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The Practice of Piety.

thou no sooner beganneſt to
haue a little ſtrength and diſcre-
tion, but forthwith thou waſt
kept vnder the rod, and feare
of Parents and Maſters: as if
thou hadſt beene borne to liue
vnder the diſcipline of others, ra-
ther then at the diſpofition of
thine owne will. No tyred horſe
was euer more willing to bee
rid of his burthen, then thou
waſt to get out of the ſeruile e-
ſtate of this bondage. A ſtate
not worthy the deſcription.

### 3. Meditations of the miseries of Manhood.

What is man's ſtate, but
a Sea, wherein (as
waues) one trouble arifeth in
the necke of another? the latter
wars then the former. No ſoo-
ner diddeſt thou enter into the
affaires of this world, but thou
waſt inwrapped about with a
cloud of miseries. Thy Fleſh pro-
uokes

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uokes thee to luſt, the world
allures thee to pleafures, and the
Dinell tempts thee to all kind of
ſinnes; feares of enemies affright
thee, ſuits in Law doe vexe thee,
wrongs of ill neighbours doe op-
preſſe thee, cares for wife and
children doe conſume thee,
and diſquietnes twixt open foes
and falſe friends, do in a manner
confound thee: Sin ſtings thee
within. Satan laies ſuares before
thee. Conſcience of ſinnes paſt
doggeſt behinde thee. Now
aduersity on thy left hand frets
thee, anon prosperity on thy
right hand flatters thee: ouer
thy head Gods vengeance due
to thy ſin, is ready to fall vpon
thee: and vnder thy feet, Hell
month is ready to ſwallow thee
vp. And in this miſerable eſtate
whither wilt thou goe for reſt
and comfort? che houſe is full of
cares, the field full of toyle; the
Countrey of rudenſe, the City
of ſactions; the Court of Enuie,
the

66.

The Practice of Piety.

the Church of Sels, the Sea of Pirats, the Land of Robbers. Or in what fstate wilt thou liue, feeing wealth is enuied, and po- uerty contemned; witte is di- ftraeted, and simplicitie is deri- ded? Snperſtition is mocked and Religion is ſuspected; Uive is aduanced, and vertue is disgra- ced. Oh with what a body of ſin art thou compassed about in a World of wickedneſſe ? what are thine Eyes, but Windowes to be- hold vanities? What are thine Eares, but flood-gates, to let in the ſtreames of iniquity? What are thy Senſes, but matches to giue fire to thy lufts? What is thine Heart, but the Anuill, whereon Satan hath forged the ougly ſhape of all lewd affecti- ons? Art thou nobly deſcended? thou muſt put thy ſelfe in perill of forraine warres, to get the reputation of earthly honour; if times hazard thy life in a deſpe- rate combate, to anoid the af- perſion

67.

The Practice of Piety.

perſion of a Coward. Art thou borne in meane eſtate ? Lord! what pains and drudgery muſt thou indure at home and abroad, to get maintenance ? and all perhaps ſcarſe ſuſcient to ſerue thy neceſsity; and when (after much ſeruice and Labour) a man hath got ſomething; how little certainty is there in that which is gotten? feeing thou ſeelt by daily experience, that hee who was rich yeſterday, is to day a begger: hee that yeſter- day was in health, to day is ſick; hee that yeſterday was merry and laughed, hath cauſe to day to mourne and weepe; hee that yeſterday was in ſour, to day is in diſgrace; and hee, who ye- ſterday was alue, to day is dead: and thou knoweſt not how ſoone, nor in what manner thou ſhalt dye thy ſelfe. And who can enumerate the loſſes, croſſes, griefes, diſgraces, ſickes, neſſes and calamities which are incident

68

The Practice of Picty.

Incident to finnefull man? To
speake nothing of the death of
friends and children, which oft-
times seemes to be vnto vs far
more bitter then perfent death
it selfe.

Meditations of the misery
of old age.

VV
Hat is old age, but the
receptacle of all mala-
dies? for if thy lot be to draw
thy daies to a long date, in comes
old bald-headed age, stooping
vnder dotage, with his wrinck-
led face, rotten teeth, and stink-
ing breath: teastie with Cho-
ler, withered with drinesse, dim-
med with blindnesse, absurded
with deafenesse, overwhelmed
with ficknesse, and bowed to-
gether with weaknes, hauing no
vfe of any senfe, but of the senfe
of paine: which so racketh eue-
ry member of his body, that it
neuer eafeth him of griefe, till
hee

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hee hath throwne him down to
his grane.

Thus farre of the miseries
which accompany the body.
Now of the miseries which ac-
company chiefly the soule in
this life.

Meditations of the misery
of the soule in this
life.

T
The misery of thy soule wil
more evidently appeare, if
thou wilt but confider

1. The felicity she hath
loft.

2. The miserie which she
hath pulled vpon her
selfe by finne.

1. The felicitie loft, was firſt,
the fruition of the Image of God,
wherby the soule was like vnto
God in a knowledge, enabling
her perſectly to vndeſtand the
reuealed will of God. Secondly,
tene hotlineſſe, by which she was
free

a Ccl. 3. 30.
Rom. 12. 2.

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The Practice of Piety.

free from all prophane error.
Thirdly, Righteousnesse, where-
by shee was able to incline all
her natural powers, and to frame
vprightly all our actions, pro-
ceeding from those powers.
With the loſſe of this divine I-
mage, shee loft the Loue of God,
and the bleſſed Communion which
shee had with his Maieſtie:
wherein conſiſteth her life, and
happineſſe. If the loſſe of earthly
rihes vexe thee so much, how
should not the loſſe of this di-
uine trauſure perplex thee much
more?

2. The misery which the pul-
led vpon her ſelf, conſiſts in two
things:

1. Sinne full neſſe.

2. Cursednesſe.

2. Sinfulneſſe is an vnjuerfall
corruption: both of her Na-
ture and actions: for her a Na-
ture is infected with a pronenſſe
to every finne continually, the
b Mind is ſtuffed with vanity,
the

a Eph. 2. 2.

Gen. 6. 5.

b Rom. 12. 1.

Eph. 4. 17.

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The Practice of Piety.

the c Understanding is darkned
with ignorance, the P Will affe-
Eteth nothing but vile and vaine
things: All her c Actions are e-
uill; yea this deformity is so vi-
olent that oftentimes in the re-
generate Soule the Appetite
will not obey the gouernment
of Reafon, and the Will wan-
dereth after, and yeelds consent
to ſinfull motions. How great
then is the violence of the Ap-
petite and Will in the Repro-
bate Soule, which ſtill remaines
in her naturall corruption?
Hence it is, that thy wretched
Soule is ſo deformed with ſinne,
defiled with luſt, polluted with
filthineſſe, outraged with paffi-
ons, ouer-carried with affecti-
ons, pining with Enuy, ouer-
charged with Gluttony, ſur-
quedred with Drunkenneſſe,
boyling with Reuenge, tranſ-
ported with Rage; and the glo-
rious Image of God transfor-
med to the ougly ſhape of the
Dineil,

c I Cor. 2.

14.

d Phil. 1. 3.

e Rom. 3. 12.

Rom. 7. 10.

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The Practice of Piety.

f loh. 8. 14.
g Gen. 6.6.

h Dcut. 27.
26.

Gal. 3. 10.

Psa. 119.21.

i Ro. 2.2,3.

Ier. 28. 13.

k Is. 28. 13.

1 Gen. 38.

20. & 4. 14.

Heb. 2.25.

m Rom. 1.

21, 7, 4, 26.

n Eph. 2. 2.

Col. 1.1, 13

f Dinell, so far as it once happened, the Lord, that ever hee made man.

From the former flowes the other part of the Soules miserie, called h cursedneſſe, whereof there are two degrees.

1. In part.

2. Infulneſſe thereof.

1. Cursedneſſe in part is that, which is infliſt'd vpon the Soule in life and death, and is common to her with the body. The cursedneſſe of the Soule in life, is the wrath of God, which lyeth vpon such a creature, so far, as that all things, not onely calamities, but also very i bleſſings and graces turne to ruine. 1 Terrowr of Conſcience driues him from God and his ſernice, that hee dares not come to his preſence and ordinances; but is m giuen vp to the n ſluer y of Satan, and to his owne lufts, and vile affeſtions.

This is the cursedneſſe of the Soule

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The Practice of Piety.

Soule in life: now followes the cursedneſſe of the Soule and body in death.

Meditations of the miserie of the body and soule in death.

After that the aged man hath conflicted with long ſickeneſſe, and having endured the brunt of paine, should now expect some ease; in comes Death (Natures ſlaughter-man, Gods curse, and Hells purueior) and lookes the old man grimme and blacke in the face: and neither pitying his age, nor regarding his long-endured do-lours, will not be hired to for-beare either for siluer or gold: nay, he will not take, to spare his life, skin for skin, and all that the old man hath: but batters all the principall parts of his body, and arrefts him to ap-pear before the terrible Iudge. And as thinking that the old man

E

74

The Practice of Piety.

man will not dispatch to goe with him faft enough; Lord! how many darts of calamities doth he shoot thorow him, stithes, aches, crampes, fearers, obstructions, rbownes, flogmes, collike, stone, wind, &c!

Oh what a ghaftly fight it is to see him then in his bed, when Death hath given him his morrow wound! what a cold sweat over-runnes all his body? what a trembling poſſeth all his members? the head shooteth, the face waxeth pale, the nose blacke, the neither law-bone hangeth downe, the Eye strings breake, the Tongue faltreth, the Breath shortneth, and ſmelleth earthly; the Throat rattleth, and at every gaspe the Heart-strings are ready to breake a ſunder.

Now the miserable foule ſeafibly perceiueth her earthly body to begin to die: for as towards the diſolution of the vnier fall frame of the great world, the

75

The Practice of Piety.

the Sunne shall bee turned into darkeneſſe, the Moone into blood, and the Starres shall fall from heauen, the Ayre shall bee full of ſtormes, and flashing Meteors, the Earth shall tremble, and the Sea shall roare, and mens hearts shall faile for ſeare, expecting the end of ſuch forrowfull beginnings: So towards the diſolution of man, (which is the little world) his Eyes which are as the Sunne and Moone, lose their light, and see nothing but blood guiltineſſe of Sinne; the rest of the Senſes, as leſer Starres, doe one after another foile and fall: his Mind, Reaſon, and Memorie, as heauenly powers of his ſoule, are shaken with fearfull ſtormes of despaire, and ſierce flashings of Hell fire; his Earthly body begins to shake and tremble, and the humours like an ouer-flowing Sea, roare and rattle in his throat, still expecting the wofull ends of

E 2

these

76

The Practice of Piety.

these dreadful beginnings.

Whilest he is thus summoned
to appeare at the great Affizes
of Gods Iudgement, behold, a
Quarter-Sessions, and Gaole-
deliuery is held within him-
felf: where Reason fits as Iudge,
the Dineil puts in a bill of in-
ditement, as large as that Book
of Zachary, wherein is alleged
all thy enill deeds, that euer thou
haft committed, and all the good
deeds that euer thou haft omit-
ted, and all the curses and iudge-
ments, that are due to euery fin.
Thine owne conscience shall ac-
cuse thee, and thy Memory shall
giue bitter evidence, and Death
stands at the Barre ready, as a
cruell Executioner to dispatch
thee. If thou shalt thus con-
demne thy selfe, how shalt thou
escape the iust condemnation
of God, who knowes all thy
misdeeds better then thy selfe?
Faine wouldeft thou put out of
thy minde, the remembrance of
thy

Zach. 5. 1.
Ezek. 2. 10.

1. Ioh. 3 20.

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The Practice of Piety.

thy wicked deeds, that trouble
thee: but they flow faster into
thy remembrance, and they wil
not bee put away, but cry vnto
thee, Wee are thy workes, and wee
will follow thee. And whilest thy
Soule is thus within, out of peace
and order; thy children, wife,
and friends, trouble thee as faft
to haue thee put thy goods in
order; some crying, some cra-
uing, some pitying, some chea-
ring; all like Flesh, Flies, helping
to mak thy sorrowes more for-
rowfull. Now the Dinels, who
are come from Hell to fetch a-
way thy Soule, begin to appeare
to her; and waite, as Soone as
Shee comes forth, to take her,
and carry her away. Stay Shee
would within, but that Shee
feeles the body beginne by de-
grees to dye: & ready, like a rui-
nous house, to fall vpon her head.
Fearefull Shee is to come forth,
because of thofe Hell-hounds,
which waite for her comming.

E 3

Oh,

Luk 12 20.

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The Practice of Piety.

Oh, shee that spent so many
dayes and nights in vaine and
idle pastimes, would now giue
the whole world, if she had it for
one houres delay, that she might
haue space to repent, & recon-
cile her selfe vnto God. But it
cannot bee, because her Body
which ioyned with her in the
actions of sin, is altogether now
vnfit to ioyne with her in the
exercife of repentance: and re-
pentance must bee of the whole
man.

Now shee seeth that all her
pleasures are gone, as if they
had neuer beene: and that but
onely torments remaine, which
neuer shall haue end of being.
Who can sufficiently exprime
her remorse for her sins past, her
anguish for her present miserie,
and her terror for her torments
to come?

In this extremity, she lookes
euery where for helpe, and shee
finds her selfe euery way helpe-
leffe.

79

The Practice of Piety.

leffe. Thus in her greatest misery (desirons to heare the least word of comfort) shee directs this or the like speech vnto her Eyes: O Eyes, who in times past were so quicke fighted, can yee be no comfort, nor any way how I might escape this dreadfull danger? But the eye-strings are broken, they cannot see the candle that burneth before him: nor discerne whether it be day or night.

The Soule, finding no comfort in the Eyes (speaks to the Eares: O Eares, who were wont to recreate your
with hearing new pleasant diss courses, and Musickes (sweetest) harmony; can you heare any newes or tiding of the least comfort for mee? The Eares are either so deafe, that they cannot heare at all: or the sense of hearing is growne so weake, that it cannot endure to heare his dearest friends to speake. And why

E 4.

should

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The Practice of Piety.

should these cares heare any tidings of ioy in Death, who could neuer abide to heare the glad tidings of the Gospell in his life ? the Eare can minifter no comfort.

Then she intimates her griefe vnto the Tongue. Oh Tongue, who wailt wont to bragge it out with the braneſt, where are now thy big and daring words ? now (in my greatest neede) canſt thou ſpeake nothing in my defence ? Canſt thou neither daunt these Enemies with threatening words, nor entreat them with faire ſpeeches ? Alas, the Tongue two dayes agoe lay ſpeechleſſe: it cannot in his greatest extremität, either call for a little drink, or deſire a friend to take away with his finger the ſlegme, that is readie to choake him.

Finding heere no hope of helpe, ſhe ſpeaks vnto the Feet; Where are yee, O Feet, which ſometime were ſo nimble in run-

81

The Practice of Pietie.

running, can you carry mee no where, out of this dangerous place? The feete are ſtone-dead already: If they bee not ſtrirred, they cannot ſtrirre.

Then ſhee directs her ſpeech vnto her hands: O hands, who haue beene ſo often approoued for manhood, in peace and war, and wherewith I haue ſo often defended my ſelfe, and offen-ded my foes; neuer had I more need then now. Death lookes me grim in the face and kils me, Hellisb fiends waite about my bed to deuoure mee: helpe now, or I perill for euer. Alas, the hands are ſo weake, and doe ſo tremble, that they cannot reach to the mouth a spoonefull of ſup-ping, to releeue languifhing na-ture.

The wretched soule ſeeing her ſelfe thus defolate, and alto-gether deſtitute of friends, help and comfort; and knowing that within an houre ſhee muſt bee in

E 5

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The Practice of Piety.

in everlasting paines, retires her
selfe to the heart (which of all
members is primum viens, and
vtilimum moriens) from whence
shee makes this dolefull lamenta-
tion with her selfe;

O miserable caitife, that I
am! How doe the Sorrowes of
death compaffe me! How doe the
flouds of Belial make mee afraid!
How haue, indeede, the inares
both of the first and second death
ouertaken mee at once! Oh how
suddenly hath Death stolne
vpon mee with inſenſible de-
grees! Like the Sunne, which
the Eye perceiues not to moue,
though it bee moſt swiſt of
motion. How doth Death
wreake on mee his ſpite, with-
out pitty! The GOD of mercy
hath vtrterly forſaken mee: and
the Diuell, who knowes no mer-
cy, waites for to take me. How
often haue I beene warned of
this dolefull day, by the faithfull
Preachers of Gods Word, and I
made

The dole-
full lam-
ation of
the Repro-
bare Soule
at the point
of death.
2.Sam.12.5

The Practice of Piety.

