Difficilium facilis est venia The Contents BOOKE I. CHAP. I. The bond of Nature The glory of God The author of our good The true zelotes of his glory To glorifie the Creator is the glory of the creature How wee should glorifie God prescribed by the Law of Nature Naturall reason of the Law The covenant of Nature The Law euer in force The case CHAP. II. The Covenant of Grace The Articles and Authors of Grace The Sonne of God the Mediator The Sonne of man The offices of Christ The grace of our Lord Iesus The spirit of Grace Preventing Grace The state of Grace The praise of the glory of Gods Grace CHAP. III. The Testaments The Will of God The Word The Scripture That the Scripture is the Word of God The intent of it The consent in it The olde legall Testament The new Evangelicall Testament The event of prophesies The power of the Gospell The Church The administrators and ouerseers Scripture the absolute Canon of faith and life BOOKE II. CHAP. I. The Stipulation of Faith by the Sacraments The answere of a good conscience toward God The Creed The Sacraments Baptisme Poedobaptisme Anabaptisme Confirmation and penance Communion No transubstantiation Participation by faith Cōmunion in loue The Law conditioned The Covenant indissoluble CHAP. II. Faith working by loue according to the Law The Law established by faith Gods Law our prayer Faith in the Trinity denyes not the vnity of God Christ the onely Image of God to be worshipped by faith in his Name By Prophanenes Hypocrisie Blasphemy the Name of God vnhallowed The Christian Sabbath of the holy Catholike Church The Sabbath not abrogated by Christ. Nor by his Apostles The Iewes typicall vse thereof abolished The Christian Sabbath day within the compasse of the Commandement The Lords day designed by himselfe for our Sabbath It hath euer beene obserued as the Sabbath by the Church It respects the Kingdome of God The Perfect will of God to bee done on earth The heauenly conversation CHAP. III. The Refuge of Hope We are saued by Hope The Law perfect we imperfect Good workes not vvell done Grace and merite incompetible The Christian hope Our daily bread Forgiuenesse of sinnes No immunity to sinne Temptations Preservation Resurrection Life everlasting and glorious BOOKE I. CHAP. I. The bond of Nature The glory of God The authour of our good The true zelotes of his glory To glorifie the Creator is the glory of the creature How we should glorifie God prescribed by the law of Nature Naturall reason of the Law The covenant of nature The fall The Law ever in force The case What is chiefely to be desired THat God may bee glorified in our salvation The glory of God Wherein trusting him for our parts we are principally to intend his glory For vnlesse we wil mocke God and deceiue our own soules we must desire as we pray first that the name of God may bee hallowed by the advancement of his Kingdome in the vniuersall subjection of all to his holy will then that wee may bee saued through his grace by pardon of our sinnes protection in temptations and
Hallowed be thy thrice glorious name O thou holy one as thou hast commanded That the name of God may bee knowne The Christian sabbath of the holy Catholike Church and worshipped as by euery man in priuate so by all of vs in publike God hath appointed the sabbath for the holy assemblyes representing the holy catholike Church in acknowledgement of his kingdome attending his grace in holy exercises and Christian duties and expecting his glory Which day may not be otherwise imployed farther then necessity enforceth which is god his dispensation and hath no law or then mercy to our selues others requireth n â—at 12.7 which God will haue and not sacrifice Of which duty some question hath beene made of late whether it bee of faith I suppose for these reasons principally First because in nature there is little or no appearance of reason for the sabbath that it should bee morall Secondly because it seemes not to be any where expressely recognised in the new testament as the other commandements are but rather to bee slighted both by Christ and his apostles Thirdly because in keeping the sabbath the Iewes were to obserue certaine ceremonies which are now abolished by the Gospell And lastly because Christians haue neuer kept that day which the Iewes did the commandement seemes to prescribe Which doubts if they may be cleared I hope the ten commandements will holde together and not breake company being all of the same kinde and o Exod. 31.18 c. 34.38 written with God his owne finger He spake these ten words and added no more vnto them For the naturall reason of the sabbath somewhat hath already beene said in the proper place thereof concerning the p I book ch 5. law