The Epistle

neerer to Gods fauour, by dire-
cting your heart to begin(like
Iofiah)in your youth, to seeke
after the God of David;(and
of Iacob) your Father. Not but
that I know, that your Highneſſe
doth this without mine admoni-
tion; but because I would with
the Apostle, haue you to e a-
bound in euery Grace, in Faith
and knowledge, and in all dili-
gence, and in your loue to Gods
feruice and true Religion. Ne-
uer was there more neeade of
plaine and vnſained Admoniti-
ons: for the Comicke, in that
ſaying, ſeemes but to haue pro-
phecyed of our times, Obſ qui-
um amicos, veritas odium pa-
rit. And no maruell: ſeeing that
wee are fallen into the dregs of
Time, which being the laſt, must
needs bee the worſt dayes. And
how can there bee worse, ſeeing
Vanitie knowes not how to bee
vainer, nor Wickedneſſe how to
bee more wicked ? And whereas
here

c 2 Chron.
34:3.

d Quimo-
net ut faci-
as, quod iam
ſacu, ipſe
monendo
Laudat, &
hortatu co-
probat aſta
ſuo.

c 2 Cor. 3:7

Dedicatory.

heretofore those haue beene coun-
ted most holy, who haue shewed
themselves most zealous in their
Religion; they are now reputed
most diſcreet, who can make the
laſt profefſion of their Faith.
And that these are the laſt daies,
appeares euidently; becaſe the
Securitie of mens eternall
ſtate hath so onerwhelmed (as
CHRIST foretold it ſhould)
all ſorts: that moſt who now live,
are become louers of pleaſures,
more than louers of God: And
of those who pretend to loue
GOD, O GOD! what ſanctiſi-
ed heart can but bleed, to beheld
how ſeldome they come to
prayers? how irreuerently they
heare Gods Word? what ſtran-
gers they are at the Lords Ta-
ble? what aſsiduous ſpectators
they are at Stage-playes? where
(being Chriſtians) they can ſport
themselves to heare the Vaſlalls
of the diuell ſcoffing Religion,
& blaſphemouſly abusinſg phra-
ſes

Mat. 25. 1,
&c.

2 Tim. 2. 4.
c Exemplum
accidit
mulieris,
Domino teſſe
qui Theatri
aditi, et inde
cum Dæmo-
nio rediit: I-
taque in ex-
orcismo cum
oneraretur
immundus
ſpirituæ,
quod auſus
ſt pdelem
aggredi con-
ſanter &
tuſtiffime
quidem (in-
qui)ſo, in
meo eam in-
uenit.
Tert.
de ſp. & lib.
cap. 26.

Therefore
Terentian in
cap. 6. cals
the stage,
Diaboli Ec-
clesiam, &
Cathedram
peſt. lentia-
rum.
Iam. 5.9.
Apo 21.20.

Mat. 25.8.

## Dedicatory.

fes of holy Scripture on their Stages, as familiarly as they vſe their Tobacco-pipes in their bibbing-houses. So that hee who would nowadays ſeeke in moſt Christians for the power, ſhall ſcarce almost finde the very ſhew of godlineſe. Neuer was there more ſinning, neuer leſſe re-morſe for ſinne. Neuer was the Iudge neerer to come, neuer was there ſo little preparation for his Comming. And if the Bride-groome ſhould now come, how many (who thinke them-ſelues wíſe enough, and full of all knowledge) would bee found foolish Virgins, without one drop of the Oyle of ſauing Faith in their lampes? For the greatest wíſedome of moſt men in this age, conſiſts in beeing wíſe, first, to deceive others, and in the end, to deceive them ſelues.

And if sometimes some good
booke haps into their hands;
or some good motion commeth
into

## Dedicatory.

into their hea's, whereby they
are put in minde to consider the
vncertainty of this life preſent;
or how wake aſſurance they
haue of eternall life, if this were
ended: and how they haue some
ſecret ſinnes, forthwith they must
needs repent here, or bee puniſhed
for them in Hell hereafter: Se-
curity then forthwith whifpers
the Hypocrite in the Eare, that
though it be fit to thinke of these
things, yet, It is not yet time;
And that hee is yet young e-
nough (though hee cannot but
know, that many millions as
young as himſ life are already
in Hell, for want of timely re-
pentance.) Preſumption war-
rmeth him in the other Eare;
that hee may haue time hereaſ-
ter, at his leisure to repent: and
that how ſoener others dye, yet
hee is farre enough from death,
and therefore may boldly take
y a longer time, to enjoy his
sweet pleafures, and to increafe

A5

his

## The Epistle

his wealth and greatnesse. And hereupon (like Salomons fluggard) bee yeelds himselve to a little more sleepe, a little more slumber, a little more folding of the hands to sleepe in his former finnes: till at last, Despaire (Securities ugly Handmaide) comes in vnlooked for, and shewes him his Houre-glass: dolefully telling him, that his time is past: and that nothing now remaines, but to dye, and be damned. Let not this seeme fstrange to any, for too many haue found it too true, and more, without more grace, are like to be thus soothed to their end: and in the end snared to their endlesse perdition.

Iude v. 3.

In my desire therefore of the common saluation; but especially of your Highnesse euerlasting welfare, I haue endeauoured to extract (out of the Chaos of endlesse controuersies) the old Practice of true Pietie, which

## Dedicatory.

which flourished before these Controuersies were hatched: which my poore labors (in a short while) come now forth againe the twentieth time, under the gracious protection of your Highnesse fauour: and by their entertainment seeme not to bee altogether vnwelcome to the Church of Christ. If to bee pious, hath in all ages been held the truest honour: how much more honourable is it, in so impious an age, to bee the true Patrone and Patterne of Piety? Piety made David, Salomon, Iehoſaphat, Ezechias, Iosias, Zerubbabel, Conftantine, Theodotius, Edward the 6. Queene Elizabeth, Prince Henry, and other religious Princes, to bee so honoured: that their names (since their death) smell in the Church of GOD like a precious oyntment, and their remembrance is sweete as Honey in all mouthes, and as Mufficke at a banquet of Wine: when

Eccl. 7. 2.

Eccl. 4. 21.

* Luk.10.
20.
Apoc.17.8.

Exo.31.29,
30.

2 Cor.3.18

## The Epistle

when as the lippes of others, who haue beene godleſſe and irreligi-
ous Princes, doe rot and ſinke
in the memorie of Gods people.
And what honour is it for great
men to haue great titles on
earth; when God accounts their
Names vnworthy to be * writ-
ten in his Booke of life in Hea-
uen?

It is Pietie that embalmes a
Prince his good name, and
makes his face to ſhine before
men, and glorifies his ſoule a-
mong Angels. For as Moſes his
face, by otten talking with God,
ſhined in the eyes of the people;
ſo by frequent praying (which is
our talking with God) and hea-
ring the Word, (which is Gods
ſpeaking vnto vs) wee ſhall bee
changed from glory to glory ,
by the Spirit of the Lord, to the
Image of the Lord. And ſeeing
this life is vncertaine to all, (e-
ſpecially to Princes: ) What argu-
ment is more fit, both for Prin-
ces,

## Dedicatory.

ces, and People to ſtudie, than
that which teacheth ſinnefull man
to deny himſelfe, b mortifying
his corruption: that hee may en-
joy Chriſt, the Author of his fal-
uation: To renounce these false
and momentany pleatures of
the world, that he may attaine to
the true and eternall ioyes of
Heauen: and to make them truely
honourable before God in Piety,
who are now only honorable be-
fore men in vanity? What char-
ges ſoeker wee ſpend in earthly
vanities, for the moſt part, they
either dye before vs, or wee
ſhortly dye after them: but what
wee ſpend like t Mary in the Pra-
tice of Piety, ſhall remaine our
true memoriall for euer. For
a Piety hath the promife of this
life, and of that which ſhall ne-
uer end. But b without Pietie
there is no internall comfort to
bee found in Conſcience, nor ex-
ternall peace to bee looked ſer in
the World, nor any eternall
hap-

t Mat.26.13

a 1 Tim. 4. 8

b Printi-
pibus ed fa-
lutem ſola
ſatis vera eſt
pietas, abſq;
ilia vero mi-
hil.eſt vel
exercitus vel
im eratoria
fortitudo,
vel appara-
tus reliquius

Zozom.
Eccl. h.ſt.
lib.9.cap.1.

## The Epistle

happines to be hoped for in Hea-
uen. How can Pietie but promise
to her selfe a zealous Patrone of
your Highnesse; being the sole
Son and Heire of so gracious &
great a Monarch: who is not
only the defender of the faith by
Title; but also a defender of the
Faith in truth: as the Christian
World hath taken notice by his
learned confuting of Bellar-
mines ouer-spreading Herefies :
& his suppreising in the blade of
Vorstius Athenae blasphemies?
And how easily is it for your High-
neſſe to equall (if not to exceed)
all that went before you, in Grace
and greatneſſe; if you doe but let
your heart to feeke, and to ferue
God, considering how religiouſ-
ly your Highneſſe hath beene e-
ducated by godly and vertuous
Gouernours and Tutors: as also
that you line in such a time,
wherein Gods prouidence, and
the Kings religious care haue
placed ouer this Church ( to the
vn-

The Hono-
rable Sir
Roberts Cary,
Knight, &
the religi-
ous Lady
Cary, his
Wife.
Mr Thomas
Murray.
Sir James
Fullerton.
2 Chr.24
16.

## Dedicatory.

unspeakeable comfort thereof)
another venerable Iehoiada, that
doth good in our Israel both
towards God, and towards
his House: of whom your High-
neſſe at all times, in all doubts,
may learne the sincerity of Reli-
gion, for the Saluation of your
inward Soule: and the wifeft
counſell for the direction of your
outward state? And to excite you
the rather, to the zealous Pra-
tice of diuine Pietie; oftenSUP-
pose with your ſelfe, that your
Highneſſe heares your religious
Father Iames, ſpeaking vnto
you, as sometimes holy David
ſpake to his Son Salomon: And
thou Charles my Sonne, know
thou the God of thy Father,
and ſerue him with a perſeſt
heart, and with a willing mind:
for the Lord ſearcheth all
hearts, and vnderſtandeth al the
imaginations of the thoughts;
if thou ſeeke him, hee will bee
found of thee; but if thou for-
fake

The graci-
ous Arch-
bishop of
Cant. G.A.