83

made but a ieſt thereat? What
profit haue I now for all my
pride, fine house, and brane appa-
rell ? What is become of the
ſweet rellifh of all my delicious
fare ? All the worldly good
which I ſo carefully gathered,
would I now giue for a good
Conſcience, which I ſo careleſ-
ly negleſed. And what ioy re-
maines now, of all my former
ſleshly pleasures, wherein I pla-
ced my chieſe delight ? Thoſe
ſleshly pleasures were but de-
ceuſull deames, and now they
are past like vaniſhing shadowes:
but to thinke of that eternal
paines, which I muſt endure for
thoſe ſhort pleasures, paines mee
as Hell, before I end into hell.
Yet iuſtly I conſeſſe I haue
deſerued, I am ſerued, that be-
ing made after God's ſmage, a
reason ble ſoule, able to iudge
mine owne estate; and having
mercy ſo often offered, and I in-
treated to receive it; I negle-
ſted

84

The Practice of Piety.

ed Gods grace, and preferred
the pleasures of sin, before the
religious care of pleasing God:
lewdly spending my short time,
without considering what ac-
counts I should make at my
last end. And now all the plea-
sures of my life beeing put toge-
ther, counternaile not the least
part of my present paines. My
ioyes were but momentany, and
gone, before I could scarce en-
joy them; my miseries are eter-
nal, and neuer shall know end.
Oh that I had spent the hours
that I consumed in carding, di-
cing, playing, and other vile ex-
ercises, in reading the Scrip-
tures, in hearing Sermons, in re-
ceiving the Communion, in wee-
ping for my sinnes, in fasting,
watching, praying, and in prepa-
ring my soule, that I might haue
now departed in the asured
hope of euerlafting saluation!
O that I were now to begin my
life againe! how would I con-
temne

85

The Practice of Piety.

temne the world, and the vani-
ties thereof! how religiously and
purely would I lead my life!
how would I frequent the
Church, and sanctify the Lords
Day! If Satan should offer me
all the treasures, pleasures, and
promotions of this world, he
should neuer entice mee to for-
get the terrours of this last
dreadfull houre. But, O corrupt
carkasse, and stinking carrion!
How hath the Diuell deluded
vs! and how haue we served and
deceived each other, and pulled
swift damnation vpon vs both?
Now is my cafe more misera-
ble, then the beaft that peris-
eth in a ditch: for I must goe to
amwere before the Judgement
feate of the righteous Iudge of
Heauen and Earth; where I
shall haue none to speake for
me: and these wicked fiends, who
are prinay to all my euill deeds,
will accuse me, and I cannot ex-
cuse my selfe. My owne heart al-
ready

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The Practice of Piety.

Iob 3.

ready condemn me, I must needs
therefore be damned before his
Judgement seat; and from thence
bee carried by these infernal
fiends, into that horrible prison
of endlesse torments, and vitter
darkenesse; where I shall never
more see light, that first most
excellent thing that God made.
I, who glorified heretofore, in
being a libertine, am now inclosed
in the very claws of Satan: as
the trembling Partriges within
the griping talons of the rabe-
nous Falcon. Where shall I lodge
to night? and who shall be my
companion? Oh horrour to
thinke! O griefe to confide! Ob
cursed bee the day wherein I was
borne, and let not the day where-
in my mother bare mee, be blessed.
Cursed bee the Man that shew-
ed my Father, saying, A Child
is borne unto thee, and comfort
ed him! Cursed bee that Man,
because hee flew mee not. Oh that
my Mother might have beene
my

The Practice of Pisto.

87

my graue, or her wombe a perpetuall conception! How is it that I came forth of the wombe, to endure these hellish Sorrowes! and that my dayes should thus end with eternal shame! Cursed be the day that I was first united to so lewd a body: O that I had but so much fauour, as that I might never see thee more! Our parting is bitter and doleful: but our meeting againe, to receive at that dreadfull day, the fulnes of our defuered vengeance, wil bee farre more terrible and in tolerable. But what meane I thus (by too late lamentation) to seeke to prolong time? My last houre is come: I heare the heartstrings breake: this filthy House of Clay fall on my head: heere is neither hope, helpe, nor place of any longer abiding. And must I needs bee gone? Thou filthy carkaffe: Oh filthy carkaffe, with fare-ill, fare-well, I leave thee: And so all-trembling shee

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The Practice of Piety.

Shee commeth forth, and forthwith is seized vpon by Infernal fiends, who carry her with a violence torrenti simile, to the bottomleffe Lake that burneth with fire and brimstone: where shee is kept as a prisoner in torments, till the general Iudge ment of the great Day.

The lothsome carkaffe is afterwards laid in the graue. In which action for the most part, the dead bury the dead: that is, They who are dead in sinne, bury them who are dead for sin. And thus the godleffe, and vnregenerated worldling, who made Earth his Paradise, his Belly his God; his Lust his Law; & in his life he sowed vanity, so hee is now dead, and reapeth misery. In his prosperity hee neglected to serve God: In his aduerfity God refuſeth to faue him. And the Dineell, whom he long ſerued, now at length payes him his wages. Detestable

was

Apoc. 21. 8.

Iude ver. 6.

1. Per. 3. 19.

The Practice of Piety.

89

was his life, dannable his death: The Dineell hath his soule, the graue hath his carkas, in which pit of corruption, den of death, and dungeon of sorrow, let vs leaue the miserable Caytrife, rotting with his mouth full of earth, his belly full of wormes, and his carkaffe full of stench; expecting a fearfull refurrection, when it shall be re-vnited with the soule; that as they ſinned together, so they may bee eternally tormented together.

Thus farre of the miseries of the soule and body in death, which is but cursedneſſe in part: now followes the fulnes of cursedneſſe: which is the misery of the soule and body after death.

Meditations of the misery of a man after death, which is the fulnes of cursednes.

The fulneſſe of cursedneſſe (when it fals vpon a creature,

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The Practice of Piety.

a Luk.8.38.

& 16.2, 3.

b 1 Th. 2.10

c Mat.23.33

ture, not able to beare the brunt thereof) preſeth him downe to that bottomleſſe a deepe of the endleſſe b wrath of Almighty God: which is called the c damnation of hell. This fulneſſe of curſedneſſe is either particular or general.

d Luke 16.

13,23.

i Pet.3.19.

Iude v.6, 7.

Particular, is that which in a leſſe measure of fulneſſe, ligh-teth vpon the d Soule immediat-ly, as ſoon as ſhe is ſeparated from the body. For in the very instant of diſſolution, ſhe is in the fight and preſence of God. For when ſhe ceaſeth to ſee with the organe of ſleshly eyes, ſhe ſeeth after a ſpirituall man-ner, like Stephen, who ſaw the glory of God, and Iefus standing at his right hand: or, as a man, who being blind borne, and mi-raculously reſtored to his fight, ſhould ſee the Sunne, which hee neuer ſaw before. And there by the testimony of her owne Con-science, Christ the righteous Judge,

Act.7 5.

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The Practice of Piety.

Judge, who knoweth all things, maketh her, by his omni-present power, to vnderstand the doome and Iudgement that is due vnto her ſinnes, and what muſt be her eternall state. And in this manner standing in the fight of Heauen, not fit for her vnclean-nes to come into heauen; ſhe is ſaid to stand before the Throne of God. And so forthwith ſhe is carried by the euill angels, who came to fetch her with vio-lence into Hell, where ſhe is kept as in a Prison in euerlaſting paines and chaines, vnder dark-nes, vnto the ſjudgement of the great Dny; but not in that ex-tremite of torments, which ſhe ſhall filnaly receive at the laſt Day.

The general fulneſſe of curſedneſſe is in a greater measure of fulneſſe, which ſhall be infli-ſted vpon both thy Soule and Bodie, when by the mighty power of Christ (the ſupreme Judge

Postquam ani-
ma de corpore
est egreſſa, ju-
bito iudicium
Christi de salu-
te cognoscitur.
Aug. li. 1. de
anim. & eius
orig. c. 4. Hier.
Epi. ad. Pannæ
Anima dam-
nata continu-
inuaſtur a
Damonib. qui
crndelis time
cam repienta
ad inferum
deducaunt, Cy-
ril. Alex in o-
ra de exis-anim
Mat. 5. 34. and
13. 21.

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The Practice of Piety.

Apo.20.23.

Mat.24.29.

Luk. 21,24

25.

The dam-
ned Soules
Apostrophe
to her bo-
dy at the se-
cond mee-
ting.

Judge of heauen and earth) the
one shall bee brought out of
Hell, and the other out of the
Grane as Prisoners, to receiue
their dreadfull doome, accor-
ding to their euill deedes. How
shall the Reprobate, by the roa-
ring of the Sea, the quaking of
the Earth, the trembling of the
Powers of Heauen, and ter-
rours of Heanenly signes bee
driuen at the worlds end, to
their wits end! Oh, what a wo-
full salutation will there be, be-
twixt the damned Soule and Bo-
dy, at their re-vniting at that
terrible day !

O finke of Sinne, O lumpe of
Filhineffe ( will the Soule say
vnto her Body) how am I com-
pelled to re-enter vnto thee,
not as vnto an Habitation to
rest, but as a Prison to be tormé-
ted together ! How doeſt thou
appeare in my fight like Iepthe's
Daughter, to my greater tor-
ment! Would God thou hadſt
perpe-

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93

perpetually rotted in the graue,
that I might neuer haue ſene
thee againe! How ſhall we be
conſounded together, to heare
before God, Angels, and Men,
lay open all thofe ſecrets ſinnes,
which wee committed together!
Haue I loft heauen, for the loue
of ſuch a ſtinking carrion? Art
thou the ſ flesh, for whose plea-
fures I haue yeelded to commit
ſo many Fornications? O filthy
Belly how became I ſuch a ſoole,
as to make thee my God? How
mad was I for momentany ioyes,
to incurre theſe torments of
eternall paines! Ye Rockes and
Mountaines, why skip ye ſo like
Rammes, Pſal. 114.4. and will
not fall upon mee, to hide mee from
the face of him, that comes to fit
on yonder Throre ? for the great
Day of his wrath is come, and
who ſhall be able to ſtand? Apoc.
6. 16, 17. Why trembleſt thou
thus, O earth, at the preſence of
the Lord, and wilt not open thy
mouth,

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mouth, and swallow mee vp; as thou diddest Korah, that I be seen no more.

O damned furies! I would ye might without delay, teare mee in pieces, on condition that you would teare mee vnto nothing! But whilest thou art thus in vaine bewailing thy misery, the Angels hale thee violently away from the brinke of thy graue, to some place neere the Tribunall seat of Chrift; where beeing as a curled Goate, separated to stand beneath, on Earth, as on the left hand of the Judge; Chrift shall rip vp all the benefits hee bestowed on thee, and the torments hee suffred for thee, and all the good deedes which thou hast omitted, and all the ungratefull villanies which thou didst commit against him, and his holy Lawes.

Within thee thine owne conscience (more then a thousand witnesses) shall accuse thee: the

Mat. 13. 41.
Mat. 25. 31.

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the Dinels, who tempted thee to all thy lewdnesse, shall on the one side testifie with thy conscience against thee: and on the other side shall stand the Holy Saints and Angels appro- uing Chrifts Iustice, and dete- fting so filthy a Creature. Be- hind thee an hydeous noyse of innumerable fellow-damned Reprobates tarrying for thy com- pany. Before thee all the world h burning in flaming fire. Above thee an irefull fudge of deferued vengeance, ready to pronounce his sentence vpon thee. Beneath thee, the fiery and sulphurous mouth of the bottomleffe pit, ga- ping to receive thee. In this wofull estate, to hide thy selfe, will bee impossible (for on that condition, thou wouldest wifh that the greatest Rocke might fall vpon thee:) to appeare will bee intolerable, and yet thou must stand forth, to receive with other Reprobates this thy sentence:

h Anfelm.
lib. meditat.

Apo. 66, 17

96

The Practice of Piety.

Bonauent
Postil. Dom.
3 poft. Pent.
Serm. 2.

sentence: Depart from me, ye curfed, into everlafting fire, prepared for the diuell and his angels.

Depart from me] there is a separation from all ioy and happiness.

Ye curfed] there is a blacke and direfull Excommunication.

Into fire] there is the cruelty of paine.

Euerlafting] there is the perpetuitie of punishment.

Prepared for the Diuell and his angels] Here are thy infernal tormenting, and tormented companions.

O terrible sentence! from which the condemned cannot escape: which being pronounced, cannot possibly be with-flood: against which a man cannot except, & from which a man can no where appeale. So that to the damned, nothing remaines but hellish torments, which knowes neither case of paine, nor end of time. Fró this Indig-ment

97

The Practice of Piety.

Apoc. 21. 8.

ment seat, thou muſt bee thrust by Angels, (together with all the damned Diuels and Repro-bates) into the bottomleſſe Lake of vutter darkenes, that perpetu-ally burnes with fire and brim-ſtone. Whereunto, as thou ſhalt be thrust, there ſhall bee ſuch weeping, woes, and wailing, that the cry of the company of Core, Dathan and Abiram, when the earth ſwallowed them vp, was nothing comparable to this howling:nay, it will ſeeme vnto thee a Hell, before thou goeſt into Hell, but to heare it.

Into which bottomles Lake, after that thou art once plun-ged, thou ſhalt euer bee falling downe, and neuer meet a bot-tome: and in it thou ſhalt euer lament, and nòne ſhall pity thee: thou ſhalt alwaies weepe for paine of the fire, & yet gnash thy teeth for the extremity of cold: thou ſhalt weepe to thinke, that thy miferies are paſt remedie: F thou

98

The Practice of Pity.

thou shalt weepe to thinke, that
to repent is to no purpose: thou
shalt weepe to thinke, how for
the shadow of shortly pleasures,
thou haft incurred thefe for-
rowes of eternall paines, thou
shalt weepe to see, how that
weeping it selfe can nothing pre-
uaile; yea in weeping thou shalt
weepe more teares, then there is
water in the sea; for the water of
the sea is finite, but the weeping
of a Reprobate shall be infinite.

There thy laſciuious Eyes ſhal
be afflietd with ſights of ghaſt-
ly ſpirits: thy curious Eares ſhall
bee affrighted with hideous
noyſe of howling Diuels, and the
gnaſhing teeth of damned Re-
probates: thy dainty Nose ſhall
be cloyed with noyſome ſtench
of Sulphur: thy delicate Taste
ſhall bee pained with intolera-
ble hunger: Thy drunken Throat
ſhall bee parched with vn-
quenchable thirt: thy Mind
ſhall bee tormented, to thinke
how

Bonauent.

The Practice of Pity.

199

how for the loue of abortiue
pleasures, which perifhed ere
they budded; thou so foolifly
loſt Heanens ieyes, and incurred
hellifh paines, which laſt be-
yond eternity. Thy conſcience
ſhall euer ſting thee like an Ad-
der, when thou thinkeſt how
often Chriſt by his Preachers
offered thee remiſſion of ſins, and
the Kingdome of Heauen freely
unto thee, if thou wouldeſt but
beleeue and repent: and how eafi-
ly thou mighteſt haue obtained
mercy in thofe dayes; how neer
thou waſt many times to haue
repeted, and yet didſt ſuffer the
Diuel and the World, to keepe
thee ſtill in impenitency, & how
the day of mercy is now paſt,
and will neuer dawue againe.

How ſhall thy vnderſtanding
be racked, to confider, how for
Momentany riches, thou haſt
loſt the eternall Treafure, and
changed heauen ſelicity, for
hels miſery! where euery part

F 2

of

100

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of the body without intermiffion of paine, shall bee continually tormented alike.

In these Hellish torments, thou shalt bee for euer depriued of the Beatificall fight of God, wherein confits the soueraigne good, and life of the Soule. Thou shalt neuer see light, nor the least fight of ioy, but lie in a perpetuall Prison of utter darkenesse: where shall bee no order, but horror: no voice, but of blasphemers and howlers: no noyse, but of tortures and tortured: nofoiety, but of the diuell and his angels, who beeing tormented themselues, shall haue no other ease, but to wreake their fury in tormenting thee. Where shall bee punishment, without pittie: miserie, without mercy: sorrow, without succour: crying without comfort: mischiefe without measure: torment without ease: where the Worme dyeth not, and the fire is neuer quenched: where the

Mirke 9.