of nature But may not a law be morall for the vse thereof vnlesse it be naturall in respect of the cause Christ hath promised that where two or three are gathered together in his name he will bee in the midst of them Now although God be euery where at all times yet for our r Ne inordinata congregatio populi fidem minuoret in Corste proptereà dies aliqui constituti sunt vt in vnum oomes pariter veniremus Hieroniad Gal. 4. meetings there must needs be a set time which it is iust that God who appoints the meeting should designe and not wee There may be holy assemblyes as that of Å¿ Acts 10. Cornelius vpon any day to heare the word to praise God and to pray vnto him as occasion is offered inseason and out of season the Lord will be found in them But on the Lords day the holy assemblies must bee and that weekely because hee hath commanded and hath giuen vs the reason which we haue belecued Now for that which Christ said or did we may bee well assured that his intent was not to violate the law of the sabbath The sabbath not abrogated by Christ who came not to breake the law but to fulfill it and was therein so punctuall and exact u Mat. 3.15 to performe all righteousnesse that if it were but a ceremony he would haue obserued it because all was to continue vntill the vaile of the temple his body was rent Hee often tooke occasion indeed by their greatest assemblies on the sabbath daies to doe some miracles workes of mercy in their sight to confirme the truth of what he taught namely that hee was the Lord of the sabbath and the mercifull sauiour of the world This lesson hee first read vnto them out of the * Luk. 4.16.17.18 Prophet Isaiah in one of their Synagogues as his custome was on the sabbath day Which they should now haue taken forth by him being the chiefe and principall end of their sabbath But when they perversely misconstrued his doings he iustifying the same as also his Disciples plucking the eares of corne to satisfie their hunger tooke occasion to teach them better what was the right vse of the sabbath Not a x Cui septima quaeque fuit luâ— Ignava Invenal Sat. 14. Sat. 6. Observant vbi festa mero pede sabbata reges De itinere sabatico Quos etiam irridet Plutarch libel de superstitione superstitious cessation from worke but a spirituall attention to the workes of God euer admitting our workes of mercy and of necessity And if Christ thereby abrogated the sabbath then did hee abolish the other commandements also whereof he said y Mat. 5. So and so it hath beene said vnto you of old but I say vnto you thus and thus shall yee doe and then was the Sabbath abrogated long afore by the Prophet Isaiah in the name of the Lord. z Isa 1.13 The new moones and sabbaths the calling of solemne assemblies I cannot away with But this Christ hath taught vs concerning the sabbath a Mark 2.27 That it was made for man not man for the sabbath as indeed the whole law was made for man not to breake but to keepe it for his owne good This especially was a provisionall statute for his benefit b Quian durabile non est quod requie caret oâ— tium quoddam sanctum Deus praecepit vt insatiabilem hominum cupiditatem fraenaret qui tam seipsoâ— quam servos suos nimijs laboribus exhauriunt modo lucrum faciant Gualterus homil 56. in Luc. partly in regard of his body whose worldly heart would else giue him no rest but would make him out-worke Gods curse if God did not allow vs a rest supplying vs the while with necessaries by his ordinary prouidence c Exod. 16.24 as he did the Israelites by miracle but principally for his soules good that he might attend and receaue the d Homini non ante septimum laetalis inaedia est Plia hist nat l. 11. c 53. Plerique ex his qui septem diebus nihil edere aut bibere volunt in his moriuntur quod si quidam eos super averint nihilominus tamen moriuntur Hyp. l. de carn ad sinem Non possunt boni mores ne secundum naturam quidem ipsam apud eos homines constare qui vnum de septem diebus non observant sanctificant domino Iun. de Pol. Mosis c. 8. spirituall food thereof vnto eternall life As for the Apostles The Sabbath not abrogated by the Apostles St Paul writing to the Galatians condemnes the superstitious e Gal. 4.10 obseruing of daies and months and times and yeares in generall whereof the Iewes accounted some more holy the Gentiles some more happy But to the Colossians he speakes of Sabbaths by name reckoning theÌ„ amongst shadowes he saith f Coloss 2.16 let no man iudge you in respect of the Sabbaths a phrase which he vseth g Rom. 14.4.10.13 elsewhere forbidding all censuring contending about things indifferent amongst which he reckons the obseruing of a day and it may bee that set day for the Sabbath for he saith h V. 6. he that