1 Chr. 28. 9

The Epistle

fake him, hee will call thee off
for euer.

To help you the better to seeke
and serve this God Almigh-
ty, who must be your chiefe Pro-
tect our in life, and onely Com-
fort in death: I here once againe,
on my bended knees, offer my old
Mite new stamp, into your
Highnesse hands: daily for your
Highneſſe, offering up unto the
most HIGH, my humblest pray-
ers, that as you grow in age and
ſtature: so you may (like your
Master Chriſt) increase in wif-
dome and favor with God and
all good men. This ſuit will I
neuer cease: In all other matters
I will ever reſt,

Your Highneſſe humble
Sernant, during life to
be commanded,

LEVVES BAYLY.

AD
CAROLVM
PRINCIPEM.

Tolle malos; extolle Pios, cognosce Teipsum:
Sacra tene, Paci consule, disce pati.

TO THE DEVOVT
READER.

Had not purposed to en-
large the last Edition,
laue that the importunitie
of many deuoutly dilpo-
ted, precuailed with me, to adde some
points, and to amplifie others. To fa-
tisifie whole Godly requieſts, I hue
done my beſt endeauour: and withall
ſinſhed all that I intend in this argu-
ment. If theu ſhalt hereby reape any
mo e profit, giue God the more praiſe:
and remember him in thy prayers, who
hath vewed toth his life and his la-
bours, o further thy
ſaluation as his
owne.
Farewell in the
Lord
I E S U S.

THE

THE CHIEFE

Contents of this
Book.

1. A
Plaine description of
God, in respect of
his Essence, Per-
sons, and Attri-
butes, so farre as euery Christian
should competently indeauour to
learne and know: with ſundry
Sweete obſeruations and meditati-
ons thereupon.
pag. 4.

2. Meditations ſetting forthe
miseries of a man in life and death,
that is not reconciled to God in
Christ.
59

3. Meditations of the bleſſed
state both in life and death, of a
Man that is reconciled to God
in Christ: wherein thou ſhalt finde
not a few things worthy the rea-
ding

4

The Practice of Piety.

APLAINE

DESCRIPTION OF
the Essence and Attributes
of God, out of the holy
Scripture, so farre forth as eue-
ry Christian muft compe-
tently know, and necef-
sarily beleeeue, that will
be faued.

Lthough no creature
can define what
God is, because hee
is a incomprehenſible , and
b dwelling in inacceſſible light :
yet it hath pleased his Ma-
ieſtie, to receale himſelfe in his
Word vnto vs, so farre as our
weak capacity can beſt conceiue
him. Thus :

God is that one c spirituall and
infinitely

a Pfa.143.3

1 Tim. 1.16

b Deu.14.&

4.31. & 31.

39. & 6.4.

1ff.a.45.5, 6,
7,8

1 Cor. 8.4,

Eph.6.5,6.

1 Tim.2.4.

c Ioh.4.24.

1 Cor.2.17.

5

The Practice of Piety.

e infinitely f perfect & ſsſence, whose
being is h of himſelfe eternally.

In the Divine Eſsence, we are
to consider 2. things: First, the
diuers manner of being therein:
secondly, the Attributes thereof.

The diuers manner of being
therein, are called i Persons.

A person is a k diſtinct ſubſtance
of the l Godhead.

There are m three Divine Per-
sons, the Father, the Sonne, and
the Holy Ghoſt : These three
Persons are not three ſeverall
ſubſtances, but three diſtinct
ſubſistences; or three diuers man-
ner of being of n one and the
ſame ſubſtance, and Divine Eſ-
fence. So that a Person in the
Godhead, is an individuall vn-
derstanding, & incommunicable
Subſistence, liuing of it ſelfe, and
not ſuſtained by another.

In the vnity of the Godhead,
there is a ° plurality, which is
not accidentall, ( for God is a
moſt pure act, and admits no ac-
B 3 cidents:)

e 1 Ki. 8. 17.

Psal.147.5.

f Deu.32.4

g Exo.3.14

h 1 Cor.8.6.

A ct.17.2s.

Rom.11.3.6

i Heb.1.3

k l oh.1.1.

1oh.5.31,37

1oh.14. 10.

l Col.2.9.

m Gen.1.26

3.22 & 11.7

Exo.20.2.

Hos. 1 4,7.

1ff.a.63.9, 10

Zach, 3 2.

Hag. 2 5,56.

1 Ioh.5.7.

Mat.3.16,17

& 28,19.

1oh.14. 25.

2 Cor.13.13.

n ſingula junt in
ſingulis, & omni-
us singulis, & ſin-
gula in omnibus,
& onum omnua,
Aug. lib. 6. de
Trinit. cap. 10h.

o Gen.2. 1. 6. & 3.

2. & 11.7. 1ff.a.6,8.

6

* *Persone distinctis disfeinguntur personaliter, sive arodotis ut vêr p[er]παρ[ί]των: 0 Deus est in divise, vnus in Trinitate, & inconſuſetrinus in un substrate, Luſtin. in iuxt. π[ε]τ.

p Mat.21.27
Mat.3.17.
q Isa.63.16.
Eph.3.14,15

## The Practice of Piety.

cidents:) nor essentiall: (for God is one Essence onely) but * personall.

The persons in this one Essence are but three. In this° Mysterie there is alius & alius, another & another: but not aliuſ & aliuſ, another thing & another thing.

The Divine Eſſence in it ſelfe, is neither divided nor diſtinguſhed. But the three Persons in the Divine Eſſence are diſtinguſhed among them ſelues three manner of waies.

1. By their Names.

2. By their Order.

3. By their Actions.

1. By their names thus.

The first Person is named the father; first, in reſpect of his natural Sonne Christ: secondly, in reſpect of the Elect, his q adopted sons, that is, those who being not his sons by Nature, are

## The Practice of Piety.

are made his ſonnes by Grace.

The second Person is named them Sonne, because he is not begotten of his Father, of a Father substance or nature: and hee is called the Word: 1. because the concep- tion of a Word in man's mind, is the neereſt thing, that in some ſort can shadow vnto us the man- ner, how he is eternally begotten of his Father's substance: and in this reſpect he is also called the Wisedome of his Father, Prou. 8. 12. Secondly, because that by q him, the Father hath from the beginning declared his will for our ſaluation: hence called λόγos, quasi λόγou, the Persons speaking with, or by the Father. Thirdly, because he is the chiefer argu- ment of all the Word of God; or that Word, whereof God spake, when hee promiſed the bleſſed Seede to the Fathers, vnder the old Teſtament.

The third Person is named the holy Ghost: first, because hee is B 4 spirituall

7

m. Prou. 30.4.
n Pfah. 2. 7.
o Heb. 1.3.
phil. 2. 6.
r Batil. ſup. 5.
tohan. ſicuit mens cogitan- do in ſeipſam reſſeſitur, & λόγou inter- num gignit: ita mens illa a- terna, quae eſt Deus pater in ſeipſam intel- ligendo reſſexa λόγou aſternum modo ineſſa- bili genuit: Et fuit exterior λόγos, λόγus interioris effi- gies quasi eſt: ita aſternus ithe λόγos ὑπο- σατικός aſterni Patris ſimage eſt, & maſeſtatis character. Heb. 1.3.
q Ioh. 1.18.
Iren. l. 4. c. 14.
r Act. 10. 43.
Heb. 11.
Luk 24. 27.
Ioh. 5. 45.
Act. 3. 22,
23, 25.
r Isa. 63. 10.
2 Cor. 13. 31.

10

dIoh. 15.
26.
Therefore
Rom.8,9: the
Holy Ghoſt
is called the
Spirit of
Chrift.
e Spiritus S.
a Patre & a
Filio procedit,
tanquam ab
uno & eodem
principio,in
duabus tan-
tum personis
ſubſidente,
non autem
tanguam a
duobus ac di-
uerſis prin-
cipiss.

The Practice of Piety.

ther the beginning of his Person
and Order, but not of Essence
and Time.

The Holy Ghost is the third Person of the blessed Trinitie, d proceeding & ſent forth, equally from e both the Father and the Son, by an internall and incompreheſible ſpiration: For as the Son receiueth the whole diuine Essence by generation; ſo the hoLY GHOſT receiueth it wholly by ſpiration.

This Order betwixt the three
persons appeares,in that the Fa-
ther begetting,mult in order be
before the Sonne begotten; and
the Father and Sonne,before the
Holy Ghoſt, proceeding from
both.

This Order ſerues to ſet forſt
vnto vs two things: firſt, the
manner how the Trinity wor-
keth in their externall actions: as
that the Father worketh of him
ſelfe, by the Sonne and the Holy
Ghoſt; the Sonne from the Fa-
ther,

II

The Practice of Piety.

ther, by the holy Ghoſt; the holy
Ghoſt, from the Father and the
Sonne. Secondly, to diſtinguish
the firſt & immediate beginning,
from which thoſe externall and
cómon actions do flow. Hence
it is, that foraſmuch as the Fa-
ther is the fountaine and original
of the Trinitie, the beginning of
al external working; the a Name
of God in relation, & the title of
Creator in the Creed, are giuen in
a ſpeciall manner to the Father;
our Redemption to the Son; and
our Sanctification to the perſon
of the holy Ghoſt, as the immedi-
ate Agents of these actions. And
this is alſo the caufe, why the
Son, as he is Mediator, referreth
all things to the b Father, not to
the Holy Ghoſt; and that the
Scripture ſo often faith, that we
are c reconciled to the Father.

This diuine order or Oecumenie
excepted, there is neyther firſt
nor laſt, neyther ſupenoritie nor
inſenoritie among the three per-
ſons,

a Hinc Dei
nomen ſepa
in ſcripturis
Patri
noeT & Eoxu
tribuitur.
Ioh.14. 1.