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the wrath of God shall feaze upon thy Soule and Body, as the flame of fire doth on the lumpe of Pitch, or Brimstone. In which flame thou shalt euer bee burning, and neuer consumed: euer dying, and neuer dead: euer roaring in the pangs of death, and neuer rid of those pangs, nor knowing end of thy paines. So that after thou haſt endured them so many thousand yeeres, as there are graſſe on the earth, or sands on the Sea-shore: thou art no neerer to haue an end of thy torments, then thou waſt the first day that thou waſt caſt into them: yea, so farre are they from ending, that they are euer but beginning. But if after a thousand times so many thousand yeeres, thy damned Soule could but conceiue a hope, that those her torments should haue an end: this would be ſeme comfort to thinke, that at length an end will come. But as oft as the

F 3

Mind

102

The Practice of Piety.

Minde thinketh of this word Neuer, it is as another Hell, in the middest of hell.

This thought shall force the
damned to cry, *iux,iux, as much
as if they should say, *vur aedi vur aedi,
O Lord, not euer, not euer tor-
ment vs thus. But their consci-
ences shall answer them as an
Eccho, aedi, aedi, euer, euer. Hence
shall arise this dolefull iux, woe
and alas for euermore.

This is that second death, the
generall perfect fulnesse of all cur-
sednes and misery: which euery
damned Reprobate muft suffer,
to long as God and his Saints
shall enjoy bliſſe and felicitie in
Heauen for euermore.

Thus farre of the misery of
man in his eſtate of corruption,
vnleſſe that hee bee renewed by
Grace in Chriſt.

Now followes the knowledge
of Mans ſelſe, in reſpect of his
ſtate of regeneration by Chriſt.

Medi.

103

The Practice of Piety.

Meditations of the ſtate of a
Christian reconciled to
God in Christ.

Now let vs see, how happy
a godly man is, in his ſtate
of renouation, beeing reconciled
to God in Christ.

The godly man, whose cor-
rupt nature is renewed by grace
in Chriſt, and become a new
 creature, is bleſſed in a three-
fold reſpect. First, in his life.
Secondly, in his death. Third-
ly, after death.

1. His *blessednes* during this
life, is but in part, and that con-
fifts in ſeuen things.

1. Because he is conceinued of
the a *Spirit*, in the wombe of his
b Mother the *Church*: and is
c borne, not of blood, nor of the
will of the flesh, nor of the will of
Man, but of God, who in *Chrifter*,
is his d *Father*: So that the e ſ-
mage of God his *Father*, is re-

F4

newed

a Ioh. 3. 5.

b Gal. 4. 26.

c Ioh. 1. 13.

d Gal. 4. 6, 7.

2 Cor. 9. 8.

e Eph. 4. 2, 3.

13.

Col. 2, 10.

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The Practice of Piety.

f Rom. 4. 3,
25.

Rom. 8. 1, 2

1 Pet. 2. 24.

g Ro. 4. 5, 19

h 2 Cor. 5. 19

i Rom. 8.
33,34.

k Act. 16. 18

Eph. 2. 2.

l Ioh. 20. 7.

Rom. 8. 26.

m Ro. 8. 17.

n Apoc. 16.

o 1 Pet. 2. 5

Mal. 3. 17.

newed in him euery day more
and more.

2. He hath, for the merits of Christs sufferings, all his sinnes, originall and actuall, with the guilt and punishment belonging to them, f freely and fully forgiuen vnto him; and all the righteousnesse of Christ, as freely and fully imputed vnto him: and so God is h reconciled vnto him: and i approoueth him as righteons in his fight and account.

3. Hee is freed from Satans k bondinge, and is made a l brother of Christ, a fellow m heire of his heauenly Kingdome : and a spirituall n King and Priest, to offer vp o spirituall sacrifices to God by f esus Christ.

4. God spareth him, as a man
Spareth his owne sonne, that ser-
ueth him. And this sparing con-
fits,

In

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105

1. Not taking notice of euery fault, but bearing with his infirmities, Ex-odus 34. 6, 7. A louing father will not caft his child out of dores in his fickneſſe.

2 Not making his puniſhment when hee is chafte ned, as great as his deſerts, Pfal. 103. 10.

3 Chaſtening him mode-
rately, when hee feeth
that hee will not by any
other meanes be reclai-
med, 2.Sam. 7. 14, 15.
1.Cor. 11. 13.

4 Gracionſly accepted his
endeauour, notwithſtan-
ding the imperfection
of his obedience: and
so preferring the wil-
lingneſſe of his minde,
before the worthineſſe
of his worke, 2. Cor. 8.
12.

5 Turning the curſes
F 5 which

106

The Practice of Pietie.

a Rom. 8.
28.

b Psal. 89.

3 1,33.
Psal. 11, 97.

Heb. 12,10.

2 Cor. 12,7

1 Cor. 3, 9
22. & 15.

54,55.
Heb. 2.14,35

d Luke 22.

31,32.
Psal. 51,13,14.

Rom. 5. 20,
21.

e: Theff. 5.
24.

f Rom. 8.9,
10.

g Rom. 8,16

h Heb. 4,15

Eph. 3.12.

Gal 4. 16.

Ro. 8.15,16

Zach. 12,12

which hee deferued, to
crosses, and fatherly cor-
rections; yea all a things
all b calamities of this
life, c death it self, d yea,
his very finnes, vnto his
good.

5. God giues him his c Holy
Spirit, which

1 Sanctifieth him by de-
grees throughout: ' so
that hee doth more and
more die to fin, and line
to righteousneſſe.

2 Affures him of his
 adoption, and that hee is
by Grace the Childe of
God.

3 Encourageth him to come
with boldnes, and confi-
dence, into the prefence
of God.

4 Mooneth him without
feare, to ſay vnto him,
Abba Father.

5 Powreth into his heart the
gifts of ſanctified prayer.

6. Per

The Practice of Piety.

107

6. Perſwadeth him, that
both he and his prayers
are accepted and heard
of God for Chriſt his
Mediators ſake.

1. Peace of con-
ſcience.

2. Ioy in the
Holy Ghoſt : in
cóparison where-
of, all Earthly
ſoyes: ſeeme vile
and vaine vnto
him.

6Hee hath a recovery of his
a ſoueraignty ouer the creatures,
which hee loſt by Adams fall :
and from thence free liberty of
vſing all things which God
hath not c restrained, so that
hee may vſe them with a good
d conscience. For to all things in
Heauen and Earth, hee hath
a ſure e title in this life: and he
ſhall haue the plenary and
peaceable ſposſſion of them
in the life to come. Hence it
is

Ro. 8.16,27

Rom. 5. 1.
and 14. 17.
Rom. 9. 3.
& 14. 17.

a Psal. 8. 5,
&c.

Heb. 2.7, 8.

b 1 Cor. 9. 1.

Rom. 14. 14.

1 Tim. 4. 2,
&c.

c 1 Cor. 9.

19,21.

d 1 Cor. 3.

21,23.

Heb. 2. 7.

e 1 Cor. 16. 3.

f Mat. 12. 34.

1 Pet. 1. 4, 5, 10.

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The Practice of Piety.

a Phil. 3. 10

b Col. 3. 2.

c 1 Cor. 13.

31.

d Col. 3. 3.

e Apoc. 14.

f 2 Cor. 5. 6

g Ieh. 14. 1.

h Hch. 12.

22, &c.

i Psal. 41. 3.

for his a conversation, and b affection is there before him. Death is neither strange, nor fearefull vnto him. Not strange, because he c died daily: not fearfull, because whileft hee lined, hee was dead; and his life was a hid in Christ with God. To dye vnto him therefore, is nothing else in effect, but to c reft from his labour in this world, to goe f home to his g Fathers house, vnto the h City of the lining God the heauenly Jerusalem, to an innumerable company of Angels, to the generall assembly and Church of the firſt borne, to God the Iudge of all, and to the Spirits of iuſt men made perfect, and to leſus the Mediatour of the New Teſtament. Whileſt his Body is ſick, his Mind is found: for, God maketh all his bed in his ſickneſſe, and ſtrengtheneth him with faith and patience, vpon his bed of ſorrow. And when hee begins to enter into

The Practice of Piety.

III

into the way of all the world; hee giueth (like m Jacob, Moses, and Jofhua) to his Children and friends, godly exhortations and counſels, to ſerve the true God, to worſhip him truely all the dayes of their life. His bleſſed Soule breatheth nothing but bleſſings, and ſuch ſpeeches as fauour a ſanctified ſpirit. As his outward man decayeth, so his inward man increaſeth, & waxeth ſtronger. When the ſpeech of his tongue fauſlereth, the ſighes of his heart ſpeake lowder vnto GOD: when the ſight of the Eyes faileth, the holy Ghoſt illuminates him inwardly with a-bundance of ſpirituall light. His Soule feareth not, n but is bold to goe out of the body, and to dwell with her Lord. Hee ſighed out with o Paul, Cupio diſſolui: I desre to be diſſolued, and to be with Christ. And with P David, As the Hart panteth after the water-brookes: so panteth my Soule after thee,

m Gen. 49.

n 2 Cor. 5. 8

o Phi. 4. 23.

p Psal. 42. 2.

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The Practice of Piety.

thee, O God: My soule thirsteth for God, for the liuing God; when shall I come and appeare before God? Hee prayeth with the Saints, q How long, O Lord, which are holy and true? r Come, Lord Jesus, come quickly. And when the appointed time of his diffolution is come, knowing that hee goeth to his Father and Redeemer in the peace of good conscience, and the affu- red perſwafió of the forgiuenes of all his ſinnes, in the blood of the Lambe, hee ſings with bleſſed old Simeon, his u Nunc dimittis: Lord, now letteſt thou thy Ser- uant depart in peace, &c. and ſur- renders vp his Soule; as it were, with his owne hands, into the hands of his heauenly Father, ſaying with Dauid: x Into thy hands, O Father. I commend my soule, for thou haſt redeemed mee, O Lord, thou God of truth. And ſaying with Stephen, y Lord le- sus, receive my ſpiriſt; He no foo- ner

The Practice of Piety.

113

ner yeelds vp his sacred Ghoſt: but immediatly the z holy An- gels, who attended vpon him from his birth, vnto his death, a carry and accompany his soule into Heauen; as they did the Soule of Lazarus into Abra- hams beſome, b which is the Kingdome of Heauen, whither onely good Angels, & good works doe accompany the Soule: the one to deliuer their c charge; the other to receiue their d reward.

The Body in conuenient time, as the Sanctified e Temple of the Holy Ghoſt, the ſmembers of Chriſt, nouriſhed by his Body, the ſprice of the blood of the Sonne of God, is by his fellow- brethren reuerently laide to b ſleepe in his graue, as in the bed of Chriſt, in an affuſed hope to i awake in the refurre- tion of the iust, at the laſt day, to bee partaker with the soule, of life & glory euerlaſting. And in this reſpect not onely the ſoules,

z Mark 18.10.
Act. 12.15.
and 27.25.

a Luk. 26.22.

b Mat. 8. 11.
Luk. 13.28.
Act. 15. 10, 11.
Epheſ. 1.10.
Heb. 11. 9, 10.
16 & 12.23, 23
Luke 19.9.
and 9.31.
c Psa. 91.11.
Heb. 1. 14.
d Apoc. 14. 13.
and 5. 12.
e 1 Cor. 6.15
f Mat. 26. 6.
g 1 Cor. 6.10.
1 Pet. 1. 19.

h 1 Theſ. 4.14
Act. 7.6. &
8.34.
i Dan. 12. 2.
Ioh. 5.28, 29
Luke 14. 14.
1 The. 4. 15, 17
Apoc. 44.15.

114

The Practice of Piety.

Soules, but the very bodies of the faithfull also are termed blessed.

Thus farre the blessednesse of the Soule and body of the Regenerated man in death. Now let vs see the blessednesse of his Soule and body after death.

3. Meditations of the blessed estate of the Regenerated man after death.

This state hath three degrees:

1. From the day of Death, to the Resurrection.

2. From the Resurrection, to the pronouncing of the Sentence.

3. After the Sentence, which lafts eternally.

As soone as euer the Regenerated man hath yeelded vp his Soule vnto Christ, the holy Angels take her into their custody, and immediately carry her into Heauon: and there preſent her

a Luk.16.22

115

The Practice of Piety.

herᵇ before Christ, where she is crowned with a c Crowne of righ-teousneſſe, and glory; not which shee hath deferued by her good works, but which God hath pro-miſed of his free goodnes to all those, who of loue haue in this life vnfainedly ſerued him, and ſought his glory.

Oh, what a ioy will it be to thy Soule! which was wont to see but miſery and sinners, now to behold the face of the God of Glory? yea, to see Christ well-comming thee, as soone as thou art preſented before him by the holy Angels, with an Euge bone ſerue! Well done, and welcome good and faithfull ſervant, &c. Enter into thy Masters ioy. And what ioy will this bee, to be-hold thousands thousands of Cherubims, Seraphims, Angels, Thrones, Dominions, Principali-ties, Powers: All the holy Patri-arches, Priests, Prophets, Apoſtles, Martyrs, Proſeſors: and all the

b Heb.1.14 and 12. 24.

c 2 Tim.4.8

Apoc. 2.10.

1 Pet. 5.

Col. 1.6.

Eph.1.21.

116

The Practice of Piety.

I King 10.

the foules of thy Friends, Pa-
rents, Husbands, Wines, Children,
& the rest of Gods Saints, who
departed before thee in the true
Faith of Chrift, standing before
Gods Throne in bliffe and glory?
If the Queene of Sheba, behol-
ding the glory and attendance
guen to Salomon, as it were
rauifhed therewith, brake out
and said, Happy are thy men,
happy are theſs thy ſeruants,
which stand euer before thee, and
heare thy wisedome: How ſhall
thy ſoule bee rauifhed to ſee her
ſelfe by grace admitted to stand
with this glorious Company
to behold the bleſſed Face of
Chrift, and to heare all the trea-
fures of this Divine Wisedome!
How ſhalt thou reioyce to ſee
ſo many thonsand thonsands
well-comming thee into their
heauenly Society! for as they all
reioyced at thy converſion, ſo
will they now bee much more
joyfull to behold thy Coronation;

Luke.15.

117

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I Tim.4.8.

nation; and to ſee thee receiue
thy Crowne, which was laid vp
for thee againſt thy comming.
For there the crown of Martyr-
dome ſhall bee put on the head
of a Martyr, who for Chriſts
Gofpels ſake indured tormēts:
the Crowne of Virginitie on the
head of a Virgin, which subdu-
ed Concupiscence: the Crowne
of Piety and Chaſtity on the
head of them, who ſincerely
profefſed Chrift, and kept their
Wedlocke bed undefiled: the
Crowne of good works on the
good Almes-giuers head, who
liberally releeued the peore: the
crowne of incorruptible glory on
the head of those Paſtors, who
by their preaching and good ex-
ample, haue converted ſoules
from the corruption of ſinne,
to gloriſe God in holinesſe of
life. Who can ſufficiently ex-
preſſe the reioycing of this
Heauenly Company, to ſee thee
thus crowned with glory, array-
ed

Apoc.7.9.

118

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ed with the shining Robe of
righteousnesse; and to behold
the Palme of victory put into
thy hand? Oh what gratulation
will there bee, that thou haſt
escaped all the miseries of the
World, the snares of the Divell,
the paines of hell, and obtained
with them thy eternall reſt and
happinesse? for there euery one
ioyeth as much in anothers
happinesse, as in his owne, be-
cause hee ſhall see him as much
loued of God, as himſelfe. Yea,
they haue as many diſtinct
ioyes, as they have compartners
of their ioy. And in this ioyfull
and bleſſed ſtate, the Soule re-
ſteth with Christ in Heauen,
till the Refurrection: when as
the number of hell fellow-fer-
uants and Brethren be fulfilled,
which the Lord tearmeth but a
little ſeason.

Apoc. 7. 9.

The ſcond degree of mans-
bleſſednes after death, is from
the Refurrection, to the pro-
nouncing

The Practice of Piety.

nouncing of the ſinall Sentence:
For at the laſt day,

1. The Elementary Heauens,
Earth, and all things therein,
ſhall bee a diſſolued and purified
with fire.

2. At the b ſound of the laſt
Trumpet, or voice of Christ, the
Archangel, the very ſame bo-
dies which the Elect had be-
fore (though turned to duſt and
earth) ſhall ríſe againe. And in
the ſame instant, euery mans
Soule ſhall re-enter into his
owne body, by vertue of the Re-
furrection of Christ, their head,
and bee made aliue, and ríſe out
of their graues, as if they did
but awake out of their beds. And
how ſoeuer Tyrants bemangled
their bodies in pieces, or confu-
med them to aſhes: yet ſhall the
Elect finde it true at that day,
that not an haire of their head is
perſhed.

3. They ſhall come forth out
of their graues, like so many
Iofephs

119

a 2 Pet. 3.
10,12,13.
b 1 Cor. 15
52.
1 Thes. 4.16
Ioh. 5. 28.
Ezek. 37.
Rom. 8. 11.
Rom. 9. 17.
1 Cor. 16.22.
Phi. 3.10,11
1 Thes. 4. 14
Mat. 19.30.

120

Dan.4.12.
1 Thes.4 14
Par est Po-
test as Dei ad
instituendos,
& reflituen-
dos homines,
Anathegor.
f Isa.65.20.
* Tertul. de
Refurrect. c.
6. Hier Epi.
27. & 61.

Aug lib. 22.
de Cuiit. Dei
cap. 17. &
omnes Theo-
logi in. 4.
Sent. diff. 44.
g Eph. 4 13
It a commu-
niteriredunt
Theology in
4.Sent. diff.
44.

Vide Aug.
de Cuiit. Dei
lib. 22.c. 15.
& 16.

The Practice of Piety.

Josephs out of Prison: or Daniels out of the Lions Dens: or Jonabs out of the Whales Belly.

4. All the bodies of the E.
lect being thus made aline, shall
arise in that perfection of na-
ture, whereunto they should
haue attained by their natural
temperament, if no impediment
had hindred: and in that vigor
of age, that a perfect man is at,
about three and thirty yeeres
old, each in their * proper sexe:
Whereunto Dimines thinke the
Apostle alludeth, when he faith:
g Till wee all come vnto a perfect
man, vnto the measure of the age
(or figure) of the fulnesse of
Christ. Whatsoever imperfecti-
on was before in the body, (as
blindnesse, lamenesse, crookednesse)
shall then be done away. Iacob
shall not halt, nor Isaac bee
blind, nor Leah bleare eyed, nor
Mephiboseth be lame: for if Da-
uid would not haue the blinde
and lame to come into his house,
much

The Practice of Piety.

much little will Christ haue
blindnesse and lamenesse to dwell
in his heauenly Habitation.
Christ made all the Blind, to se,
the Dumbe to speake, the Deafe
to heare, the Lame to walke,
&c. that came to him to seeke
his grace on earth: much more
will he heale all their imperfe-
tions, whom hee will admit to
his glory in heauen. Among those
Tribes, there is not one feeble:
but the lame man shall leape as
an Hart, and the dumbe mans
tongue shall sing. And it is very
probable, that seeing God crea-
ted our first Parents, not In-
fants, or Old men, but of a per-
fect age, or figure; the 'vainans
or new creation from death, shall
every way be more perfect, then
the πλείοι, or first frame of Man,
from which hee fell into the
state of the dead. Neither is it
like, that Infancie beeing imper-
fection, and old age corruption,
can well stand with the state,
G of

121

Psal 193.37
Isa. 35.5.

122

The Practice of Piety.

of a perfect glorified body.

5. The bodies of the Elect being thus raised, shall have four most excellent and supernatuarall qualities. For:

1 Cor.15.43

1. They shall bee raised in power, wherby they shall for euer be freed from all wants & weakenesses, and inabled to continue, without the vse of meat, drinke, sleepe, and other former helpes.

2. In incorruption, whereby they shall neuer bee subiect to any manner of imperfections, blemish; sickneſſe, or death.

3. In glorie, whereby their bodies shall shine as bright as the Sunn in the firmamèt and which being made transparent, their soules shall shine thorow, far more glorious then their bodies: three glimpses of which glory was seene, First,

1 Cor.15.41.
Isai.65.20.
Aug. En h." cap.90.

Mat. 13. 12.
Dan. 2.3.

Luke 9. 21.
Zach.9.16.

1 Thess.4.17.

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123

First, in Moses face: secondly, in the transfiguration: thirdly, in Stephens countenance. Three instances and assurances of the glorification of our bodies, at that glorious Day. Then shall David lay aside his Shepherds weed, and put on the robe of the Kings fonne Josiahs, not Isnathans. Then every true Mordecai (who mourned under the Sackcloth of his corrupt flesh) shall bee arayed with the Kings Royall apparell: and have the Crowne-royall set vpon his head, that all the world may see; how it shall bee done to him, whom the King of Kings delighteth to honour. If now the rising of one Sunne makes the morning so glorious: how glorious shall that Day be, when innumerable millions of millions of bodies of

G 2

Saints

Exo.34.27.
Mattb. 17.
Act.6.15.

1 Sam.13.5.

Heft.6. 4.

124

The Practice of Piety.

Vbi volet
*Spiritus, ibi*
erit & cor-
pus, Augusti
Mat.24.2%.

1sa.40.3 R.
Wisd.3.7.
1 Cor 5.45.
*Spiritualia*
*post resurre-
tionem e-
runt corpora
*non quia cor-
pora esse de-
ſtillant sed
*quia spiritu*
*visiſcante,*
*ſubſtutat.*
Aug.lib.13.
de ciuit.
Dei.cap.23

Saints and Angels shall
appeare more glorious
then the brightness of the
Sun! the Body of Christ
in glory surpafsing all.

4. In *Agility*, wherby
our bodies shall bee able
to ascend, and to meete the
Lord at his glorious com-
ming in the ayre, as Ea-
gles flying onto their bleſ-
ſed carkaffe. To this agi-
litie of the Saints glori-
ous bodies, the Prophet
alludes, *saying, They ſhall
renew their ſtrength; they
ſhall mount vp with wings
as Eagles; they ſhall run,
and not be weary: they ſhall
walke, and not faint*. And
to this ſtate may that
*saying of Wisedome be re-
ferd: In the time of their
vision they ſhall ſhine, and
run to and fro, as ſparkles
among the flubble.*

And in reſpect of theſe
foure

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125

foure qualities, *Paul cal-
led the raiſed bodies of
the Eleſt, Spirituall*: for
they ſhall be ſpirituall in
*qualities*, but the ſame
kill in ſubſtance.

And how ſoever ſinne and
corruption make a man in this
ſtate of *mortalitie*, lower then
*Angels*; yet ſurely, when God
ſhall thus *crowne him with glorie
and honour*, I cannot ſee how
man ſhall be any thing *inferieur
to Angels*. For they are *Spi-
rits*: So is *Man* alſo, in reſpect
of his Soule; yea, more then
this: they ſhall have alſo a spi-
rituall body, ſashioned like vnto
the glorious body of the Lord Ie-
fus Chriſt; in whom man's na-
ture is exalted by a *personall uni-
on*, into the glory of the God-
head, and indiuiduall ſocietie of
the bleſſed *Trinity*: An honour
which hee neuer vouchſafed
*Angels*. And in this reſpect man
hata a prerogatiue *aboue them*;

G 3

Nay,

Pfal. 8. 5.

Phil. 2. 21.

Heb.2.16.

126

The Practice of Piety.

Heb.1,14.
Psal.91,11.

Iude verſ. 6.
2 Pet.2,3.

*1 Pet.34
10,11,12.

a1Cor.15,51

b Luk.17,51

Nay, they are but ſpirits appointed to bee Minifters vnto the Elect: and as many of them who at the firſt diſdained this office, & would not keepe their firſt standing, were for their pride hurled into hell. This leſeneth not the dignity of Angels, but extols the greatneſſe of God alone to Mankind.

But as for the Elect, who at that ſecond, and ſudden coming of Chriſt, ſhall be found quicke and lining: The * fire that ſhall burne vp the corruption of the world, & the works therein, ſhall in a a moment, in the twinckling of an eye, ouertake them as it b ſinnds them, either grinding in the Mill of prouifion, or walking in the fields of pleasure, or lying in the bed of eafe: and so (burning vp their droſſe and corruption,) of mortall, make them immortall bodies: and this change ſhall bee vnto them in ſtead of death.

Then

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127

The Elect Soules A pessimo to her body, at her firſt meeting in the refurrection. Cant.2. 14.

Then ſhall the Soule with ioyfulneſſe get her Body, ſaying: Oh well met againe, my deare ſister! How ſweet is thy voice! how comely is thy countenance, having lien hid so long in the clifts of the rocks, and in the ſecret places of the graue! Thou art indeed an habitation fit, not onely for me to dwell in; but ſuch as the holy Ghoſt thinkes meete to reſide in, as his Temple for euer. The Winter of our affliation is now pаст: the ſtorme of our miſerie is blowne ouer, and gone. The Bodies of our Elect Brethren appeare more glorious then the Lilly flowers on the earth: the time of ſinging Halleluiab is come; & the voice of the trumpeſt is heard in the Land. Thou haſt been my Toke fellow in the Lords labours, and companion in perſecutions and wrongs, for Chriſt and his Gospels ſake; now ſhall wee enter together

G4

into

128

The Practice of Piety.

into our Masters ioy. As thou
haft borne with me the Croff,
so fhalt thou now weare with
me the Crowne. As thou haſt
with mee ſowed plenteouſly in
teares, so ſhalt thou reape with
me abundantly in ioy. O bleſſed,
ye bleſſed be that God ! who
(when yonder reprobates ſpend
their whole time in pride, fleſh-
ly luſt, eating, drinking, and pro-
phane vanities) gaue vs grace
to ioyne together, in watching,
fasting, praying, reading the
Scriptures, keeping his Sab-
baths, hearing Sermons, recei-
uing the Holy Communion, re-
leeuing the poore; exerciſing (in
all humility) the works of Piety
to God; and walking confiſiona-
bly in the duties of our calling,
towards men. Thou ſhalt anon
heare no mention of thy ſins, for
they are remitted & conerred: but
euery good worke, which thou
haft done for the Lords ſake,
ſhall be rehearſed & rewarded.
Cheere

Psal. 23. 1.

The Practice of Piety.

Cheere vp thy heart, for thy
Indge is f Mass of thy f Mass, and bone
of thy bone. Lift vp thy head,
behold these glorious Angels,
like so many Gabriels, flying
towards vs, to tell vs that the
day of our Redemption is come,
and to convey vs in the clouds,
to meete our Redeemer in the
Aire. Loe, they are at hand: A-
rife therefore, my Doue, my Loue,
my faire one, and come away.
And so like Roes, or young
Harts, they runne with Angels
towards Chriſt, ouer the trem-
bling Mountaines of Bethe.

6. Both quicke and dead,
being thus reuined and glorified,
ſhall forthwith (by the Minis-
ſter of Gods Holy Angels) bee
gathered from all the quarters
& parts of the world, & caught
up together in the Clouds, to
meet the Lordin in the Aire, and so
ſhal come with him, as a part of
his glorious traine, to iudge
Reprobate and euill angels. The
G 5 twelue

129

Dan 9. 21.
&c.

Luk. 21. 28.

Can. 2. 1,
Ver. 17.

Luk. 7. 34,
35, 36.

2 Theſ. 4. 17

Cor. 6. 1, 3

130

The Practice of Piety.

Cor. 6. 2, 3

Apoc. 22. 12

Rom. 6. 22.
1 Cor. 9. 6.
Ioh. 14. 1.

Thef. 4. 17

Eccl. 3: 1, 2,
&c.

twelue Apostles shall fit vpon
twelue Thrones (next Chrift)to
iudge the twelue Tribes, ( who
refused to heare the Gofpell
preached by their Miniftery.)
And all the Saints (in honour and
order) shall ſtand next vnto the,
as Iudges also, to iudge the e-
uill angels, and earthly minded
men. And as euery of them re-
ceined grace in this life, to bee
more zealous of his glory, and
more faithfull in his Seruice,
then others: so shall their glory
and reward bee greater then o-
ther in that Day.

The place whither they shall
bee gathered vnto Chrift, and
where Chrift shall fit in Iudge-
ment, shall be in the Ayre, ouer
the Valley of Jehoſaphat, by
Mount Oluet, neere vnto ſeru-
falē, Eaſtward frō the Tēple, as
it is probable for ſoure reaſons.

1. Because the holy Scrip-
ture ſeemes to intimate so much
in plaine words: I will gather
all

The Practice of Piety.

all Nations into the valley of le-
hoſaphat, and pleade with them
there. Cause thy mighty ones to
come downe, O Lord: let the Hea-
then be wakened, and come up to
the Valley of Jehoſaphat; for
there will I fit to iudge all the
Heathen round about. Jehoſa-
phat signifieth, The Lord will
iudge. And this valley was so
called from the great victorie
which the Lord gaue * Jehoſa-
phat & his people ouer the Am-
monites, Moabites, and Inhabi-
tants of Mount Seir. Which vi-
torie was a type of the final
victorie, which Chrift the ſu-
preme ſudge, shall giue his E-
lect, ouer all their enemies in
that place, at the last Day, as all
the ſewes interprete it. See Zac.
14. 4, 5. Pfal. 51. 1, 2, &c. all a-
greeing, that the place shall be
thereabouts.

2. Because that as Chrift was
thereabouts crucified, and put
to open ſhame; so ouer that
place,

131

Ier. 11. 12.

2 Chr. 20. 20.
* Neere this
valley, was
Mount Mo-
riah where
Abraham fa-
crificed Isaac
Gen. 23.
Iacob saw
Angels at-
ſcending on a
ladder, Gen.
28. The An-
gel put vp
his ſword
and fire from
heauen burnt
the ſacrifice
in Araunah's
floore. 2. Sam
24. Salomon
built the
Temp1, 2.
Chr. 31. Chriſt
preached the
Gofpeſſuſe-
red his pati-
on and entred
into his glo-
ry, Carth in
Gen. 28.

132

The Practice of Pietie.

place, his glorious throne
should be erected in the Aire,
when he shall appeare in fudge-
ment, to manifest his Maiesty
and glory: For it is meete that
Christ should in that place iudge
the world with righteous iudg-
ment, where hee himselfe was
uninfly iudged and condemned.

3. Because that seeing the
Angels shall bee sent to gather
together the Elect, from the
foure winds, from one end of
Heauen to the other: It is molt
probable, that the place whither
they shall be gathered to, shall
be neere Ierusalem, and the Val-
ley of fehofaphat: which * Cos-
mographers describe to bee in
the midft of the superficies of
the earth. If the tormini qui
bus, bee the foure parts of the
World; the terminus ad quem,
must be about the Center.

4. Because the Angels told
the Disciples, that as they saw
Christ ascend from Mount Oli-
ment;

*The Sea
beyond Ior-
dan towards
Tyrus, cust-
teth the
middeft of
the world.
And Ezech.
faith of Ieru-
salem, In me-
dio gantium
posueream.
That from
Sion, as from
a center, the
Law should
be published
to all nations,
and there all
nations shall
bee iudged
according to
the Law,
Rom.2.12.
Act.1.11.
Richardus
de villa noua.
Thom.in 1.
Sent. Dift.
47v 48.
Mat.25.31.
Iude v.14.

The Practice of Piety.

uct; which is ouer the Valley of
lehofaphat: so he shall in like
maner come downe from hea-
uen. This is the opinion of A-
quinas, and all the Schoole-
men, except Lombard and A-
lexander Hales.

5. Laffly, when Christ is let
in his glorious *Throne*, and
all the many thousands of his
Saints and Angels, shining more
bright then so many Sunnes in
glory, sitting about him: and
the body of Christ, in glory and
brightnes surpaſsing them all:
(The Reprobates beeing ſepa-
rate, and remaining beneath vp-
on the Earth; for the right
hand ſignifieth a *blessed*, the left
hand a *cursed* Eſtate) Christ will
first pronounce the ſentence
of *abſolution* and bliffe vpon
the Elect. First, becaufe hee
will thereby encreafe the grieſe
of the reprobate, that shall heare
it. Secondly, to ſhew himselfe
more proue to *Mercy*, than to
*Judg*

133

Apo.20.
11,12.

Mat.19.28.
Hilar.in
Cant.21.
Anſelm.in
Mat.cap.25
Psal.145.9.
Isai.8.22.
Ad σενα-
tardus Deus
eſt, ad præ-
mia velox

134

The Practice of Piety.

Mat.25. 34.

Judgement. And thus from his
Throne of Maiesty in the Ayre,
hee shall (in the fight and hea-
ring of all the World) pro-
nounce vnto his Elect, Come
yee blessed of my Father, inherite
the Kingdome, prepared for you
from the beginning of the world:
for, &c.

Come yee ] Here is our blessed
union with Christ; and by him,
with the whole Trinity.

Blessed ] Here is our ab solu-
tion from all finnes, and our
plenarie endowment with all
grace and happineſſe.

Of my Father ] Heere is the
Author, from whom, by Christ,
proceeds our felicitie.

Inherit ] Here is our Adop-
tion.

The Kingdome ] Behold our
Birthright and poſſection.

Prepared ] See Gods Father-
ly care for his choſen.

From the foundation of the
World ] O the free, eternall, vn-
change-

The Practice of Piety.