Rom.8.3.
1.Cor.8.6.
1 Cor.1.24.
6Mat.11.25.
26,27
Ioh.5.19,20,
21,22,23.
Ioh.11.14.42.
Ioh.12.49.
c 2.Cor.5.18,
&c.

14

The Practice of Piety.

Vniti Hypostasis Deum & haminem, nihil est aliud quam naturam humanam non habere propriam exi- sentiam, sed absumptam ofe a verbo aterno, ad ip- sam verbi sufficientiam, Bellar de in- carnat. 1. 3. cap. 8. y Saluis & distinctis ma- neutibus, pre- priatibus na- turae tam af- sumentis, quam af- sumpta.

Act.20.28.
Act.17.31.
Dr. Field of
the Church,
book 3.6.35.

ally united by a Personal union,
that as they neuer can be separated
from a Sunder, so are they not con-
founded; but remaine still distin-
guished by their Feueral and Ef-
entiall proprieties, which they
had before they were vnited.
As for example: the infiniteneffe
of the Diverse, is not communi-
cated to the humane nature; nor
the finitenesse of the humane, to
the divine nature.

Yet by reason of this personal
union, there is such a communion
of the properties of both natures,
that that which is proper to the
one, is sometimes attributed to
the other nature. As, that God
purchased the Church with his
owne blood: And, that he will judge
the World by that Man whom he
hath appointed. Hence also it is,
that though the Humanitie of
Christ be a created, and therefore
a finite and limited nature, and
cannot be every where prefent, by
actuall position, or local exten-
sion,

The Practice of Piety.

15

of his natural
being: yet because it hath com-
municated vnto it the personal
Subsistence of the Sonne of God,
which is infinite, and without
limitation; and is so vnited with
God, that it is no where feuered
from God; the body of Christ,
in respect of his personal being,
may rightly be said to be every
where.

3. The Actions by which the three persons be distinguished.

The actions are of two sorts;
either External, respecting
the creatures; & those are after
a sort common to every one of
the three Persons: or External,
respecting the Persons onely a-
mongst them felues, and are al-
together incommunicable.

The External and commu-
nicable Actions of the three
Persons are these:

The creation of the world pe-
cularly

o Secundum
esse naturale
Christus non
est ubique.

p. Secundum
esse personale
Christus est
ubique.

In operibus ad
extra tres per-
sone operan-
tur simillim, ser-
uato ordine
personarum
in operando.

16

The Practice of Piety.

a Rom.ii.36.

b As redemption, Act. 20.28. and sanctification.

1 Pet. 2. to the Father: Creation, 1 Joh. 3. and Sanctification, 1 Cor. 1. 2. to the Son Creation, Psal. 33.6. & Redemption, Eph. 4. 30. to the Holy Ghost.

Ioyntly all to each : 1 Cor. 6. 11. Opera Trinitatis ad extra indicia, ad inimicis diuisa.

culiarly belonging to God the Father: The redemption of the Church, to God the Sonne: And the sanctification of the Elect, to God the Holy Ghost. But because the a Father created, and still goberneth the World by the Sonne in the holy Ghost, therefore these externall actions are indifferently, in b Scripture, oftentimes ascribed to each of the three Persons, and therefore called communicable and diuided Actions.

The Internall and incommunicable Actions, or properties of the three Persons, are these:

1. To beget; and that belongeth only to the Father: who is neither made, created, nor begotten of any.

2. To bee begotten: and that belongeth onely to the Sonne; who is of the Father alone, not made, nor created, but begotė.

3. To proceede from both: and that belongeth onely to the holy Ghost; who is of the Father and the

17

The Practice of Piety.

the Sonne; neither made, created, nor begotten, but proceeding.

So that when we say, that the Divine Essence is in the Father vnbegotten: in the Sonne begotten: and in the Holy Ghost proceeding: wee make not three Essences, but only shew the diuers manners of subsisting, by which the same most simple, eternal, & vnbegotten Essence subsisteth in each Person: namely, that it is not in the Father by generation: that it is in the Son communicated from the Father, by generation: and in the holy Ghost, communicated from both the Father and the Sonne by proceeding.

These are incommunicable Actions; and doe make, nor an essentiall accidentall, or rationall, but a real diu in dió betwixt the three Persons. So that he who is the Father in the Trinity, is not the Sonne: He who is the Sonne in the Trinity, is not the Father:

He

Perſona non est, aliquid ab eſſentia abſtraciti ac ſepaſatrum : Faius Theſ. diſp. 2. persona est ipſa eſſentia diuina, conſtracta ad cerſum & peculiarem ſubſiſtendi modi. Zanchius. Per ſona gignit, & dignetur: Eſſentia, nec dignæ nec dignetur, ſed communiſcatur. Alſted.

18

The Practice of Piety.

He who is the holy Ghost in the Trinitie, is neither the Sonne, nor the Father, but the Spirit, proceeding from both; though there is but one and the same Essence common to all three. As therefore we see eueue, that the Father is God, the Son is God, and the holy Ghost is God: so we likewise believe, that God is the Father, God is the Sonne, and God is the Holy Ghost. But by reason of this reall distinction, the person of the one is not, nor neuer can be the person of the other. The three Persons therefore of the God-head doe not differ from the Essence, but formally but they differ really one from another, & so are distinguished by their hypostatic properties. As the Father is God, begetting God the Son; the Son is God, begotten of God the Father; and the holy Ghost is God, proceeding from both God the Father, and God the Son. Hence it is, that the Scriptures vſe

a Quam vnum cogite,
b truaxi incogni-
prehenſibili
luce inſoluer.
Nazian.

a Quamvis
persona cum
Effentia non
ſit omnino
idem, non tam
ab ea eſt
omnino alid:
differt. a. nu-
mero, quia
ſic in diuini
fovet quaer-
nitas. 3 non re,
quia effentia
de personis
prædicatur,
ſed formaliter
tuóryo,
siue ratione
vatiacinante :
Effentia diu-
na non differt
a personis, ut
res a rebus,
ſed ut res a
ſuis modis:
nam in Deo
non eſt res, &
res, ſed res &
modius rei.

vſe

19

The Practice of Piety.

vſe the name of God two maner of waies: Either b. Efentially, & then it signifieth the three Persons conioyntly, or c. Personally, and then by a Synecdoche it signifieth but one of the three Persons in the Godhead. As the Father, 1. Tim. 2. 5. or the Son, Act. 20. 28. 1. Tim. 3. 16. or the holy Ghost, Act. 3. 4, 2. Cor. 6. 16.

And becaufe the Divine Essence (common to all the three persons) is but one, we call the fame Vnity. But becaufe there bee three distinct Persons in this one indiuible Essence, we call the fame Trinity. e So that this Vnity in Trinity, and Trinity in Unity, is a holy d. mystery: rather to bee religiouſly adored by faith, than ftr. curiouſly ſearched by reafon, further then God hath reuealed in his Word.

uales, magis ergo glorificare nos conuenit Deum, quod talis eſt, quis & intellectum tranſcendit, & cognitionis initium ſuperat, Chryſtoſt. Hom. 2. Heb. c Deo loqui etiam vera periculofſimum eſt, Arnob. f Lingua, mente, & cogitatione horreſſo, quoties de Deo ſermonem habeo, Nazian.

Thus

b 30. ad we
Noven Dei
efentialiter
poffum, non
minus Filium
& Spiritum
Sanctum;
quam patrem
dessignat.

c Vocat a-
tixus.

Sacramentum
hoc veneran-
dum, non
scrutandum,
quo mode
pluralitas ſi
in vdekate, &
unitas in
pluralitate.
Scrutari hoc
temperitas eſt,
credere pietat,
noſo vero, vi-
ta aterna.

Bern.

d Neque ad
loquendum
digne de Deo
lingua sufficit,
neque ad per-
cipendum in-
tellecſus pra-

20

The Practice of Piety.

Thus farre of the diners manner
of being in this Divine Essence:
now of the Attributes
thereof.

Attributes are certaine de-
scriptions of the Divine
Essence, delivered in the Scrip-
tures, according to the weaknes
of our 'capacity, to helpe vs the
better to vnderstand the nature
of Gods Essence, & to discerne
it from all other essences.

The Attributes of God are of
two forts, eyther *nominall*, or
*reall*.

The *Nominall* Attributes are
of three forts: firſt, thoſe which
ſigniſe Gods *Essence*: ſecondly,
the *Persons* in the *Essence*:
thirdly, thoſe which ſigniſe his
*effentiall* workes.

Of the firſt fort, is the name
a *Lehonah*, or rather b *Fehuch*,
which ſigniſeth *eternal* being of
himſelfe; in whom being with-
out

out all beginning and end, all
other beings both begin and
end, 7ſa. 42. 8. Pfal. 83. 18.

God tels *Moses*, Exo 6. 4. that
he was not knowne to *Abraham*,
7ſaac and 7acob, by his name *Leho-
nah*. (Not but that they knew
this to be the name of God: for
they vſed it in all their Praiers)
but becauſe they liued not to
ſee God effecting in deed, that
which he *promiſed* them: in gra-
ciouſly deliuering their ſeed
out of Egypt, and in giuing them
thereall poffeſſio of Canaãs Land;
and so to be not onely God Al-
mighty, by whom al things were
made; but also performing in-
deed to the children, that which
he *promiſed* in his Word to the
Fathers, which this name *Leho-
nah* especially ſigniſeth. And
for this cauſe, *Moses* cals God
firſt *Lehonah*, when the vninerfall
creation had his absolute being,
Gen. 2. 4. And this admirable
name is grauē on the *Decalogues*
forehead,

21

Z Condeſcen-
dit nobis De-
us, ut wos con-
furgamus ei,
Au. de ſpec.
c. 112.

a Exod. 15. 3
Ab Hauah
vel Hahah,
Eſſe: nam ita
Deus eſt a ſe-
ipſo, ve ſit ſu-
um eſſe, &
civroy.
Omnes huius
mominis litera
ſunt ſpirituæ
les, we denote-
tur Deum eſſe
ſpiritum.