135

changeable Election of God!

How much are those foules
bound to loue God, who of his
meere good will and pleasure,
chose and loued them, before
they had done either good or e-
uill ?

Rom.5. 3.

For I was hungry, &c.) O the
Goodneſſe of Christ, who takes
notice of all the good workes of
his Children, to reward them!
How great is his loue to poore
Christians, who takes euery
worke of mercy done to them
for his fake, as if it had bin done
to him ſelfe! Come yee to mee, in
whom yee haue beleeued, before
ye ſaw mee: and whom yee haue
loued and ſought for, with so
much deuotion, and through so
many tribulations. Come now,
from labour to reſt: from dif-
grace to glory: from the iawes
of death, to the ioyes of eternall
Life. For my fake ye haue been
railed vpon, reuiled, and cursed;
But now it shall appeare to all
those

Ioh. 26. 19.
1 Pet 18.

Mat. 6. 11.

136

The Practice of Piety.

Psal. 27. 10.
Mark.19.29

1 Joh. 10. 17.
2 Cor. 6. 10.

those curled Esau's, that you
are the true Iacobs, that shall
receive your Heavenly Fathers
blessing: and blessed shall you
bee. Your fathers, mothers, and
nearest kindred forake, and
cast you off, for my Truthes
fake, which you maintained:
but now my Father will be vn
to you a Father, and you shall
bee his Sonnes and Daughters
for euer. You were cast out of
your lands and liuings, and for
fooke all for my fake and the Gos
pel: But that it may appeare
that you have not left your
gaine, but gained by your loffe:
in stead of an Earthly inheri
tance and posseions, you shall
posseffe with me the inheritance
of my heauenly Kingdome,
where you shall bee for love,
Sons, for birth-right, Heires; for
dignity, Kings: for holinesse,
Priests; and you may be bold to
enter into the possession thereof
now, because my Father prepa
red

The Practice of Piety.

137

red, and kept it for you, euer
since the first foundation of the
world was laid.

Immediately after his Sen-
tence of absolution and bene-
diction, euery one receieth his
Crowne, which Christ the righte-
ous Judge puts vpon their
heads, as the reward which he
hath promisèd of his grace and
mercy, vnto the Faith and good
workes of all them that loued
that his appearing. Then euery
one taking his Crowne from his
Head, shall lay it downe (as it
were) at the feet of Christ; And
protrating theirelues, shall
with one heart and voice, in an
Heavenly fort and confort, say;
Praise and Honour, and glory
and Power, and Thankes bee vn
to thee, O blessed Lambe, who sit
test upon the Thronæ, waſt killed,
and haſt redeemed vs to God by
thy blood, out of euery kindred
and tongue, and people, and
Nation, and haſt made vs
unto

2. Tim. 4. 8.
1 Pet. 5. 4.
Apoc. 4. 5.

Apoc. 4. 10.

138

The Practice of Piety.

unto our God, Kings and Priests,
to raigne with thee in thy domes
for euermore. Amen, etc.

Then shall they sit in their
Thrones and Order, as Judges of
the Reprobates, and euill angels:
by approuing, and giuing testimony
to the righteous sentence
and iudgement of Chrift, the
Supreme fudge.

After the pronouncing of
the Reprobates sentence and
condemnation, Chrift will per-
forme two Solemn Actions.

1. The presenting of all the Elect vnto his Father. Behold, O righteous Father, these are they whom thou ganeft me, I hane kept them, and none of them is lost. I gane them thy Word, and they beenued it, and the World hated them because they were not of the World, euen as I was not of the World. And now, Father, I will that these, whom thou haft giuen mee, bee with me where I am, that they may behold my glory, which thou

1 Cor. 6. 1,
2,3, &c.
Mat. 19. 18.

Ioh. 17. 13,
14, 23, 5, 24.

Jeh 12. 16.

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thou haft giuen mee: and that I
have in them, and thou in mee,
may bee made perfect in
one: that the world may know that
thou haft sent mee, and that thou
haft loued them, as thou haft loued
me.

2. Chrift shall deliuer vp the
Kingdome to God, euen the
Father, that is, shall cease to ex-
ecute his office of Mediatorship,
whereby as hee is King, Priest,
Prophet, and Supreme head of
the Church, he suppresſed his
Enemies, and ruled his faithfull
people, by his Spirit, Word, and
Sacraments. So that his King-
dome of Grace ouer his Church
in this World ceaſing; he ſhall
rule immediately as hee is God,
equall with the Father, and the
Holy Ghoſt, in his Kingdome of
Glory for euermore. Not that
the dignitie of his Man-hood
ſhall bee any thing diminished:
but that the glory of his God-
head ſhall bee more mani-
fested:

139

2 Cor. 15. 14

140

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felt: so that as he is God, hee shall from thenceforth, in all fulneſe, without all externall meanes, rule all in all.

From this *Tribunall feate*, Christ shall arise, and with all his glorious companie of *Elect Angels* and *Saints* he shall goe up triumphantly in order and array, vnto the heauen of heauens with such a heauenly noife and Musiſke: that now may that ſong of *Dauid* be truly verified, God is gone up with a triumph, the Lord with the ſound of the Trumpets. Sing praisſes to God, sing praisſes, sing praisſes vnto our King, sing praisſes: for God is the King of all the earth, he is greatly to be exalted. And that marriage ſong of *Iohn*; Let vs be glad and reioyce, and giue honour to him: for the Marriage of the Lamb is come, and his Wife hath made her ſelſe ready. *Alleluiah*; for the Lord God omnipotent reigſeth.

Psal. 47. 556.

The

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The third and last degree of the bleſſed state of a regenerated Man after death, begins after the pronouncing of the ſentence, & laſteth eternally without all end.

Meditations of the bleſſed eſtate of a Regenerated Man, in Heauen, after hee hath receiued his ſentence of Absolutiſon, before the *Tribunall ſeate of Christ*, at the last Day of J udgement.

Here my Meditation dazeleth, and my pen falleth out of my hand: the one being not able to conceiue, nor the other to deſcribe that moſt excellent bliffe, and eternall waſht of glory (whereof all the afflictions of this preſent life are not worthy) which all the Elect ſhal with the bleſſed Trinity enioy, from that time that they ſhal be receiued with Christ as ioynt-

2 Cor. 4. 17.

Rom. 8. 18.

Rom. 8. 17.

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Apoc.1.1,2

the length, the breadth and height
of it are equal, 12000. furlongs
every way; therefore glorious and
spacious. I horow the midast of
her streets ene runneth a pure
Riuer of the water of life, as cleare
as Christall, therefore wholesome:
And of either side the Riuer, is
the Tree of life, ene growing,
which beares twelue manner of
fruites, and gines fruite every
moneth: therefore fruitefull. And
the leaves of the Tree is health
to the Nations: therefore heal-
thy. There is therefore no place
so glorious by creation, so
beautifull with delectation, so
rich in possession, so comfortable
for habitation. For there the
King, is Christ: the Law, is
loue: the honour, veritie: the
peace, felicitie: the life, eter-
nitie. There is light without
darkeneffe; mirth, without fad-
neſſe; health, without ſickneſſe;
wealth, without want; credit,
without difgrace; beauty, with-
out

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145

our blemish; cafe without la-
bour;riches without ruſt; blef-
fedneſſe without miſery; and
conſolation that neuer know-
eth end: How truely may wee
cry out (with David) of this Ci-
ty? Glorious things are ſpoken of
thee, O thou Citie of God: and yet
all theſe things are ſpoken but
according to the weakeneſſe of
our capacitie. For Heauen ex-
ceedeth all this in glory ſo far,
as that notongue is able to expreſſe,
nor heart of man to conseine the
glory thereof: as wittneſſeth Paul
who was in it, and ſaw it. O let
vs not then dote ſo much vpon
theſe woudden cottages and hou-
ses of moulding clay, which are
but the Tents of vngodlineſſe;
and habitations of ſinners! but
let vs looke rather, and long
for this Heauenly City, whose
builder and maker is GOD:
which hee (who is not aſhamed to
be called our God) hath prepared
for vs.

H

2. Of

Pfal. 87. 3.

2 Cor. 12. 4.

1 Cor. 2. 5.

Heb. 11. 10.

Heb. 11. 6.

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## 2. Of the Obiect.

The bliffefull and glorious obiect of all intellectual and reasonable creatures in Heauen, is the Godhead, in Trinity of Persons: without which, there is neither ioy, nor felicity, but the very fulnesse of ioy confesth in enioying the fame.

This Obiect wee shall enjoy two wayes.

1. By a Beatificall vifion of God.

2. By posſessing an immediate communion with this diuine nature.

The beatificall vifion of God, is that onely, that can content the infinite mind of man. b For euery thing tendeth to his center. GOD is the center of the Soule: therefore (like Noahs Doute) shee cannot reſt, nor ioy, till she returne and enjoy him.

All

a. Visio Dei, beatificationum est, sumnum bonum nostrum. Aug., lib. de Trin. cap. b. Fecisti nos, domine ad te: inquietum igitur est cor nostrum, donec requiescent re Aug. Conf. lib. 1 cap. 3, &c. Exo. 53. 13.

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All that God beſtowed vpon Moses, could not ſatisfie his minde, vnleſſe he might ſee the face of God. Therefore the whole Church prayeth ſo earnestly: God bee merciſull vnto vs, and bleſſe vs, and cause his face to ſhine vpon vs. When Paul once had ſeene this bleſſed ſight; hee (euer after) counted all the riches, and glory in the world (in reſpect of it) to bee but dung: and all his life after was but a ſhining out (cupio diffolui) I de fire to bee diſſolued, and to bee with Christ. And Christ prayed for al his Elect in his last prayer, that they might obtaine this bleſſed vifion: Father, I will that they which thou hast ginen mee, bee: (where?) euen where I am: (to what end?) that they may behold that my glory, &c. If Moses ſace did ſo ſhine, when he had beene with God but forty dayes, and ſeene but his backe parts: How shall wee ſhine, when we shall

H 2

ſee

Psal. 67. 1.
and 80. 1.

Phil. 3. 8, 11

Phil. 1. 23.

Joh. 17. 24.
Exo. 24. 9.
Exo. 33. 13.

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1 Cor.13.12

1 Cor.3.18

1 Ioh.3.2.

see him face to face for ever? and know him as we are knowne,& as he is? Then shall the soule no longer be rearmed Marah, biterneſſe, but Naomi, beaſtifulneſſe, for the Lord shall turne her ſhort biterneſſe, to eternal beauty and bleſſedneſſe, Ruth, 1.20.

The ſecond meanes to enjoy this obieſt is, by hauing an immunity, and an eternall Communion with God in Heauen, This wee haue, firſt, by beeing (as members of Chriſt) vnited to his manhood, and by the manhood personally vnited to the Word we are vnited to him, as hee is God : and by his Godhead to the whole Trinity. Reprobates at the laſt day ſhall see God (as a iuſt Iudge) to puniſh them: but (for lacke of this Communion) they ſhall haue neither grace with him, nor glory from him. For want of this Communion, the Diuels ( when they saw

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149

ſaw Chriſt (cried out, Quid nobis tecum? What haue we to do with thee, O Sonne of the most high God? But (by vertue of this Communion) the penitét soule may boldly goe and ſay. vnto Christ ( as Ruth vnto Boaz) Spread, O Chriſt, the wing of the garment of thy mercy ouer thine hand-maid: for thou art my kinfman. This Communion GOD promised Abraham, when hee gaue him himſelſe for his great reward. And Chriſt prayeth for his whole Church to obtaine it. This Communion Saint Paul expresseth in one word, ſaying: that God ſhall bee all in all vnto vs. Indeed, God is now all in all vnto vs: but by meanes, and in a ſmall meaſure. But in heauen, God himſelſe immediately (in fulneſſe of meaſure, without all meanes) will bee vnto vs all the goodtkings, that our ſoules and bodies can wiſh or deſire. Hec himſelſe will bee ſaluation,

H 3

and

Marke 5.7.

Ruth 3.9.

Gen.15.4.

Ioh.17.26,
21.

1Cor.15.19

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Anima anima crit Deus, Bern.
Non potest summus rerum conditor
in se non habere, quae recusbus à se contigitur dedit:
quem admodum sol
aflris.
Hugo.l.4.
de anima
cap. 15.
Apo. 21, 23

and ioy to our soules: life and
health to our bodies: beautie to
our eyes: manfieke to our eares:
honey to our mouthes: perfume
to our noſthrills: meate to our
bollies: light to our understanding:
contentment to our wil's;
and delight to our hearts; and
what can bee lacking, where
God himſelfe will be the ſoules of
our ſoules? Yea all the ſtrength,
wit,pleaſures, vertues, colours,
beauties, harmonie, and good
neſſe, that are in men, beaſts,
ſhſes, fowles, trees, hearbs, and
all creatures, are nothing but
ſparkles of thofe things, which
are in infinite perſection in God.
And in him we ſhall enioy them
in a ſarre more perſect and bleſſed
manner. Hee himſelfe will
then ſupply their vſe: nay, the
best creatures (which ſerue vs
now) ſhall not haue the honour
to ſerue vs then. There will bee
no neeſe of the Sunne, nor of the
Moone to ſhine in that City: for
the

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the glory of God doth light it. No
more will there bee any neede,
or vſe of any creature, when
we ſhall enioy the Creator him-
ſelfe.

When therefore wee behold
any thing that is excellent in a-
ny Creatures, let vs ſay to our
ſelues: How much more excel-
lent is hee, who gaue them this
excellency! When wee behold
the Wisedome of men, who ouer-
rule creatures ſtronger then
them ſelues; outrunne the Sunne
and Moone in diſcourſe, pre-
ſcribing many yeeres before, in
what courſe they ſhall be eclip-
ſed: let vs ſay to our ſelues, how
admirable is the Wisedome of
God, who made men ſo wife!
When we consider the ſtrength
of Whales and Elephants, the
tempeſt of Windes, and terrore
of Thunder, let vs ſay to our
ſelues, how ſtrong, how mighty,
how terrible is that God, that
makes theſe mighty and fearfull

H4

Crea-

Seneca de
beneficis.l.
2.cap. 19.

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Creatures! When wee tafte things that are delicately sweet, let vs lay to our felues, O how sweete is that God, from whom all these creatures haue receiued this sweetnesse! When wee behold the admirable colours which are in Flowers, and Birds, and the louely Beautie of Women: let vs lay, How faire is that God, that made these so faire!

And if our louing God hath thus prouided vs so many excellent delights, for our passage thorow this Bochim, or valley of teares; what are these pleasures which hee hath prepared for vs, when we shall enter into the Palace of our Masters ioy? How shall our soules be there rauished with the loue of so louely a God? So glorious is the object of heauenly Saints. So amiable is the fight of our gracious Saintion,

3. Of

Budg.1.5.

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153

### 3. Of the Prerogatives which the Elect shall enjoy in Heauen.

By reason of this Communion with God, the Elect in Heauen shall haue foure superexcellent prerogatines.

1. They shall haue the Kingdome of heauen for their inheritance; and they shall be free Citizens of the heauenly Ierusalem. S. Paul (by being a free Citizen of Rome) escaped whipping: but they who are once free Citizens of the heauenly Ierusalem, shall euer bee freed from the whip of eternall torments. For this freedome was bought for vs, not with a great summe of money, but with the precious blood of the Sonne of God.

2. They shall bee all Kings and Priests (Spiritual Kings, to raigne with Chrift, and to H5 triumph

Math.25.
1 Pet.1.4.
Ephef.2. 6
Heb.12.22

Act. 22.26.

Act. 22.38.
1 Pet 1.19

Apoc. 5.20.
1 Pet.2.9.
Rom.11.10

154

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1 Pet. 2:5.
Heb. 13:5.

triumph over Satan, the world, and Reprobates: and *Spirituall Priests*, to offer vnto God the Spirituall Sacrifice of Praise & Thanksgiuing for euermore. And therefore they are said to weare both Crownes and Robes. Oh what a comfort is this to poore Parents, that haue many Children ! If they breed them vp in the feare of God, to bee true Christians: then are they Parents to so many Kings and Priests.

Mat. 13:43.
Phil. 3:21.
Act. 12:5.

2. Their bodies shall shine as the brightneſſe of the Sun in the firmament: like the glorious Body of Chriſt, which ſhined brighter then the Sunne at noone, when it appeared to Paul. A glimpſe of which glorious brightneſſe appeared in the bodies of *Moses and Elias*, transfigured with our Lord in the holy Mount. Therefore (faith the Apoſtle) it ſhall rile a glorious body: yea, a *Spirituall body*,

Luke 9. 13.
Marke 9:3.
I Cor. 15.
43,44.

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body, not in substance, but in quality: preferred by *Spirituall* meanes, and hauing (as an Angel) agility to ascend or descend. Oh what an honour is it, that our bodies (falling more vile than a carrion, should thus arise in glory, like vnto the body of the Sonne of God?)

I Thes. 4:1.

4. Laſtly, they (together with all the holy Angels) there keepe (without any labour to diſtraict them) a *perpetuall Sabath*, to the glory, honour, and prais of the aye bleſſed Trini ty, for the *creating*, *redeeming*, and *sanctifying* of the Church: and for his power, wisedome, iuſtice,mercy,and goodneſſe,in the *government of Heauen and Earth*. When thou heareſt a ſweete Conſort of *Musicke*: meditate how happy thou ſhalt bee, when (with the Quire of heavenly *Angels and Saints*) thou ſhalt ſing a part in that *Spirituall Allheluiah*, on

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on that eternal blessed Sabbath,
where there shall be such variety of pleasures, and fatiety of
ioyes; as neither know tediousness in doing, nor end in delighting.

4. Of the effects of those Prerogatines,

From these Prerogatines there
will arise to the Elect in
heauen five notable
effects.

I Cor. 1. 10
Aug. sol. loq.
cap. 36.

Nihil in terra, ni-
hil ignotum in cælo.

They shall know GOD,
with a perfect know-
ledges, so farre as Creatures can
poffably comprehend the Crea-
tor. For there wee shall see the
Word, the Creator; and in the
Word, all creatures that by the
Word were created: so that we
shall not neede to learne (of the
things which were made,) the
knowledge of him by whom all
things were made. The excel-
lentest

The Practice of Piety.

lentest creatures in this life, are
but as a darke vaile, drawne
betwixt God and vs:but when
this vaile shall be drawne afide,
then shall wee see God face to
face, and know him, as wee are
knowne.

We shall know the power of
the Father, the wisedome of the
Sonne, the Grace of the Holy
Ghost; and the indiuisible na-
ture of the blessed Trinity. And
in him we shall know, not only
all our friends, (who dyed in the
faith of Christ) but also all the
faithfull that euer were, or shall
be. For.

1. Christ tells the Iewes, that they shall see Abraham, J. saac, and Jacob, and all the Prophets in the kingdome of God: therefore we shall know them.

2. Adam in his innocencie
knew Eue to bee bone of his bone,
and flesh of his flesh, as loone
as he awaked. Much more then
shall wee know our kindred
when

157

1 Cor. 13. 11
2 Cor. 3. 6.
Res veræ
sunt in mun-
do inuiſibi-
li, in mundo
viſibili om-
braverum,
Herm.

Luk. 13. 28.

Gen. 2. 23.

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when we shall awake perfected
and glorified in the resurrection.

Mat. 27.53.

3. The Apostles knew Christ
after his resurrection, and the
Saints which rose with him, and
appeared in the holy City.

Mat. 17.4.

4. Peter, James, and John
knew Moses and Elias in the
transfiguration: how much
more shall we know one another,
when we shall be all glorified?

Luk. 16.2.

5. Diues knew Lazarus in
Abrahams bosome: much more
shall the Elect know one another,
in heaven.

Mat. 19.28.

6. Christ faith, that the
twelve Apostles shall fit upon
twelve Thrones, to judge (at that
day) the 12. Tribes: therefore
they shall be knowne, and consequently the rest of the Saints.

1 Cor. 6.2,3

1 Cor. 13.12

Augustus, ad

Italicsam vi-

duam. Epi. 9

7. Paul faith that at that day
wee shall know as wee are knowne
of God: and Augustine (out of
this place) comforteth a Widow,
affusing her, that as
in

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in this life, she saw her husband
with external eyes: so in the
life to come, she should know
his heart, and what were all his
thoughts and imaginations. Then
husbands and wives, look to
your actions and thoughts: For
all shall be made manifest one day.
See 1. Cor. 4.5.

8. The faithfull in the Old
Testament, are said to be ga-
thered to their Fathers: there-
fore the knowledge of our
friends remaine.

9. Lone never felleth away:
therefore knowledge, the ground
thereof, remaines in another
life.

10. Because the last day shall
bee a declaration of the just
judgement of God, when he shall
reward every man according to his
workes: and if every man's
workes bee brought to light,
much more the worker. And if
wicked men shall account for every
idle word, much more shall
the

Gen. 25. 35.

2. King 12.

1 Cor. 13.8.

Rom. 2. 6.

Apo. 21. 22.

Ecc. 12. 14.

Rom. 16.

Mat. 12. 36.

160

The Practice of Piesy.

1 Cor.9.10.

1 Cor. 15. 21, 28.

1 Cor. 13.11

the idle Speakers them felues bee knowne. And if the persons be not knowne, in vaine are the workes made manifest. Therefore (faith the Apostle) Every man shall appeare, to account for the workes that hee hath done in his body, &c. See Wisedome, Chapter 5. verse 1. though the respect of diuersties of degrees and callings in Magistracy, Ministry, and Oeconomie shall cease; yea, Chrift shall then cease to rule, as he is Mediator, and rule all in all, as hee is God equall with the Father, and the holy Ghoft.

The greatest knowledge that men can attaine vnto in this life, comes as farre short of the knowledge which we shall haue in heauen, as the knowledge of a childe that cannot yet speake plaine, is to the knowledge of the greatest Philosopher in the World. They who thirteth for knowledge, let them long to bee

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161

bee Students of this University. For all the light by which we know any thing in this World, is nothing but the very shadow of God. But when we shall know God in heauen, we shall in him, know the manner of the worke of the creation, the mysteries of the worke of our Redemption: yea, so much knowledge as a creature can poſsibly conceiue and comprehend of the Creator, and his workes. But whilest wee are in this life, wee may say with fob; How little a por- tion heare wee of him? And af- sure our felues with Syracides, that, There are hid yet greater things then these bee, and that wee haue seene but a few of Gods workes.

2. They shall loue God with as perfect and absolute loue, as poſsibly a creature can doe. The manner of louing GOD, is to loue him for himſelfe: the meaſure, is to loue him without meaſure,

Lumen eſt
umbra Dei,
& Deus eſt
luxen lumina,
Plato. 6.
Poli. 6.

Iob 26.14.

Eccl.42.32.

1 Cor.13.12

162

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measure. For in this life (know-
ing God but in part) wee loue
him but in part: but when the
Elect in heauen shall fully know
God, then they will perfectly
loue God. And for the infinite
causes of loue (which they shall
know to bee in him) they shall
be infinitely rauished with the
loue of him.

Psal.16.11.

Psal.36.8.

3. They shall be filled with all manner of divine pleasures. At thy right hand (faith Dausd) there are pleasures for evermore. Tea they shall drinke ( faith hee) out of the Ruer of pleasures: For affoone as the soule is admitted into the actual fruition of the beatificall effence of God: She hath all the goodness, beauty, glory, and perfeation of all creatures (in all the world) united together, and at once prefented vnto her in the fight of God. If any bee in lone, there they shall inioy that which is more amiable : if any delight in

163

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in faireneſſe, the faireſt beautie
is but a duſty ſhadow to that: hee
that delights in pleaſures, ſhall
there finde infinite varieties,
without either iterruption of
grieſe, or diſtraCTION of paine:
hee that louth Honour, ſhall
there enioy it, without the diſ-
grace of cankered enuy: he that
loueth treaſure, ſhall there poſ-
ſeſſe it, and neuer be beguiled of
it. There they ſhall have know-
ledge voide of all ignorance:
health, that no ſickneſſe ſhall im-
paire: and life, that no death can
determine. In a word, looke how
farre this wide world ſurpaſſeth
for light, pleaſures, and camfort,
the darke and narrow wombe,
wherein thou waſt conceiued a
childe: to mch doth the World
to come exceede in ioyes ſolace,
and consolation, this preſent
world. How happy then ſhal we
bee, when this life is changed,
and we thither tranſlated?

4. They shall bee replenifhed

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Pfal. 16. 11.

shed with an unspeakable ioy.
In thy preſence (faith David) is
the fulneſſe of ioy. And this ioy
SHall arise, chiefly from the viſi-
on of God: and partly from the
ſight of the holy Angels, and
blessed ſoules of iuſt and perſe-
men who are in bliſſe and glory
with him.

Heb. 12. 24.

I Kin 1. 40.

Luk. 1. 44.

Ioh. 17. 23.

But especially from the blif-
full ſight of Iesus the Mediatour
of the New Testament, our Em-
manuel, God made man. His
ſight will be the chiefe cauſe of
our bliſſe and ioy. If the ſtrae-
lites in Ierusalem, ſo ſhouted for
ioy, that the earth rang againe,
to ſee Salomon crowned; how
SHall the Elect reioyce in Hea-
uen, to ſee Chriſt (the true Sa-
lomen) adorned with Glory?
If John Baptiſt at his preſence
did leape in his mothers wombe
for ioy, how ſhall we exalt for
ioy, when hee will be, not onely
with vs, but in vs in Heauen? If
the Wise men reioyced ſo great-
ly

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165

ly to finde him, a Babe lying in
a manger: how great ſhal the ioy
of the Elect be, to ſee him ſit (as
a King) in his celeftiall Throne?
If Simeon was ſo glad to ſee him
an infant in the Temple, pre-
fented by the hands of the
Priest, how great ſhall our ioy
bee, to ſee him a King, ruling all
things at the right hand of his
Father? If Iefeph & Mary were
ſo ioyfull to finde him in the
middest of the Doctors, in the
temple; how glad ſhall our ſoules
bee, to ſee him ſitting as Lord
among Angels in heauen? This
is that ioy of our Maſter, which
(as the Apoſtle ſaith) the eye
hath not ſeene, the eare hath not
heard, nor the heart of man can co-
cetue: which becauſe it cannot
enter into vs, wee ſhall enter it.

5. Lastly, they ſhall enjoy
this bliſſe full and glorious eſtate
for euermore. Therefore it is
teamed euerlaſting life: and
Chriſt faith, that our ioy ſhall
no

Mat. 2. 10.

Luk. 2. 18.

Luke 2. 16.
Facilius dixere poſse,
mus qui tibi non fit, quam
qui tibi fit.
Aug. de ſymb.lib. 3.
1. Cor. 2. 9.
Mat. 25. 21.

Ioh. 16. 21.

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Heft. I. 3.

a Phil. 3. 9.

no man take from vs. All other ioyes (bee they neuer so great) have an end. *Affuerus Feaft* la- sted an hundred and eightie dayes: but hee, and it, and all his ioyes are gone. For mortall man to bee *assumed* to heauenly glory, to bee *associated* to An- gels, to bee *fatiated* with all de- lights and ioyes, (but for a time) were much; but to enjoy them *foreuer*, without inter- mision of end, who can heare it, and not *admire it!* who can *muse* of it, and not bee *amazed* at it? All the Saints of Chrift (as soone as they felt once but a true taft of these eternall ioyes) counted all the *riches* and *plea- fures* of this life to bee but a loſſe and dung, in respect of that. And therefore (with vnceſtant prayers, faſting, almes-deedes, teares, faith and good life) they laboured to aſcertaine them- ſelues of this eternall life: and ( for the loue thereof ) they wil-

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167

f Act. 2. 45.

Plutar. A-
popl. Regum

f willingly either fold, or par- ted with all their earthly goods and poſſions.

Christ calleth all Christians, Merchants, Luke 19. and eternall life, a precious pearle which a wife Merchant will purchase, though it cost him all that hee hath, Math. 13.

Alexander hearing the re- port of the great riches of the Easterne countrey, divided forthwith among his Captaines and ſouldiers, all his Kingdome of Macedonia: Hephastion as- king him what hee meant in so doing? Alexander anſwered, that hee preferred the riches of India, (whereof he hoped ſhort- ly to be Maſter) before all that his Father Philip left him in Macedonia. And ſhould not Chriſtians then prefer the eternall riches of heaven, so greatly renowned, (which they ſhall enjoy ere long) before the cor- ruptible trafi of the earth, which

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which last but for a season?

Abraham and Sarah left their own country and postfiefs, to look for a city, whose builder and maker is God: and therefore bought no land, but onely a place of buriall. David preferreth one day in this place before a thousand else-where: yea, to bee a Dore-keeper in the house of GOD, rather then to dwell in the richest tabernacles of wickednesse. Elias carnestly besought the Lord to receive his foule into his Kingdome, and went willingly, (though in a fiery chariot) thither. Paul (having once seene Heauen) continually desired to bee dissolued, that hee might bee with Christ. Peter (having espied but a glimpse of that eternal glory in the Mount) wifhed, that hee might dwell there all the dayes of his life; saying, Master, it is good for us to bee here. How much better doth Peter now

c Heb. 17.
10,15,16.

d Psa. 48,10

e i Reg. 19.4

f 2 Reg. 2.15

g Phil. 1.13.

h Mat. 17.4

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The Practice of Piety.

now thinke it to be in Heauen it selfe? Christ (a little before his death) prayeth his Father to receive him into that excellent glory. And the Apostle witnesseth, that (k for the ioy which was set before him) hee endured the Cross, and despised the shame. If a man did but once see those iezes (if it were possible) he would endure an hundred deaths, to enjoy that happiness but one day.

Saint Augustine faith, that he would be content to endure the torments of Hell, to gaine this ioy, rather then to lose it. Ignatius (Pauls Scholler) being threatened (as he was going to suffer) with the crueltie of torments, answered with great courage of Faith; Fire, Galowes, Beasts, breaking of my bones, quartering of my members, crushing of my body, all the torments of the Dineill together, let them come upon me, so I may enjoy

i Ioh. 17.5.

k Heb. 12.2.

Serm. 31 de Santis.

Hier. in Cal.
talogo.
Iren. lib. 5.
Valent.

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The Practice of Piety.

Euseb.lib.
4.cap.16.

Nazian.de
vita Basil.

Ruth.1.16.

loy my Lord Jesus, and his King-
dome. The like constancy shew-
ed Polycarpe, who could not by
any terrours of any kinde of
death, be moued to deny Christ
in the least measure. With the
like resolution answered Ba-
sil his persecutors, when they
would terrifie him with death;
I will neuer (faith he) feare death,
which can doe no more then re-
store me to him that made me. If
Ruth left her owne Countrey,
and followed Naomi her mo-
ther in law, to goe and dwell
with her in the land of Canaan
(which was but a type of hea-
uen) only vpon the fame which
she heard of the God of Israel,
(though she had no promise of
any portion therin) how should
thou follow thy Holy Mo-
ther the Church, to goe vnto
Christ into the heauenly Cana-
an; wherein God hath giuen
thee an eternal inheritance asu-
red by an holy Covenant, made
in

171

The Practice of Piety.

in the word of God; signed with
the blood of his Son; and sealed
with his Spirit and Sacraments?
This shall be thine eternal hap-
pineſſe in the Kingdome of hea-
uen, where thy life shall bee a
communion with the blessed
Trinity; thy ioy, the prefence of
the Lamb; thy exercise, ſing-
ing; thy ditty, AllHelusah; thy
Conforts, Saints and Angels;
where youth flourifheth, that
neuer waxeth olde; Beauty la-
ſteth, that neuer fadeth; loue a-
boundeth, that neuer cooleth;
health continueth, that neuer
flacketh; and life remaineth, that
neuer endeth.

Meditations directing a Christian
how to apply to himselfe without
delay, the fore said knowledge of
God, and himselfe.

T
hou feest therefore, O
man, how wretched and
cursed thy ſtate is, by corrup-
tion

I 2

tion

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The Practice of Pity.

tion of Nature, without Christs in so much that whereas the Scriptures doe liken wicked men vnto Lyons, Beares, Bulls, Horses, Dogges, and such like sausage creatures in their lines: it is certaine, that the condition of an unregenerated man, is in his death more vile then a Dogge, or the filthiest creature in the world. For the Beast (beeing made but for mans vfe) when he dyeth, endeth all his miseries with his death. But man (endued with a reasonable, and an Immortal Soule, made after Gods Image, to serue God, when he ends the miseries of this life, mult account for all his misdeeds; and being to endure those miseries that neuer shall know end. No creature but man, is lyable to yeeld (at his death) an account for his life. The bruit creatures not having reason, shall not be required to make any account for

their deeds: and good Angels, though they have reason, yet shall they yeeld no account, because they have no sin. And as for euill angels, they are without all hope, already condemned: so that they need not make any further accounts. Man onely in his death must be Gods accountant for his life.