P. Mart. loc.
com. cap. 11.
P. Montan. de
arc. ſerm c. 1.
Lehonah non
habet plurales,
& in scriptur-
tis ſolis uero
Deo tribuitur

Locus Exod.
6. 3. int elli-
gendus eſt de
gradibus di-
uinarum pa-
tefationum
Gerard. loc. 3.
de Nat. Dei.
Ex vſu ſcrip-
turæres tunc
dicuntur fieri,
quando ſiunt
manifeſte: Sic
dicitur, Spiri-
tus Sanctus
nondum erat,
id eſt, nondum
innotuerat,
Alſted, Lex,
Theol. cap. 1.

22

The Practice of Piety.

Quod lices
scribere,
affari cur non
liceret ?
Theod. in
Epit.

Eni aternum,
dictòry.
Fono est
πρινus ictus.

In promisito-
nibus Ichouah
eſt ôy.

forhead, which was pronounced
upon the *Israelites* deliuerance,
to be the *Rule of Righteousneſſe*;
after which, they ſhould ſerve
their Deliuerer in the promiſed
Land.

This Name is so full of Divine
Mysteries, that the *fewes* hold it
a fin to pronounce it: but if it be
no fin to write it, why ſhould it
be vnlawfull to pronounce it?

This Holy Name of God
teacheth vs :

First, what God is in him-
ſelfe, namely, an eternal being of
himſelfe.

Secondly, how hee is vnto
others, because that from him
all other Creatures haue recei-
ued their being.

Thirdly, that we may confi-
dently beleeue his promiſes for
he is named IEHOVAH, not only
in reſpect of being, & cauſing all
things to bee; but especially in
reſpect of his *gracious* promiſes,
which without faile he will fulfil
in

23

The Practice of Piety.

in his appointed time, & so cau-
ſeth that to be, which was not
before. And so this name is a
goldè pledge vnto vs, that becauſe
he hath promiſed, he will ſurely
vpon a our repentance forgiue vs
al our fins; at the time of death,
b receiue our Soules; and in the
reſurrection c raiſe vp our Bo-
dies in glory to life euerlaſting.

The ſecond name denoting
Gods eſtence, is Eheieh; but once
read, Ex. 3. 14. of the ſame root
that IEHOVAH: and ſigniſeth, I
AM or I WILL BE: for whê Mo-
ſes asked God by what name he
ſhould call him, God then na-
med himſelfe, Eheieh Ascher-
Eheieh; I am that I am: or I will
be that I will be: ſignifying, that
he is an eternall, vnchangeable
Being: For ſeeing euery crea-
ture is temporary and muta-
ble; no creature can ſay, *Ero qui
ero:* I will be that I will be. This
name in the New Teſtament is
giuen to our Lord Chriſt, when
hee

a Is. 55. 7.
b Ioh. 12. 26
Ioh. 14. 2, 3
c Iob 6. 40.
Ioh. 11. 5.

24

R. O. V. N. D. O. V.,
N. D. O. V. K. O. P. O. C.

* Deus est
causa causa-
rum et En-
sentium.

* Pfal. 68. 19.
Pfal. 101. 18.
Pf. 106. 1. 48.
Pfal. 121. 1. &c.
Pa. 112. 1. &c.
Pfal. 113. 1. 9.
Pf. 115. 1. 7. 18.
Pfa. 116. 19.
Pfal. 118. 5. 14.
Pfal. 125. 34.

The Practice of Piety.

hee is called Alpha and Omega,
The beginning, and the ending,
which is, which was, and which
is to come, The Almighty, Apoc.
1. 18. For all time past and to
come, is aye present before
God. And to this name, Christ
himselfe allhideth, Ioh. 8. 58.
Before Abraham was, I AM.

This Name should teach vs
likewise to haue alwaies pre-
sent in our minds our first crea-
tion, precent corruption, & future
Glorification; and not content
our selues with I was good, or I
will bee good, but to bee good
presently; that when euer God
sends for vs, hee may finde vs
prepared for him.

The third name is Iah, which
as it comes of the same roote, so
is it the contract of Iehouah, and
signifieth Lord, because he is the
* beginning & Being of beings.
It is a * name for the most part,
ascribed vnto God, when some
notable deliuerance or benefit
comes

The Practice of Piety.

25

comes to paſſe according to his
former promise: and therefore
all creatures in heauen & earth
are commanded to celebrate &
praise God in this name Jah.

The fourth is Kuee, Lord,
vſed often in the New Teſta-
ment: for Kueio, or Kvelo, signifi-
eth, I am. Hence Kueio, signifieth
the firſt Eſſence of a thing, or
authority. When it is abſolute-
ly giuen to God, it anſwereth
to the Hebrew name I E H O-
VAH, and is ſo tranſlated by the
ſeuentie Interpreters: for God
is ſo a Lord, that he is of a hira-
ſelſe, and Lord of all. This name
should alwaies put vs in re-
membrance to obey his com-
mandements, and to feare his
iudgements, and ſubmit our
ſelues to his bleſſed will and
pleasure, ſaying with Eli, It is
the Lord, let him do what ſeemeth
him good, 1 Sam 3. 18.

The fifth is God, God, God,
times vſed in the New Teſta-
ment:

Tunius in
Eiironie.

a. autore ioc.
Polan. Synt.
Theol. 2. c. 6.

b. Mal. 2. 6.

26

The Practice of Piety.

c Plato in
Catylo. Home
illud Virgil.
Deum nam-
que ire per
omnes terra-
que trauus-
que maris.
Zanchius.
d Deus est
lux.
acessit os.

10h.10.14.
1 Cor.8.5.

e Incumbit
nobis naceſſi-
tas recte vi-
uendi: cum
omnia quæ
facimus, facta
ſent coram
oculis Iudicis
cuncta vi-
dentis, Boe-
tiis.

ment: & of prophane Writers
commonly. It is deriued e
τι, τε, δει, becaufe he runnes tho-
row, & compaſſeth all things,
or ἀπο τῶν αἰτιών, which ſignifieth,
to būrne and kindle : for God is
Light, and the Author both of
Heate, d Light, and Life, in all
Creatures, either immediately
of himſelte, or mediately by ſe-
condary cauſes. The name is v-
ſed either improperly, or properly
improperly, when it is giuen ei-
ther figuratinely to Magiſtrates,
or falſely to Idols. But when it
is properly & absolutely taken,
it ſignifieth the Eternall Eſſence
of God, being aboue all things,
and through all things: giuing
life and light to all creatures,
and preferuing and governing
them, in their wonderful frame
and order. e God ſeeth all in all
places: Let vs therefore euery
where take heed what we doe
in his fight.

Thus farre the names which
ſignifie

The Practice of Piety.

27

ſignifie Gods Eſſence.

The name which ſignifieth
the Persons in the Eſſence, is
chiefly one, Elohim.

Elohim ſignifieth the mightie
Iudges: It is a name of the plu-
ral number, to expreſſe the Tri-
nity of Persons in Unity of Eſ-
fence. And to this purpose the
Holy Ghoſt beginneth the Holy
Bible with this plurall name of
God, ioyned with a Verbe of
the ſingular number; as Elohim
Bara, Dii creanit, The fmighty
Gods, or all the three Persons in
the God head created. The Iewes
also note in the Verb Bara,
conſiling of three Letters, the
mysterie of the Trinitie. By
Beth, Ben, the Son; by Reſh
Ruah, the Spirit; by Aleph, Ab
the Father. But this holy My-
ſtery is more cleerly taught by
Moses, Gen. 3. 22. And I E H O
VAH Elohim ſaid; Behold, the
Man is become as one of vs. An
Gen. 19. 24. I E H O V A H rained

C 2

upon

Nomen Elo-
him eſt per-
ſonarum
ſtare unxer.
Quam Elo-
him de vix
per ſona divi-
tur, Synchron-
chice dictum
eſt propter Es-
fentia unita-
tem. Iunius.
f The like
you may
reade,
Deut. 6. 4.
Iosh. 24. 19.

28

The Practice of Piety.

k Sic Marcus
Arethusius
in Smirnens
Conſilio ſancte
expoſuit, So-
crate, Eccle.
Hift. 1, 2, c. 30.

This place
well vrged,
had grinded
Arius in
pacees.

upon Sodome and upon Gomor-
rah, brimstone and fire from Ie-
houah out of Heauen; k that
is, God, the Sonne, from God
the Father, who hath committed
all iudgement vnto the Sonne,
Joh. 5. 22. See Pſalme 33. 6. 7 ſa.
63. 9. 10. The ſingular number
of Elohim is Eloah, deriued of
Alah, be ſwere; because that in
all waighty cauſes, when neceſ-
sity requireth an oath to decide
the truth, wee are onely to
ſwere by the Name of God,
which is the great and righte-
ous Iudge of Heauen & Earth.

This name Eloah is but ſel-
dome vſed, as Abak. 3. 3. Joh. 4.
9. Joh 12. 4. and 15. 8. 36. 2.
Psalme 18. 32. Pſalme 114. 7.
Once it hath a Noune plurall
ioyned to it, Joh 35. 10. None
ſaith, Where is Eloah Gofaſ, the
Abmighty my Maker to note
the Mystery of the eternall Tri-
nity. Many times also Elohim,
the plurall number, is ioyned
with

29

The Practice of Piety.

with a verbe plurall, to expreſſe
more emphatically this Mysſte-
rie. Gen. 35. 7. 2. Sam 7. 23.
* Josh. 24. 19. fer. 10. 10. Elohim
is also ſome time Tropically gi-
uen to Magiſtrates, because
they are Gods Vicegerents, as
to Moses, Exod. 7. 1. IEHOVAH
ſaid vnto Moses, I haue made
thee Elohim to Pharaoh, that is, I
haue appointed thee an Em-
baffador, to repreſent the Per-
ſon of the true Three one God,
and to deliver this meſſage and
will vnto Pharaoh. As oft there-
fore as we read, or heare this
name Elohim, it ſhould put vs in
minde to confider, that in one
diuine Eſſence there are three
diſtinct Perſons, and that God is
IEHOVAH Elohim.