On the other side, thou seest (O Man) how happy and blest thy estate is, being truly reconciled vnto God in Christ; in that (through the restauration of Gods Image, and thy restitucion into thy Souernightie ouer other creatures) thou art in this life little inferior to the Angels; and shall be in the life to come, equall to the Angels: Yea, (in respect of thy Name, exalted, by a personal union, to the Sonne of God; and by him, to the glory of the Trinity) Superieur of the Angels, a Fellow-brother with

173

The Practice of Piety.

174

The Practice of Piety.

Angels, in spiritual all grace, and
euerlafting glory.

Thou haſt ſeene how glori-
ous and perſeſt God is, and
how that all thy chieſe bliſſe
and happineſſe conſiſteth in ha-
uing an eternall communion
with his Maiſtie.

Now therefore (O impen-
tent ſinner) in the bowels of
Christ Iesus I intreat thee; nay,
I coniure thee, as thou tendreſt
thy owne ſaluation, ſeriously
to confider with me, how falſe,
how vaine, how vile are thofe
things, which will retaine, and
chaine thee in this wretched
and curled eſtate, wherein thou
liueth; and doe hinder thee
from the fauour of God, and the
hope of eternall Life and happi-
neſſe.

Medi-

175

The Practice of Piety.

Meditations on the hinderances
which keepe backe a ſinner from
the Practice of Piety.

THOſe hinderances are chief-
ly ſeuens.

1. An ignorant miffake of the
true meaning of certaine places of
the Holy Scriptures, and ſome o-
ther chieſe grounds of Chriſtian
Religion.

The Scriptures miftaken are
thefe :

1. Ezech. 33. 14, 16. At
what time ſoever a ſinner repen-
teth him of his ſinne, I will blot
out all, &c. Hence the carnall
Chriſtian gathereth: That hee
may repent when hee will. It is
true, when ſoever a ſinner doth
repent, God will forgiue; but
the Text ſaith not, that a ſinner
may repent when ſoever he wil,
but when God will give him
grace. Many (ſaith the Scrip-
ture) when they would haue re-
pented,

I 4

pented,

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The Practice of Piety.

Heb. 12:17.

Luk. 13:24,

27.

pented, were reiected; and could
not repent, though they sought it
carefully with teares. What com-
fort yeelds this Text to thee,
who haft not repented, nor
knoweft whether thou haft
haue grace to repent hereafter?

2. Matth. 11. 26. Come vnto me all you that labour, and are heauie laden, and I will giue you rest. Hence the lewddeft man collects, that he may come vnto Christ when he list. But he must know, that no man euer comes to Christ, but he who (as Peter faith) hauing knowne the way of righteouſneſſe, hath escaped the pollutions of the World, through the knowledge of our Lord and Sauiour Jesus Christ. To come vnto Christ, is to repent and beleeue. And this no man can doe, except his heauenly Father draweth him by his grace.

2.Pct.2.10,

21.

Isa. 1. 18.

Ioh.6.35.

Ioh. 6.44.

3. Rom. 8. 1. There is no con-
demnation to them which are in
Christ Jesus. True; but they
are

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177

are ſuch, who walke not after the
ſlesh, (as thou doſt), but after
the Spirit, which thou diddeſt
neuer yet reſolue to doe.

4. 1.Tim. 1.15. Christ Jesus
came into the world to ſaue Sin-
ners, &c. True : but ſuch fin-
ners, who like Kaul, are conver-
ted from their wicked life: not
like thee, who ſtil continueſt in
thy lewdneſſe. For that grace of
God which bringeth ſaluation vnto
all men, teacheth vs, that denying
ungodlineſſe and worldly lusts,
wee ſhould line soberly, righte-
ouſly, and godly in this preſent
world.

Tit. 2, 11, 12

5. Prou. 24. 16. A iuſt man
falleth ſeuen times in a day, and
riſeth, &c. (In a day) is not in
the Text: Which meanes not
falling into ſin, but falling into
trouble, which his malicious E-
nemy plots againſt the iuſt: and
from which God deliuers him,
And though it meant falling in
and rifing out of ſinne; what is

I 5

this

Pfal. 34. 14

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The Practice of Piety.

this to thee; whose falls all men
may see every day: but neither
God, nor man, can at any time see
thy rising againe by repentance.

5. 7sa.64. 6. All our righte-
oufnesse are as filthy rags. Hence
the carnall Christian gathers,
That seeing the best workes of
the best Saints are no better;
then his are good enough;
and therefore hee needes not
much grieue, that his deuoti-
ons are so imperfect. But 7saiah
meanes not in this place, the
righteous workes of the Rege-
nerate: as, feruent prayers in the
name of God: charitable almes
from the bowels of mercy: suf-
fering in the Gofpels defence,
the spoile of goods, and spilling
of blood; and such works, which
Paul cals the fruits of the fpirit ;
But the Prophet making an
humble confession in the name
of the Jewish Church, when
fhee had falne from God to I-
dolatry, acknowledgeth, that
whileft

Gal, 5. 22.

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The Practice of Piety.

whileft they were by their fil-
thy fins separated from God,
as Lepers are by their infected
fores, and polluted cloathes,
from men; their chiefest righ-
teonsneffe could not bee but
abominable in his fight. And
though our best workes (com-
pared with Chrifts righteons-
neffe) are no better then vncleane
ragges: yet in Gods acceptation
for Chrifts fake, they are called
a white rayment; yea, b pure fine
linnen and fhining, farre vnlike
thy c Leopards spots, and d filthy
garment.

7. 1am. 3. 2. In many things we Sinne all. True, but God's children Sinne not in all things, as thou doest; without either bridling their lufts, or mortifying their corruptions. And though the reliques of Sinne remain in the deareft children of God; that they had need daily to cry, Our Father which art in Heauen, forgive us our tref-passes:

a Apoc. 3. 8

b Apo. 19. 8

c Ier. 13. 22

d Zeph. 3. 4

180

The Practice of Piety.

a Gal.1.15.
Rom.5.8.
Ioh.9.31.

1. Ioh.3.9.

1. Ioh.5.18.

2. Tim.2.19.

1. Ioh.5.16.

paffes: Yet in the New Testament, none are properly called Sinners, but the vnregenerate: but the Regenerate, in respect of their zealous endeavour to serve God in unfained holines, are euery where called Saints. In somuch, that Saint John faith, that whofoener is borne of God, finnest not; that is, liueth not in wilfull filthinesse, suffering finne to reigne in him, as thou doesst. Deceiue not thy selfe with the name of a Christian: whofoener liueth in any custo-marie grosse finne, he liueth not in the state of Grace. Let there-fore (Faith Paul) euery one that names the Name of Christ, de-part from iniquitie. The Regene-rate finne, but vpon frailtie; they repent, and God doth pardon: therefore they finne not to death. The Reprobate finne malicionfly, sinfully, and delight therein: so that by their good will, sin shall leaue them, before they will leaue

181

The Practice of Piety.

leaue it. They will not repent, and God will not pardon. Therefore their fins are mortall, (Faith Saint John) or rather immortalall, as faith Saint Paul, Rom.2.5. It is no excuse therefore to say, We are all Sinners: True Christians (thou seest) are all Saints.

Ibid.

8. Luk.23.43. The theefe converted at the last gaspe, was received to Paradise. What then? If I may haue but time to say, when I am dying, Lord, haue mercie vpon me, I shall likewife be faued. But what if thon fhalt not? And yet many in that day shall say, Lord, Lord, and the Lord will not know them. The theefe was faued, for he repented: but his fellow had no grace to repent, and was damned. Beware therefore, left trufting to late Repentance at thy last end on Earth, thou bee not druen to repent too late, without end, in Hell.

Mat.7.22,
23.

9. 1. John 1. The blond of fes

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The Practice of Piety.

SUS Christ cleanseth vs from all sinne. And. 1. Joh. 2. 1. If any man sinne, wee have an Advocate with the Father, Jesus Christ the righteouſ, &c. Oh comfortable! But heare what S. John ſaith in the ſame place: My little children, these ſhings write I unto you, that ye ſin not. If therefore thou leauest thy ſin, these ſonſorts are thine, else they belong not to thee.

10. Rom. 5. 20. Where ſinne aboundeth, Grace did abound much more. Oh ſweete! But heare what Paul addeth: What ſhall we ſay then? ſhall wee continue in ſinne, that grace may a-bound? Godforbid. How ſhall wee that are dead to ſinne, live any longer therein? Rom. 6. 1, 2. This place teacheth vs not to preſume: but that we ſhould not despaire. None therefore of these promiſes, promiſeth any grace to any, but to the penitent heart.

The

183

The Practice of Piety.

The grounds of Religion miſtaken are:

1. From the Doctrine of Jufſtification by faith onely, a carnall Chriſtian gathereth; That good workes are not neceſſary. He commends others, that doe good workes; but he perſwades himſelfe, that he ſhall bee ſaued by his Faith, without doing any ſuch matter. But hee ſhould know, that though good works are not neceſſary to Inſtification: yet they are neceſſary to ſaluation: for we are God's workemanship, created in Chriſt Iesus unto good workes, which God hath predestinated that wee ſhould walk in them. Who ſoever therefore (in yeeres of diſcretion) bringeth not forth good works after he is called, hee cannot be ſaued: neither was he euer predestinated to life eternall. Therefore the Scripture faith, that Chriſt will reward every man according to his workes. Chriſt reſpects

Eph. 2. 10.

Full: Rhem.
Teſt. Annot.
in Eph. 2. 12.

Rom 2. 6.
2 Cor. 9. 6.
Apo. 22. 12.

148

The Practice of Piety.

Apoc. 2.3.

a Mat. 15.

b 2 Tim. 4.8

c Rom. 2.8.

d 1 Tim. 5.19.

e Gal. 5.6.
f Fides fols., non eſi fol i. Fides fola inſiſtat, ut oculus folus vider.

fpects in the *Angels* of the 7. Churches nothing but their works, & at the laſt day he will give the heauenly inheritance onely to them who haue done good workes; air feeding the hungry, clothing the naked &c. At that day, g Righteousneſſe ſhall weare the Crowne. No righteouſneſſe, no Crowne. No good works (according to a man ſtament) no reward from God: vnleſſe it be c vengeance. To be rich in good workes, is the ſureſt foundation of our aſurance to obtaine eternal life. For good workes are the true fruits of a true faith, which apprehendeth Chriſt, and his obediencie, vito Saluation. And no other Faith e anaileth in Chriſt, but that which worketh by lone: And (but in the act of Inſtification) that Faith which onely iuſtifierh, is ſneuer onely, but euer accompa nied with good workes: as the Tree with his fruits, the Sunne with

The Practice of Piety.

185

with his lighc, the Fire with his heat, and Water with his moyſture. And the Faith which doth not iuſtifie her ſelfe by good workes before men, is but a dead Faith, which will neuer iuſtifie a man ſonle before God. But a iuſtifying Faith g puriſeth the heart, and h ſawſtifieth the whole man throughout.

I I. From the Doſtrine of Gods eternal i Predeſtination, and vnchangeable Decree, hee gathereth, that if he be predeſtinated to be ſaued, he cannot but be ſaued; if to bee damned, no meanes can doe any good. Therefore all workes of Piety are but in vaine. Bat he ſhould learne, that God hath predeſtinated to the meanes, as well as to the end. Whom therefore God hath predeſtinated to be ſaued, which is the end, he hath likewife predeſtinated to be firſt called, iuſtified, and made conformable to the Image of his Sonne, which is

f Iam. 2.26.

g Act. 15.9.

h Act. 16.18.

i Theſ. 5.23

i Mat. 25.34

Eph. 1.4.

Ecc. 3.14.

k 1. Pet. 1.16.

186

c Rom. 8.
29,30.
Ioh. 15. 16.
d I Pet. 1. 2
Noli te in
Deo primum
quarere, sed
in Christo, in
quo s i te per
fidem inue-
neris, certus
efto, te efto
electum.

e Luk. 15. 10
f Verfe 24.

## The Practice of Piety.

is the c meanes. And they (Faith d Peter) who are elect vnto faluation, are also elect vnto the fanctification of the Spirit. If therfore vpon thy calling, thou conformest thy Selfe to the Word and Example of Christ thy Mafter; and obeyest the good motions of the Holy Spirit, in leauing Sin, and liuing a godly life : then affure thy Selfe, that thou art one of thofe, who are infally predeftinated to euerlafting faluation. If otherwife, blame not God's Predeſtination, but thine owne Sinne and rebellion. Doe thou but returne vn-to God, and God will graciously receiue thee, as the Fa-ther did the prodigall Sonne; and by thy converſion, it ſhall appeare, both to c Angels, and f men; that thou diddeſt be-long to his Election. If thou wilt not; why ſhould God faue thee?

III. When a carnall Chri-
tian

## The Practice of Piety.

187

ſtian heares, that a man hath not free-will vnto good, he looseth the reines to his owne corrupt will : as though it lay not in him to bridle, or to subdue it: Implicately making God the Author of Sin, in suffering man to run into this neceſsity. But he should know, that God gaue Adam free-will, to stand in his * integrity, if he would: but man abufing his free-will, loft both himſelfe and it. Since the Fall, Man, in his ſtate of corrup-tion, hath free-will to euill, but not to good: for, in this ſtate, b wee are not (Faith the Apoſtle) ſufficient to thinke a good thought. And God is not bound to re-ſtore vs, what we loft so wret-chedly, and make no more care to reconuer againe. But, as ſoon as a man is regenerated, the Grace of God freeth his will vnto good, ſo that hee doth all theee good things he doth, with a free-will : for ſo the Apo-ſtle

* Magnus homologavi arbitrium vi-res, cum cō-deretur, ac-cepit, ſed eas yceccando a-misſit.

Aug. de Spir.
& lit. c. 1

Eccl. 7. 29.

Eccl. 15. 14

Homo male
ptens libero
suo arbitrio,
& ſe, & li-
berum ſu-
um arbitri-
um perdidit.

Aug. Ench.
ad Lau. c. 30

b 2 Cor. 3. 5

Per lapsum
arbitris ſz-
bertas in na-
turalibus
mansa, in
supernatu-
ralibus a-
miffa eſt, do-
nec gr. via
reſitaatur.

188

The Practice of Pietie.

c Phil. 2.

12, 13.

Acta The will is
pafliue, in
receiving
the first
grace, after-
ward active
in all good-
neffe.

d 2 Cor. 7, 1

e. Ioh. 8, 36
L. berium ar-
bitrium, non
nifi gratia
Dei efficitur
liber. Aug-
ad Col c. 37.
f 2 Cor. 3. 17

Voluntas hu-
mana non li
bertate gra-
tiam conse-
quitur, sed
gratia liber-
tatem. Aug-
de grat.

It is faith, that God of his own
good pleasure, worketh both the
wil, and the deed in us, who (as the
Apostle expoundeth) cleanse
our selues from all filthinesse of
the flesh and spirit, and finish our
sanctification in the feare of God.
And in this state, every true
Christian hath free will; and as
hee increaseth in grace, so doth
his will in freedome: for when
the Sonne shall make us free, then
shall wee bee free indeede: and,
Where the Spirit of the Lord is,
there is libertie: for the Holy
Spirit drawes their minds, not
by Coaction, but by the Cords of
Loue, Cant. 1. 4. by illuminating
their minds to know the truth;
by changing their hearts, to loue
the knowne truth; and by ena-
bling every one of them (accor-
ding to the meaſure of grace
which he hath received) to doe
the good which he loueth. But
thou wilt not vſe the freedome
of thy will, so far as God hath
freed

The Practice of Piety.

189

freed it: for thou doest many
times wilfully (againſt Gods
Law, to the hazzard of thy
foule) that, which if the Kings
Law forbad, vnder the penalty
of death, or loſſe of thy Worldly
ſtate thou wouldeſt not do. Make
not therefore thy want of free-
will vnto good, to bee so much
the cauſe of thy fin, as thy want
of a louing heart to ſerue thy
heavenly Father.

III. When the naturall
man heares, that no man (ſince
the Fall) is able to fulfil the Law
of God, and to keepe all his Com-
mandements: He boldly pre-
fumes to fin as others doe, he
contents himſelfe with a few
good thoughts: and if he be
not altogether as bad as the
worſt, he concludes, that he is
as truely regenerate as the beſt.
And every voluntary reſuall
of doing good, or withſtanding
euill, hee counts the impoſſi-
lity of the Law. But he ſhould
learne,

190

The Practice of Piety.