*Elohim K
dofchim H.
Dii ſancti
ipſe.*

C 3

Now

30

The Praetive of Piety.

b Hence Eli
in Hebrew,
as Mat.27.
46.and Eloi,
in the Syri-
acke,as Mar.
15.31. doth
signifie,my
God.
2 Chro.32.3.
* The 70.
turbe it
travtox sp.
It is derio
ed of
Dai, suffici-
encie, & the
Relatiue,
the fame
that &c.
or of Shad,
a Dugge,
becaufe
God feedes
his chil dren
with suffici-
ency of all
grace as the
louing mo-
ther, the
childe, with
the milke of
her brefts.

Now follow the names which fig-
nifie Gods Essential workes,
which are these fine
eſpecially.

1. El, which is as much as the
strong God b and teacheth
vs, that God is not onely moſt
ſtrong, and fortitude it ſelſe, in
his owne Eſtence: but alſo that
it is he, that giueth all ſtrength
and power to all other Crea-
tures. Therefore Chriſt is cal-
led, Esay 6.9. El Gibbor, The
ſtrong moſt mighty God. Let not
Gods children ſcare the power
of enemies, for El our God is
more ſtrong than they.

2. Shaddai, * that is, Omni-
potent. By this name, God viſ-
ally ſtiléd him ſel ſe to the P. tri-
arches, I am El Shaddai, The
ſtrong God, Almighty. Because
hee is perfectly able to defend
his ſeruants from all enill : to
bleſſe them with all ſpirituall
and

The Practice of Piety.

31

and temporall bleſſings, and to
perform al his promiſes, which
hee hath made vnto them for
this life, and that which is to
cone. This name belongeth
onely to the Godhead, and to
no Creature, no, not the hu-
manity of Christ. This may
teach vs with the Patriarches,
to put our whole confidence in
God, and not to doubt of the
true performance of his promi-
ſes.

3. b Adonai, my Lord; This
name, as the Massorets note, is
found 134. times in the Old
Teſtament. Analogically it is
given to creatures, but proper-
ly it belongeth to God alone. It
is ſed, Malac. 1. 6. in the
plurall number, to note the my-
ſterie of the holy Trinity. If I
bee Adonim, Lord, where is my
ſeare? Adonai the ſingular: Ado-
nim the plurall Number. This
name is giuen to Chriſt, Dan.
9.17. Cause thy feet to ſhine upon

C 4

thy

b A name
compounded
of Ai, My,
Adon, Lord,
Adon deri-
uatur ab E-
den, bafis,
quia Deus eſt
fundamentum
& ſuffentatar
onsum crea-
turarum. Hine
Aden, Domi-
nus, cui rei
domestica cu-
ra incumbit.
& ei tanquam
columna im-
nitur. Quan-
do de creatu-
ris vſurpatur
Adonai, aſt
Iod cum pa-
tach : ſed de
Creatore cum
cametz. Ab
Adonai ma-
nasse videtur
Ethnicorum.
Anuva.

32

The Practice of Piety.

thy Sanctuary that is desolate,
for Adonai (the Lord Christ) his
fake. The hearing of this holy
name, may teach every man to
obey God's Commandments,
to feare him alone, to suffer
none besides him to raigne in
his conscience, to lay hold (by a
particular hand of faith) vpon
his word and promise, and to
challenge God in Christ to be
his God, that hee may say with
Thomas, Thou art my Lord and
my God.

4. is Helion: that is, most
High, Psalme 9 2. Psalme 91. 1.
and 92. 9. Dan 4. 17. 24, 25,
34 Acts 7.47. This name Ga-
briel giueth vnto God; telling
the Virgin Mary, that the
child which should be borne of
her, should be the Sonne of the
most High, Luke 1. 32. This
teacheth, that God in his Ef-
sence and glory exceedeth infi-
nitely all Creatures in Heauen
and Earth. Secondly, that no
man

uidos &c.
So the divell
stiled Chrift
the Sonne of
God, The
most High.
Luk. 8. 28.

33

The Practice of Piety.

man should be proud of any
earthly honour or greatneſſe.
Thirdly, * if wee desire true
dignity, to labour to haue com-
munion with GOD in grace
and glory.

5. Abba, a Syriacke name,
ſignifying Father, Rom. 8. 15.
This is ſometimes vſed Effenti-
ally, as in the Lords Praver. Se-
condly, Personally, as Mat. 11.
25. For God is Chriſt's Father
by nature, and Christians by a-
doption and grace. Christ is cal-
led the everlastingly Father, Isa.
9. 6. becauſe he regenerates vs
vnder the new Teſtament. God
is also called a the Father of
light, fam. 1. 17. becauſe God
dwelleth in inacceſſable light,
1. Tim. 6. 16. and is the Au-
thor, not only of the Sunnes
light, but also of all the light,
both of naturall reaſon and ſu-
pernaturall grace, b which ligh-
teneth every man that comes to
into the World. This name
C 5 teach-

* For what
is earthly
greatneſſe,
compared to
Gods High-
neſſe ?

a Parde
of God.
Of whole
subſtance
the light of
the Sun is
but a ſhadow.

b Ioh. 1. 9.

34

The Practice of Piety.

teacheth vs, that all the gifts which wee receiue from God, proceede from his meere fatherly loue. Secondly, that we should loue him againe, as deare children. Thirdly, that we may in all our needs and troubles, be bold to call vpon him as a Father, for his helpe and succour. Thus should wee not heare of the facred Names of God, but wee should thereby bee put in minde of his goodneſſe vnto vs, and of our duties vnto him. And then should we finde how comfortable a thing it is, to do euery thing in the Name of God. A phrase vſuall in euery man's tongue: but the true comfort thereof (through ignorance) knowne to few mens hearts.

It is great Wisedome, and an vnſpeakeable matter for the ſtrengthening of a Chriſtians Faith to know how in the mediation of Chriſt, to inuocate God by ſuch a name, as whereby he

The Practice of Piety.

he hath manifeſted him ſelfe to be moſt willing, and beſt able to helpe and succour him in his preſent need or aduerſitie. The ardent desire of knowing God, is the ſureſt teſtimony of our loue to God, and of God's ſanour to vs. Because he hath ſet his loue upon mee, therefore I will deliuer him: I will ſet him on high, because he hath knowne my name: he ſhall call upon me, and I will anſwer him, &c. And it is a great strengthening of faith, with vnderstanding to begin euery action in the Name of God.

Thus farre of the nominall Attributes.

The reall Attributes are of two ſorts: either absolute, or relative.

The Absolute Attributes are ſuch, which cannot in any ſort agree to any creature, but to God alone.

These are two: Simpleneſſe, and Infiniteneſſe.

Simple.

35

Psal. 91. 14,
15.

In intelligentia habent alio-  
quid ſimile materia, alio-  
quid ſimplex forma. Solus  
Deus ſimplex eſt, in quo ni-  
hil in poteri-  
tia, ſed in acbus  
omnia, imo  
ſpſe parus, pri-  
mus, medias,  
ultimus actus.  
Scal. Exerc.  
6. Seft. 2.  
luſt: Martyr  
qu. 110 ad  
Orthodo-  
kos.

36

The Practice of Piety.

Simplenesse, is that whereby God is voide of all composition, division, multiplication, accidents, or parts compounding, either sensible, or intelligible: so that what cuer he is, hee is the same essentially.

It hinders not God's simple-
neffe that he is three: becauſe
God is three, nor by composition
of parts, but by coexistence of
Persons.

a Infinitenesse is that, where-
by all things in God are voide
of all measure, limitation, and
bounds; aboue and beneath, be-
fore and after.

From these two doe neces-
farily flow three other Abso-
lute attributes.

6. Unmeasurableneſſe, or obi-
quity, whereby hee is of infinite
extenſion, filling heauen and

earth,

a Intelligen-
tia cum fin-
entia alia ab
infinito. Ente
finita eſse ne-
casse eſt: nam,
duo infinita
negaunt
eſſe, neque in
natura, ne-
que extra na-
turam.

Effent n. duo
principia pri-
ma, Cal. Ex-
erc. 359. Sect. 3

b Acta 7. 48.
Psal. 145.
Job 11. 7. &c.

2 Chron 2. 5, 6. Psa. 139. 5, &c. Ier. 23. 23, 24. Deus eſt oblique, mon ita ut in dimidia parte fit dimidius, aut tanquam in maiore parte major Dei parte fit, in mi parte minor, sed oblique totas, & in seipfo totus eſt. Aug. Deus eſt intellectualis Sphera, cuius contine eſt oblique, circumferentia vero nufquam. Trim.

37

The Practice of Piety.

earth, containing all places,
and not contained of any, space,
place, or bounds, and being no
where absent, is every where
present.

There are 4 degrees of God's
presence: the first is unminers fall, by
which God is repletively every
where, exclusively, no where.

Secondly, *Specialty*, by which God is said to bee in heauen, becauſe that there * his Power, Wisedome, and Goodneſſe* is in a more excellent manner ſeene and enioyed : as also becauſe that visually hee doth from thence powre both his Blesſings and Judgements.

Thirdly, more *speciall*, by which God b dwelleth in his Saints.

Fourthly, moſt *speciall*, and al-
together ſingular, by which the
whole fulneſſe of the Godhead
c dwellerth in Chriſt bodily.

2. Unchangeableneſſe, whereby God is voyde of all change : both in respect of his d Eſſence, and e will.

3. Eter-

*Psal. 19. 1.
Hos. 2. 2n.
b 1 Cor. 3. 16.
and 6. 19.
2 Cor. 6. 16.
c Colos. 2. 8.
d Rom. 1. 2.
Isa. 40. 28.
Psal. 102.
27, &c.
e Apoc. 1. 8.
1 Sam. 15. 29.
Num. 23. 19.
Mal. 3. 6.
Rom 11. 29,
Iam. 1. 18.
Panentia
cum de Deo
enunciatur,
non affectum
in Deo, sed
effectum Dei
in dominibus
figurari.
Alfed.

38

The Practice of Piety.

3. Eternity, whereby God is without beginning of dayes, or end of time: and without all bounds of precession, or succession.

Thus farre of the absolute Attributes; now of the Relative, or such which haue reference to the Creatures.

f Is. 44, 6.
lam. 5. 19.
Dan. 6. 26.
Heb. 12.
Apoc. 4. 8.
Creatura quædam æternæ sunt a posteriori: a priori solus Deus est æternus, Al. fl. Lex.
Theol.ca. 2

Those are fiue.

1. Life. 2 Understanding.

3. Will. 4. Power.

5. Maiestie.

1. The Life of God is that, by which, as by a most pure and perpetuall Act, he not only liueth of himselfe, but is also that euer and overflowing Foundation of Life, from which all Creatures derine their lines: so as that in him they liue, moone, breathe, and haue their heeing. And

g Act. 17.
25, 28.
Act. 14, 15.
Psal. 43, 2.
Psal. 36. 19.
Tob. 5. 26.
Heb. 3. 12.

39

The Practice of Piety.

And because onely his Life differs not from his h Essence, therefore God is said onely to haue immortality, 1. Tim. 6. 16.

2. The Understanding, or Knowledge of GOD, is that whereby (by one pure Act) he most perfectly i knoweth in himselfe all things that euer were, are, or shall bee: Yea, the thoughts and imaginations of mens hearts.

This Knowledge of God is either generall, by which God knoweth simply all things eternally, the good by himselfe, the euill by the good opposite to it; impofing to things contingent, the lot of contingency; and to things necessary, the Law of neceſsitie. And thus knowing all things in, and of himselfe, he is the cause of all the knowledge that is in all, both Men and Angels. Secondly, speciall, called the knowledge of Approbation, by which he particularly knoweth, and

h Hence it is that as God is called of the Hebrews Eheie, so like. wife. Eheie: and as of the Grecians, οἱ, so also οἱ: and as of the Latines, primi ens, so also primi viens: for to be, and to liue, is al one and the fame in God in 1 Kin. 8. 39 Psal. 44. 12. Ps. 135. 1, &c. Jer. 17. 10, &c. and 10. 12. Luk. 16. 25. Heb. 4. 12. Rom. 11. 33 and 16. 17.

40

The Practice of Piety.

1 Tim. 2. 19-21.
Math. 7. 13.
b Intellectus
scientia &
sapiencia in
Deo non di-
stinguuntur,
Tuk. n. Ram
sapientia in
homine oft
habitutus intel-
lectus impre-
sus, qui de deo
dici non debet,
ciusus intelle-
cetus est ipfa
sapientia,
Keckerm.
Navres iddy
dios d'or deos
kaui navtei vout
gis.

Heft. lib.
Epy. kaui npep.
Sap.
Hence the
Platonickes
terme God
expiravit, et
all eye, see-
ing all.
ci Tim. 2. 5
Rom 9. 19.

Epheſ. 1. 5. d Deus voluntate suus cumeta constituti, Trist. in 4. Dial. Pim. Hinc Orpheus Deum vodat necessitatem ratione ſe. inferiorum, quod omnia ipſi parore cogauntur. e. Voluntas Dei semper impletur, aut de nobis, aut a nobis. De nobil impletur, sed tamen non reſplemus eam quándo poterimus a nobis impletur, cum hominis facimus, Aug. Ench. c. 100. Rom. 9. 11. 3. Iam. 1. 21.

and graciously acknowledgeth
onely his Elect for his owne.

b Understanding also contains
the Wisedome of God, by which
he mostwisely created all things
of nothing, in number, measure,
and weight, and ftil ruleth and
dispoſeth them to ſerve his
own most holy purpofe & glory.

3. The Will of God is that,
whereby of necessity he wil-
leth himselfe, as the ſoneraigne
good: and (by willing himselfe)
willeth moſt freely e all other
good things, which are out of
himſelfe.

The will of God, though in it
ſelfe it bee but one, as in his ſſ-
ence yet in reſpect of the diver-
sity of obiects, and effects, it is
called in the Scriptures by di-
uers names: as:

I. Loue

41

The Practice of Piety.

1. Loue, whereby is meant
Gods eternall f goodwill,
whereby hee ordaineth
his Elect to bee freely
faued through Chrift,
& g beſtoweth on them
all neceſſary graces for
this life,& that to come,
h taking pleasure in their
perſons and ſeruice.

2. Iuſtice i is Gods constant
will, whereby he k re-
compenſeth men and
Angels, according to
their workes: l puniſhing
the impenitent, accor-
ding to their deſerts,
called the iuſtice of his
wrath : and m rewarding
the faithfull, according
to his promifes, called
the iuſtice of his Grace.

3. Mercy, which is n Gods

f Ioh. 3. 12.

g Pfal. 4. 5-7.
h Gen. 4. 4-
i Norma lu-
ſitio divina,
eſt Dei vo-
luntas. Quia
idem vult,
ideo eſt Iuſt;
non quid iu-
ſtum, ideo
vult.
Eph. 1. 11.
k Rom. 2. 5,
&c.

2 Theſſ. 1. 6,
&c.

2 Tim. 4. 8
Deut 7. 9, 10
1 Deus prin-
cipium & ſlu-
nam & media
rerum omnim-
tenent, recta-
que linea in-
cedens e vo-
stigio habet
ſigni
divinae legis
vindicem, ſi-

nul ut quicquam Sanctionum eius prætermiſum eſt, Ariftot. lib.
de mundo. m Rom 9. 15, 16. Ezech. 16. 6. n Pfal. 103. 8, &c.
Tit. 3. 4. Semper inuenies Deum benigniorem quam te cuspabi-
liorem, Serm II. Bern. Vindictæ gladium miſericordia oleo ſem-
per acuss. Niceph. lib. 17. cap. 3.

meere

42

The Practice of Piety.

o Pfal. 145.
7,9,16.

Mat. 16. 17.
In creaturis multa inueni-
untur bona,
ergo Creator
multo magis
eft bonus. Iwo
nordzaydoy.

P. Ios. 13. 14

Psal. 149. 6.

Num. 23. 19

Veritas eft
harmonia cum
insollectus &
verborum cum
rebus, cum eti-
am serum ip-
farum cum
Ideis in mente
diuina, Kec-
kerm. Veri-
tas Dei in
werbi fides
Dei dicitur,
good car to ſa-
ant, qua ab
ipfo dicta ſunt
Item confian-
tia, quia ſen-
tentiam non
musat, Polan.
q 2 Pet. 3. 27
Rem. 2. 4.
Gen. 15. 16

meere good will, and rea-
dy affection to forgive
a penitent finner, nor-
withstanding all his fins
and ill deserts.

4. Goodneſſe, o whereby God wilingly communi-cateth his good with his Creatures: and becauſe he communicates it free-ly, it is termed grace.

5. Truth, whereby P God
willeth constantly those
things which hee wil-
leth: effecting and per-
forming all things,
which hee hath spoken,
in his appointed time.

6. Patience, whereby God wilingly forbeareth to punifh the wicked, ſo long as it may stand with his inſtice, and vntill their q finnes bee ripened.

Ad pœnam tardus Deus eſt, ad præmia velox.
Sed pœnſare ſoles vi granſore moram.

7. Holines,

43

The Practice of Piety.

7. Holines, whereby Gods nature is separated from all prophane neſſe: and abhorreth all filthine ſſle; and ſo beeing wholly pure in him ſelſe, de-lighteth in the inward and outward purity and chafitity of his ſeruants, which hee inſuſeth into them.

8. Anger, t whereby is meant Gods moſt certaine and iuſt Will, in chaſtoning the Elect, and in reuenging and puniſhing the Reprobate, for the iniuries they offer to him and his choſen: and when God will pu-niſh with rigour and ſe-nuerity, then it is tear-med Wrath, t tempo-rall to the Elect: u e-ternall to the Repro-bates.

4. The Power of God is that where-

r Pet. 1. 5.

1 Theſſ. 4. 3.

Heb. 2. 14.

Mark. 15. 9

Quanta ſane-
tias Dei, ad
cuis affectum
ſaneſi Ange-
le aculos pro
ſua tenutane
alis volantes
clamăt, Sar-
tus, Sanc-
tus,
Sanctus,

Iehouah
zaba oth.
Isa. 6. 2, 3.
Psal. 106. 23
29, 40, 41.
Numb. 25. 11.
Ira Dei non
eſt aliud, guā
voluntas pu-
riendi, Aug.
15. de ciuit.
Dei, cap. 19.
Anſel. lib. 7.
cap. 6. Cur
Deus. Homi.
Furor & ira
in Deo, non
paffione med-
tis: ſed ulti-
onis acerbita-
tem notant.
Carth. in
Apoc. 19.
t i Cor. ii. 3.
ii 2 Theſ. 1. 10.

44

The Practice of Piety.

m Gen. 17. 1.
Psal. 115. 3.
Mat. 11. 26.
Eph. 1. 11.
Math. 8. 2.
Deus potest
omnia qua
contradictio-
nem non im-
plicant. Aqu-
1. quæst. 25.
art. 3. 4.
Omnipotencia
excludis om-
nes defectus,
qui sunt im-
potentia, seu,
poffe mentiri,
mori, peccare
&c.

n 1 Chro. 29.
11, 12.
2 Sam. 7. 22.
Apoc. 5. 12, 13

οι Chro 29.
14
Hinc Deus
dicitur,
αὐτοκρατορ,
p Rom. 9. 15.
Ioh. 2. 11.

whereby hee m can simply and
freely doe whatsoeuer hee will,
that is agreeable to his nature,
and whereby (as he hath made,
so) hee still ruleth heauen, and
earth, and all things therein.
This Almighty power of God is
either absolute; by which he can
will, and doe more then he wil-
leth or doth, Mat. 2. 9. and 26.
53. Rom. 9. 18. Or actual, by
which God doth indeed what-
soeuer hee will, and hindreth
whatsoeuer hee will not haue
done, Psal. 115. 3.

5. Maiestie is that, by which God of his owne absolute and free authoritie n raigneth and ruleth, as Lord and King, ouer all Creatures, visible and inuifiable : Hauing both the right and proprietie in all things, as from whom, and for whom, are all things : as alio fuch a plenitude of power, that hee can pardon the offences of all whom he will haue spared, and subdue all

45

The Practice of Piety.

all his Enemies; whom he will
haue 9 plagued and destroyed,
without being bound to render
to any Creature a reafon of his
doing : but making his owne
moft holy and iuſt will, his only
moſt perfect and eternall Law.

From all these Attributes a-
riseth one, which is God's foue-
raigne bleſſednes or perſeſt 6.

Bleſſednes is that r perfect and vnmeaſurable poſſion of ioy and glory, which God hath in himſelſe for euern: and is the cause of all the bliffe and perſection, that euery Creature enioyeth in his meaſure.

There are other Attributes
figuratiuely and improperly a-
scribed vnto God, in the Holy
Scriptures, as by an Anthro-
pomorphofis, the members of a
man eyes, eares, nostrils, mouth,
hands, feete, &c. or the ſenſes
& actions of man, as seeing, bea-
ring, ſmelling, working, walking,
ſtriking, &c. By an Anthro-
popa-

q Luk.19. 2
Psal. 2. 7.
Psal. 110. 1.

r Deus est
Schaddai, ſue
& uterque,
non ſolum
quia Ipſe ni-
hit deſiderat,
sed etiam quia
nibil in eo de-
fiderari poteſt.
Creaturat ſe-
ci perfectas
in ſuo quaſ-
gue genere, er-
go ipſe perſec-
tibus est
in ſe & per ſo,
Scal. Exerc.
146 ScA. 2.
Mark. 1. 4. 61.
Aft. 17. 25.
Romans 11.
35, 36.
1 Tim. 6. 15.
Mat. 5. 4.
Iam. 1. 17.

46

* See Maſter
Wilſons Di-
ſcription of
the Bible,
moſt profi-
table for this
purpofe.

The Practice of Piety.

popotheia, the affections, & pas-
fions of a man, as gladnes, griefe,
joy, sorrow, loue, hatred, &c. or by
an Analogy, as when he is na-
med a Lion, a Rocke, a Tower, a
Buckler, &c. Whose significa-
tion euery * Commentary will
exprefſe.

Of all these Attributes, we must
hold these generall
Rules.

NO Attribute can ſuffici-
ently exprefſe the Eſſence
of God, because it is infinite,
and ineſtible.

Whatſoever therefore is ſpo-
ken of God, is not God; but ſerneth
rather to helpe our weake vn-
derſtanding, to conceiue in
our reaſon, and to vtter in our
ſpeech the Maieſty of his Di-
uine Nature, ſo farre as he hath
vouchſafed to reueale himſelfe
vnto vs in his Word.

2. All the Attributes of GOD

47

Attributa
omnis propter
sionem reu-
to
ſingulis diu-
nitatis perſo-
nis competunt.

The Practice of Piety.

GOD belong to euery of the
three Persons, as well as to the
Essence it ſelfe, with the limita-
tion of a personal propriety. As
the mercy of the Father, is mer-
cy begeting: the mercy of the
Sonne, is mercy begotten: the
mercy of the Holy Ghost, is mer-
cy proceeding: and so of the
rel.

3. The *Essential* Attributes of God, differ not from his Efſence. Because they are so in the Efſence, that they are the very *Essence* it ſelfe. a In God therefore there is nothing which is not, either his *Essence* or Person.

4. The *Essential* Attributes of God, differ not *Essentially* nor *really* one from another, (because what ſoever is in God is one moſt *simple* *Essence*, and one admits no *diviſion*) but only in our *reason* and *understan-ding*, which being not able to know Earthly things, by one *simple-***

a In Deo ni-
bil eſi, quod
non ſit ipſo
Deus, Zanch.

48

The Practice of Pietie.

* Omnia in
diuinis sunt
unum, sib non
obutat relatio-
nis oppostio.
e Attributa-
Dei omnia
ita in ipso
sunt, ut sint
ipsum, ita in-
sunt, ut nihil
antecedat, ni-
hil subsequa-
tur, sed ax in-
sellectione no-
stra (que per-
quam um-
bratilis est)
alia alius pri-
us animo com-
prehenduntur.
Scaliger. Ex.
36s. lect. 6.
3. Que de
Deo inciduntur
novi et
a relatione ad
creaturas, &
sic secundum
accidens: non
exprimunt
mutationem
in divina es-
fentia, sed in
creaturis sa-
stam. Nigam-
tur ergo de deo
accidentia

reality, non a science, prudentialia, &c. De omnia quæ in Deo sunt ita, in futurum, &c.

that

The Practice of Pietie.

49

simple Act, without the helpe of
many distinct Acts, must of ne-
cessitie have the helpe of many
distinct Acts to know the In-
comprehensible God. Therefore
(to Ipeake properly) there are
not in God many Attributes, but
* one only, which is nothing
elle but the Divine Essence it
selfe, by what attribute focuer
you call it. But in respect of
cur reason, they are said to be so
many different Attributes. For
our Understanding coaciues by
the name of Mercy, a thing dif-
fering from that which is cal-
led Justice. The Essentiall At-
tributes of God are not there-
fore really inteparable...

5. The Essentiall Attributes of God are not parts or qualities of the Divine Essence, nor a Accidents in the Essence, nor a Subject: but the very whole and entire Essence of God So

that euery such Attribute is not
aliud & alind, another and an-
other thing, but one and the
same thing. There are therefore
no Quantities in GOD, by
which hee may bee said to be so
much and so much: nor Quali-
ties, by which hee may be said
to bee such and such: but what-
foeuer God is, he is such and the
same by his Essentie. By his Es-
fence hee is wive, and therefore
Wisedome it selfe: by his Essence
he is Good, and therefore Good-
nesse it selfe: by his Essence hee is
mercifull, and therefore mercy
it selfe: by his Essence he is inft,
and therfore Justice it selfe, &c.
In a word God is great, with-
out Quantitie: good, true, and
inft without Quality: mercyfull
without passion: an act without
motiton; enery where pre sent
without fight: without time the
first and the last; the Lord of all
Creatures, from whom all re-
ceine themselues, and all the

D

good

c. Essentia
diuina iden-
tificat sibi
omnia quæ
sunt in dimi-
nis.

Biel sup. 1.
sent.d.1.q.5

50

Exhibet omnia, accipit uhabil, ipfum igitur bo- navit Deus ipse semper. Tristremeg. Ier. 2. Plin.

a Pfal. 147.
19, 28.
Ier. 10. 25.

## The Practice of Piety.

good they haue; yet neither nee- deth, nor receiueth hee any in- creafe of goodnes or happines from any other.

This is the plaine description of God, so farre as hee hath re- uealed hims Selfe to vs in his Word.

This doctrine (of all others) euery true practitioner of Piety, must competently know, and ne- cessarily believe, for foure speci- all vſes: ...

1. That wee may discerne our true and onely God, from all false gods and Idols: for this de- scription of God, is properly a knowne onely to his Church, in whom hee hath thus graciously manifested hims Selfe.

2. To poffeſſe our hearts with a greater awe of his Maiestie, whileſt wee admire him for his ſimpleneſſe and infiniteneſſe: a- dore him for his vnmeaſurable- neſſe, vnchangeableneſſe, and e- ternity: feeke wisedome from his under-

51

## The Practice of Piety.

Understanding and knowledge: submit our ſelues to his bleſſed will and pleasure: loue him, for his loue, mercie, goodneſſe, and patience: truſt to his Word, be- cause of his truth: feare him for his power, iuſtice, and anger: re- uerence him for his holineſſe: and prieſe him for his bleſſedneſſe, and to depend all our life on him, who is the onely Author of our life, being, and all the good things we haue.

3. To firre vs up to imitate the Divine Spirit in his holy Attributes: and to beare (in ſome meaſure) the Image of his Wisedome, Loue, Goodneſſe, Ju- stice, Mercy, Truth, Patience, Zeale and Anger againſt ſinne, that we may be wiser, louing, iuſt, mercifull, true, patient, & zealous as our God is.

4. Lastly, that wee may in our Prayers and Meditations conciue aright of his Divine Maiestie, and not according to

52

The Practice of Piety.

a Psal. 90. 2.
b I Ki. 8. 27
c Gen. 17. 1
Iob 15. 25,
d Apoc. 4. 8
and 15. 4.
e Ro. 11. 33
and 16. 17.
f Ex. 34. 6, 7
Psal. 108. 4.
and 103. 11
& 145. 8, 9,
g Deu. 32. 4
Gen. 8. 25.
Psal. 145. 17.
h Ioh. 4. 34.
i Deu. 32. 4.
k I Ioh 5. 7.
Mat. 3. 16.
Mat. 28. 19.
2 Cor. 13. 14
12 Ki. 8. 17.
Psal. 129. 2.
Ier. 23. 23.
m Isa. 43.
16, 28.
Dan. 4. 32.
n I Ki. 8. 30.
Ier. 17. 10.
o Is. 63. 16.
p & Sam. 10
19.
Mat. 17. 18.

to those grosser & blasphemous
imaginations, which naturally
arise in men's brains: as when
they conceive God to be like
an old Man sitting in a chair:
and the blessed Trinity to bee
like that tripartite Idol, which
Papists have painted in their
Church-windowes.

When therefore thou art to
pray vnto God, let thine heart
speake vnto him, as to that
a eternall, b infinite, c Almighty,
d holy, e wise, f infest, g merciful,
h Spirit, and moft i perfect, k indi-
uisible Essence of three seuerall
Persons, Father, Sonne, and holy
Chost; who beeing I present in all
places, m ruleth Heauen, and
Earth; vnderstandeth n all mens
hearts, o knoweth all mens mife..
ries; and is onely p able to beftow
on vs all graces which wee want,
and to deliner all penitent fin-
ers, who with faithful hearts
seeke (for Chrifts fake) his helpe
out of all their afflictions and
troubles

53

The Practice of Piety.

troubles what focuer.

The ignorance of this true
knowledge of God, makes ma-
ny to make an Idoll of the true
God; and is the onely cause, why
so many doe proffesse all other
parts of Gods worship and re-
ligion, with so much irreue-
rence and hypoerisie. Whereas if
they did truly know God, they
durst not but come to his holy
feruice; and comming, ferue him
with feare and reuerence: for so
farre doth a man feare God, as
hee knoweth him; & then doth
a man truly know God, when he
ioynes practice to speculation :
And that is,

First, when a man doth so ac-
knowledge and celebrate Gods
Maiesty, as hee hath revealed
himselfe in his Word.

Secondly, when from the
true and liuelly fense of Gods
Attributes, there is bred in a
mans heart a loue, awe, and con-
fidence in God: for, faith God
him-
D 3

54

The Practice of Piety.

Plal.34.9.

1 Ioh. 2. 4.

himselfe; If I be a father, where
is my honour? If I bee a Lord,
where is my feare? O taste and
see, that the Lord is good! Faith
Daniel? Hee that hath not by
experience tafted his goodneſſe,
knowes not how good hee is. Hee
(faith Iohn) that faith hee know-
eth God, and keepeth not his
commandements, is a lyer, and
the truth is not in him. So farre
therefore as wee imitate God
in his Goodneſſe, Loue, Inſtice,
Mercy, Patience, and other At-
tributes, of farre doe wee know
him.

Thirdly, when with inward
groanes, and the ſerious deſires of
our hearts, we long to attaine to
the perfect and plenary know-
ledge of his Maiety, in the life
which is to come.

Lastly, this diſconers how
few there are, who doe truely
know God: for no man knoweth
God, but hee that loueth him;
and how can a man choose but
loue

55

The Practice of Piety.

loue him, beeing the Soueraigne
good, if hee knew him ? Seeing
the nature of God is to enamour
men with the loue of his good-
neſſe; and who ſoever loueth any
thing more then God, is not
worthy of God; and ſuch is euery
one, who ſettles the loue and
reſt of his heart vpon any thing
bſides God. If therefore thou
doeſt beleeve that God is Al
wighty, why doeſt thou ſeare
Diuels and enemies, and not
confidently truſt in God, and
craue his help in all his troubles
and dangers? If thou beleeuſt
that God is infinite, how dareſt
thou prouoke him to anger? If
thou beleeuſt that God is sim-
ple, with what heart canſt thou
diſſemble and play the hypocrite?
If thou beleeuſt that God is the
Soueraigne good, why is not thy
heart more ſettled vpon him,
then on all Worldly goods? If
thou doeſt indeede beleeve that
God is a wuſt Iudge, how dareſt
thou

D 4

1. Ioh. 2. 15.

56

The Practice of Piety.

Rom. 3.28.

*Si te habeam solum, sane ruas arduus ather. Tellus rupta suo diffiliatque loco.

I. Crea
t omnia perfe-
ctus sunt in
Deo, quam
in seipis.
Dionys. de
diuin. c. 6.

thou line so securely in sinne
without repentance? If thou
doest truly believe, that God is
most wife, why doest not thou
referre the events of croffes and
disgraces vnto him, who know-
eth how to turne all things to the
best, vnto them that loue him? If
thou art perſwaded, that God
is true, why doest thou doubt
of his promifes? And if thou
believest that God is beautie
and *Perfection it ſelfe, why
doeſt not thou make him alone
the chieſe end of all thine affe-
tions and deſires? for, if thou
loueſt beauty, he is moſt faire:
if thou deſireſt riches, he is moſt
wealthy: if thou ſeekeſt Wive-
dome, hee is moſt wife. Wha ſo-
uer excellency thou haſt ſeene in
any creature, it is nothing but
a ſparkle of that, which is in in-
finite perſection in God: and
when in Heauen wee ſhall haue
an immediate Communion with
God, wee ſhall haue them all
per-

The Practice of Piety.

57

perfectly in him, communicated
unto vs. Briefly, in all goodneſſe
hee is all in all. * Loue that one
good God; and thou ſhalt loue
him, in whom all the good of
goodneſſe confiſteth. Hee that
would therefore attaine to the
ſauing knowledge of God, muſt
learne to know him by loue. For
God is lone, and a the knowledge
of the loue of God paffeth all
knowledge. For all knowledge
beſides to know b how to loue
God, and to ſerue him onely, is
nothing vpon Salomons credit,
but vanitie of vanities, and vexa-
on of ſpirit.

Kindle therefore, O my c. La-
dy, nay rather, O my * Lord Cha-
rity, the loue of thy ſelfe in
my ſoule, especially, ſeeing it
was thy good pleasure, that be-
ing d reconciled by the blood of
Chrift, I ſhould be brought, by
the knowledge of thy grace, to
the Communion of thy glorie,
wherein onely confiſts my ſoue-
raigne

* Ama vnti-
illum boni,
in quo omne
bonum est,
& ſuſſicit.
An ſel in.
Proſol.c.25

a Eph. 3. 19
1. Ioh. 4. 8.

b Kemp. de
Im. Chrift.
cap. 1.

c Ecc. 1. 2, 17
* Dominus,
Imme Domi-
nus Chariſis
Bern.

d Ro. 5. 9, 10
Ich. 17. 3. 22
1 Cor. 15. 8.

D 5

raigne

58

The Practice of Piety.

raigne good and happineſſe for
euer.

Thus by the light of his owne
Word, we haue feene the backe
parts of I EHOVAH Elohim,
the eternall Trinitie, whom to
beleeue, is ſauing faith and veri-
tie. And vnto whom, from all
Creatures in hearen and earth,
be all praisè, dominion, and glory
for euer. Amen.

Thus farre of the knowledge
of God. Now of the knowledge
of a Mans ſelfe. And firſt, of the
ſtate of his miſerie and corrup-
tion, without renouation by
Chriſt.

Medi.

The Practice of Piety.

59

Meditations of the miserie of a
man, not reconciled to God in
Chrift.

O Wretched Man,
where shall I be-
gin to deſcribe thine
endleſſe miſery! Who
art condemned, as ſoon as concei-
ued; and adiudged to eternall
death, before thou waſt borne
to a temporall life. A beginning
indeede I finde, but no end of thy
miſeries. For when Adam and
Eue being created after Gods
owne ſmage, and placed in Pa-
radife, that they and their Po-
ſterity might line in a bleſſed
ſtate of life immortall, hauing
Dominion of all earthly crea-
tures, and onely reſtrained from
the ſruite of one tree, as a ſigne
of their ſubiection to the Al-
mighty Creator; though God
forbade them this one ſmall
thing,

Damnatus
antequam
natus, Aug.

60

The Practice of Piety.

thing vnder the penalty of eternal death; yet they beleeued the Dinels word before the Word of God; making God (as much as in them lay) a lyer. And so being vnthankefull for all the benefits which God beftowed on them, they became male-contented with their preſent ſtate, as if God had dealt enuionſly or mig- gardly with them: and beleeued that the diuell would make them partakers of far more glo- rious things, then God had beſtowed vpon them; and in their pride they fell into high treaſon againſt the moſt High, & diſdaining to bee Gods Sub- iects, they aff ected blaſpheme- monſtly to bee gods themſelues, equals vnto God. Hence, till they repented (loſing Gods 7- image) they became like vnto the diuell: and so all their poſte- rity, as a Traiterous brood (whileſt they remain impenitě, like thee, ) are ſubieſt in this life.

61

The Practice of Piety.

life to all cursed miseries, and in the life to come, to the ener- fting fire, prepared for the diuell and his angels.

Lay then aſide for a while thy doting vanities, and take a view with me of thy deleſull mi-ſeries: which duely ſuruied, I doubt not, but that thou wilt conclude, that it is far better, neuer to haue Natures beeing, then not to bee by Grace, a Pra- ctitioner of religious Piety.

Consider therefore thy mi- ſery.

1. In thy life.

2. In thy death.

3. After death.

In thy life.

1. The miseries accompa- nying thy body.

2. The miseries which de- formeth thy ſoule.

In thy death, the miseries which shall oppreſſe thy body and ſoule.

After death, the miseries which

62

The Practice of Piety.

which ouer-whatme both
body and foule together in
Hell.

And first, let vs take a view of
those miseries which accom-
pany thy body, according to
the foure ages of thy life.

1. Infancy.

2. Youth.

3. Manhood.

4. Old age.

Meditations of the misery
of Infancy.

VV
Hat waſt thou beeing
an Infant, but a brute,
hauing the ſhape of a man? was
not thy body conceived in the
heat of luſt, the ſecret of ſhame,
and ſtaine of original ſinne? And
thus waſt thou caſt naked vpon
the Earth, all imbrewed in the
blood of filthinesſe, (filthy in-
deede; when the Sonne of God,
who diſdained not to take on
him mans nature, & the infirmi-
ties

63

The Practice of Piety.

ties thereof: yet though it vn-
beſeemed his Holinesſe, to be
conceiued after the ſinfull man-
ner of mans conception. ) So
that thy mother was aſhamed
to let thee know the manner
thereof: What cauſe then haſt
thou to boaſt of thy birth,
which was a curſed paine to thy
mother, and to thy ſelſe the en-
trance into a troublousome life?
the greatneſſe of which miſ-
ries, becauſe thou couldſt not
vtter in words, thou diddeſt
expreſſe (as well as thou couldſt)
in weeping teares.

2. Meditations of the mi-
series of Youth.

VV
Hat is Youth, but an
vntamed Beast? all
whose actions are rafh & rude,
not capable of good counſell,
when it is giuen; and Ape-like,
delighting in nothing but in
toyes and babies ? Therefore
thou