<table><tr><td></td><td>learne that though (since the Fall) no man but Christ, who was both God and Man, did, or can perfectly fulfill the whole Law: yet every true Christian, asfoone as he is regenerated, begins to keepe all God's Commandements in truth, though he cannot in absolute perfection. Thus (with David) they apply their hearts to fulfill God's Commandements alwaies vnto the end. And when the Spirit of grace, which was promifed to be more abundantly powred forthe vnder the Gofpeſ, helpeth them in their good endeauours, and aſſiſeth them, to doe what hee commands them to doe. And in ſo doing, God acoepteth their i good will and endeauour, in ſtead of perſeſt fulfilling of the Law; supplying out of the merits of Christ, who fulfilled the Law for vs, whatſoever wanteth in our obedience. And in this reſpect S. John ſaith, that k God's Com.</td></tr><tr><td>g Pk119.112</td><td></td></tr><tr><td>h Ioc.2.28<br/>29.<br/>Zach.12.19<br/>Quod iubct iuutat, Aug.</td><td></td></tr><tr><td>i 2Cor.8.12</td><td></td></tr><tr><td>k 1 Ioh.5.5</td><td></td></tr></table>

191

The Practice of Piety.

<table><tr><td>Commandements are not burthenous. And I Saint Paul ſaith, I am able to doe all things through the helpe of him that strengtheth mee. And Zachary and Eliza beth are ſaid to walke in all the Commandements of the Lord, without reproofe. Heereupon Christ n commendsto his Difciples, the care of keeping his Commandements, as the trueft testimonie of our loue vnto him. So farre therefore doth a man loue Christ, as he makes conscience to walke in his Commandements; and the more vn-to Christ is our loue, the leſe wil our paines ſeeme in keeping his Law. The Lawes curſe (which vnder the Olde Testament was ſo terrible) is vnder the New, (by the death of Christ) aboſhed to the regenerate. The ri-gor which made it ſo vnpoſsi-ble to our nature before, is now to the New borne, ſo mollified by the Spirit, that it ſeems facill and</td></tr><tr><td>1 Phil.4.14</td></tr><tr><td>mLuk.1.16</td></tr><tr><td>n Ioh.15.10</td></tr></table>

192

The Practice of Piety.

and eafie. The Apostles indeed
presse d on the vnconuer ted
Tewes and Gentiles, the impof-
sibilitie of keeping the Law, by
abilitie of nature corrupted. But
when they haue to doe with
regenerated Chriſtians, they re-
quire to the Law (which is the
rule of righteouſeſſe) true h o
bedience, in word and deed ; the
i mortifying of their members ;
the k crucifying of the ſlesh, with
the affections and luſts thereof ;
1 r eſurreſtion to newneſſe of life,
m walking in the Spirit, n ouer-
comming of the World by faith :
So that though no man can ſay
as Chriſt, ° Which of you can re-
buke me of ſiue ? yet euery re-
generated Chriſtian can ſay of
himſelfe; Which of you can re-
buke mee, of being an Adul-
terer, Whore-monger, Swearer,
Drunkard, Theefe, Uſurer, Op-
preſſor, Proud, Malicious, Cou-
tous, Prophaneer of the holy Sab-
bath, a Lyer, a neglecter of Gods
pub-

The Practice of Piety.

publike ſernice, and ſuch like
groſſe ſinnes? eſſe he is no true
Chriſtian. When a man caſts
off the conſcience of being ruled
by God's Law, then God giveth
him ouer to be led by his owne
luſts, the ſure ſt ſigne of a repre-
bate ſenſe. Thus the law, which
ſince the Fall, no man by his
owne naturall ability can fulfil, is
fulfilled in truth of euery rege-
nerated Chriſtian, through the
Gracious aſſistance of q Christ's
Holy Spirit. And this Spirit, God
will giue to euery Chriſtian,
that will pray for it, and encline
his heart to keepe his Lawes.

V. When the vnregenerated
man heares that God delighteth
more in the inward mind, than
in the outward man: Then hee
fayneth with himſelfe, that all
outward reuerence, and profef-
fion is but either ſuperſtitious
or ſuperfluous. Hence it is
that hee ſeldome kneeleth in
the Church: that hee puts on
K his

193

p Rom. 1.
24. 28.

q Rom. 8.9,
&c.
Augustinus
opsat ut Pe-
tagius ag-
noscat, poffe
legem præ-
flavi per gra-
tiam Chri-
ti, & pacem
fore edicit.
r Luk. 11. 12
Deus magis
delectatur,
affectu quæ
effectu.

194

The Practice of Piety.

his Hat in singing of Psalms;
and the publike Prayers: which
the prophane Varlet would
not offer to doe, in the presence
of a Prince, or a Noble man.
And so that he keepe his mind
unto God, he thinkes hee may
fashion himselve in other things
to the World. He diuides his
thoughts, and giues so much to
God, and so much to his owne
lust: yea, he will diuide with
God the Sabbath, and will giue
him almost the one halfe, and
spend the other wholly in his
owne pleatures. But know, O
carnall Man, that Almightie
God will not bee ferne by
halfes, because he hath created
and redeemed the whole Man.
And as God detefts the feruice
of the outward Man, without
the inward heart, as Hypocrisie;
so he counts the inward feruice,
without all externall reuerence,
to bee meere prophaneneffe:
he requireth both, in his wor-
ship.

195

The Practice of Piety.

ship. In prayer therefore bow
thy knees, in witneſſe of thy bu-
miliation; lift vp thine eyes, and
thy hands, in teſtimonie of thy
Confidence; hang downe thy
head, and smite thy breſt, in
token of thy Contrition: but
especialty call vpon God with
a ſincere heart; ferue him holy,
ferue him wholly, ferue him one-
ly: for God, and the Prince of
this World, are two contrarie
Masters; and therefore no
man can poſsibly ferue both.

VI. The vn-regenerated
Chriftian holds the Hearing of
the Gospel preached, to be but an
indifferent matter, which he may
vſe, or not vſe at his pleaſure.
But whoſoener thou art, that
wilt be affured in thy heart,
that thou art one of Chriſts E-
lect ſheepe; thou muſt make a
ſpecial care and conſcience (if
poſsibly thou canſt) to heare
Gods Word preached. For, firſt,
the preaching of the Gospel is
the
K 2
the

Mat.6,24.

196

The Practice of Piety.

* Act.13.4°

a Ro.1.16.

b Pro.29.18

c Mat.11.24

d Isa. 11.12

e Isa.2.2,3.

f Zac.14.17

g Ro.10.14

the chiefe ordinary meanes which God hath appointed to convert the Soules of all that he hath * predestinated to be saue: therefore it is called a the power of God vnto saluation, to every one that beleeuenh. And where this Diuine Ordinance is not,

b the people perish: and whosoever shall refuse it, c It shall bee more tolerable for the Land of Sodom and Gomorrah in the day of Judgement, then for those people. Secondly, the Preaching of the Goſpell is the d Standard or Enſigne of Chriſt; to which all Souldiers and elect People muſt assemble them ſelues. When this Enſigne is diſplayed, as vpon the Lords Day, e he is none of Chriſts people, that flocks not vnto it: neither ſhall any drop of the fraine of his Grace light on their Soules. Thirdly, it is the ordinary meanes, by which the holy Ghoſt g begetteth Faith in our hearts, without

which

which

The Practice of Piety.

z which we cannot please God.

If the hearing of Chriſt's voice be the chiefe marke of Chriſts elect sheepe, and of the h Bridegroomes friend: then muſt it bee a fearefull marke of a Reprobate Goat, either to neglect or contemne to heare the preaching of the Goſpell. Let no man thinke this Poſition fooliſh: for

1 by this fooliſhneſse of preaching, it pleafeth God to ſaue them which beleeue. Their ſtate is therefore fearefull who liue in peace, without caring for the preaching of the Goſpell. Can men look for Gods mercy, and deſpife his means? m He (faith Christ of the Preachers of his Goſpel) that deſpifeth you, deſpifeth mee. n He that is of God, heareth God's Word; ye therefore heare them not, because yee are not of God. Had not the o Israelites heard Phineas meſſage they had neuer wept. Had not the Baptiſt preached, the

K3

Iewes

197

g Heb.11.6

h Ioh.10.27

i Ioh. 3.29.

k Heb. 2.3.

loh.8.47.

li Cor.1.21

m Luk. 20.

26.

n Ioh.8.47.

o Iud.2.1.

198

The Practice of Piety.

p Luk.7.32

33

q Act.1.35

r Ionas 3.5.

s Pro.28.9.

t Luk.3.5.

Jewes had neuer p mourned.
Had not they, who crucified
Christ, heard Peters q Sermon,
their hearts had neuer beene
pricked. Had not the Nininites
heard Ionas r preaching, they had
neuer repented; and if thou wilt
not t heare and t repent, w thou
shalt neuer be faued.

VII. The opinion, that the
Sacraments are but bare signes,
and Seales of Gods promise and
grace vnto vs, doth but a little
hindder Piety; whereas, indeed,
they are Seales, as well of our
feruice and obedience vnto God,
which feruice, if we performe
not vnto him, the Sacraments
feale no grace vnto vs: But if we
receiue them vpon the resolu-
tion, to be his faithfull and pe-
nitent Servants, then the Sacra-
ments do not onely signifie and
offer, but also feale and exhibite
indeede the inward fpirituall
grace, which they outwardly
promise and represent. And to
this

The Practice of Piety.

199

this end, Baptisme is called
the w washing of Regeneration,
and renewing of the Holy Ghost;
and the Lords Supper, * the Com-
munion of the Body and Blond of
Christ. Were this truth belee-
ued, the holy Sacrament of the
Lords Supper would be oftner,
and with greater reuerence re-
ceived.

u Tit.3.5.

x i.Chr.10.
16.

VIII. The last, and not the
least blocke, whereat Piety ftum-
bleth in the course of Religion,
is, by adorning Vices with the
names of Vertues : as, to call
drunken Carowsing, Drinking of
Healths; spilling innocent blond.
Valour ; Gluttonie, Hospitali-
tie ; Conetoufnesse, Thrifteneffe;
Whoredome, louing a Mistresse;
Simonie, Gratuitie; Pride, Grace-
fulneffe; Diffembling, Comple-
ment; Children of Belial, Good
fellowes; Wrath, Haftineffe; Ri-
bauldry, Mirth. So, on the
other side, to call Sobrictie in
words and actions, Hypocrifie;
K 4 Almes-

200

## The Practice of Piety.

Alms-deeds, vain-glory; Deotation, superstition; Zeale in Religion, Puritanisme; Humilitie, crouching; scruple of Conscience, preciscence, &c. And whiles thus we call Euiill good; & Good, euill; true Piety is much hindered in her progresse. And thus much of the hinderance of Piety, by mistaking the true sense of some special places of Scripture, and grounds of Christian Religion.

### The second hinderance of Piety.

2. The euill example of great persons. The practice of whose prophanie liues they prefer, for their imitation, before the precepts of Gods Holy Word. So that when they see the greatest men in the State, and many chiefes Gentlemen in their Country, to make neither care nor conscience to heare Sermons, to receiue the Communion, nor to sanctifie the Lords Sabbath, &c. But to be Swearers, Adulters,

201

## The Practice of Piety.

terers, Carowzers, Oppressors, &c. Then they thinke, that the ving of these holy Ordinances, are not matters of so great moment: for if they were; such great and wife men would not fet so little by them. Heereupon they thinke, that Religion is not a matter of necessity. And therefore where they should (like Christians) rowe againft the streame of impietie toward Heauen, they suffer them selues to bee carried with the multitude, downe-right to Hell, thinking it impossible, that God will suffer so many to be damned. Whereas if the god of this world had not blinded the eyes of their mindes; the holy Scriptures would teach them, that a Not many wife men after the flesh, not many mighty, not many noble, are called, &c. but that for the most part, the poor receive the Gospel, and that a few rich men shall bee faued:

K 5: And

a1 Cor. 1. 26

b Ioh. 11. 5.

c Math. 19.

2 3 2 4.

202

The Practice of Piety.

d Math. 22.

Apoc. 9. 15,
16, &c.

Potentes po-
tenter evuci-
abuntur. Sap

And, That howsoever many are called, yet the chosen are but few: Neither did the d multitude euer saue vs from damnation. As God hath aduanced men in greatneſſe aboue others: So doth God expect that they in Religion in Piety, ſhould goe before others: otherwise greatnes abuſed (in the time of their Stewardſhip) ſhall turne to their greater condemnation, in the day of their accounts. At what time ſinfull great and mighty men, as well as the poorest ſlaues, and bondmen, ſhall wifh, that the Rockes and Mountaines ſhall fall upon them, and hide them from the presence of the Judge, and from his iuſt deſrued wrath. It will prooue but a miſerable ſolace, to haue a great company of great men partakers with thee, of thine eternal torments. The multitude of ſinners doth not extenuate, but aggrauate ſinne, as in Sodom. Better it is there-

The Practice of Piety.

therefore with a ſew, to be ſa-
ued in the Arke, then with the
whole World, to be drowned in
the Flood. Walke with the ſew
godly, in the Scriptures narrow
path to Heauen; but crowd not
with the godleſſe multitude, in
the broad way to Hell. Let not
the examples of irreligious
great men hinder thy repen-
tance; for their greatneſſe can-
not at that Day exempt them-
ſelues from their owne moſt
grievous puniſhments.

The third hinderance of
Piety.

4. The long ſcaping of deſer-
ued puniſhment in this life. Be-
cause Sentence (Faith Salomon) is
not ſpeedily executed against an
euill worker, therefore the hearts
of the children of men are fully
ſet in them to doe euill, not know-
ing, that the bountifulneſſ of
God h leader them to repentance.
But when his patience is abu-
ſed, and mans ſinnes are ripene,
his

203

Mat. 7. 31.

Exod. 23. 2.

Eccl. 8. 11.

h Rom. 7. 4.

2.Pet. 3. 10.

204

The Practice of Piety.

1.Sam.3.11,
Ezek.39.8.

i Rom. 1.5.
*acceveron, sliu
nepdy'dw.
Cor vœnitere
wecium.

k 2.Sam.25.
17.

his *justice* will at once both begin, and make an end of the finner; and hee will recompence the *flownesse* of his delay, with the *grieuonsnesse* of his punishment. Though they were suffered to run on the skore all the dayes of their life; yet they shal be sure to pay the vtmoft Farthing, at the day of their death. And whilft they suppofe themfelsues to be free from iudge ment, they are alreadie ſmitten with the heauieſt of Gods Iudgements; i a heart that cannot repent. The Stone in the reines, or bladder, is a grieuous paine, that kills many a mans body: but there is no diſeaſe to the ſtune in the heart, whereof k *Nabal* died, & killed millions of ſoules. They refuse the triall of *Coriſt* and his *Croſſe*; but they are ſtoned by Hells Executioner to eternall death.

Because many Nobles and gentlemen are not ſmitten with *present*

205

The Practice of Piety.

present ſudgement, for their outragions *Swearing*, *Adulterie*, *Drunkennesſſe*, *Oppreſſion*, *Prophancing of the Sabbath*, and difgracefull neglect of Gods Worſhip and *Service*; they begin to doubt of Divine *Prouidence*, and *Justice*: both which two *Eyes* they would as willingly pull out in God, as the *Philistins* bored out the *Eyes* of *Samson*. It is greatly therefore to be feared, left they will prouoke the Lord to cry out againſt them, as *Samson* againſt the *Philistins*; By neglecting the Law, and walking after their owne hearts, they put out (as much as in them lyeth) the eyes of my *Prouidence* and *Justice*: Leade mee therefore to these chiefes *Pillars*, whereupon the Realme ſtandeth; that I may pull the Realme vpon their heads, and be at once auenged on them for my two Eyes. Let not Gods *patience* hinder thy repentance: but

Iudg.16.21.

Iudg.26.16,
&c.

206

The Practice of Piety.

but because hee is so patient,
therefore doe thou the rather
repent.

The fourth hinderance
of Piety.

4. The Prefumption of God's mercie. For when men are iustly convinced of their fins, forthwith they betake them selues to this Shield, Christ is mercifull: so that every finner makes Christ the Patron of his finne; as though hee had come into the World to bolster finne, and not to destroy the works of the Dineill. Hereupon the carnall Christian preſumeth, that though hee continueth a while longer in his finne, God will not shorten his dayes. But what is this, but to be an implicite Atheift? Doubting, that either God feeth not his finnes; or if hee doth, that hee is not iust: for if hee beleeueth that God is iust, how can hee thinke that God, who for

s. Ioh. 3. 3.

207

The Practice of Piety.

for finne so feuerely punifeth
others, can loue him, who still
loueth to continue in fin? True
it is; Christ is mercifull. But to
whom? onely to them that re-
pent, and turne from iniquity in
Iacob. But if any man bleſſe him-
ſelſe in his heart, ſaying, I ſhall
haue peace, although I walke
according to the stubbornneſſe of
mine owne heart, thus adding
drunkenneſſe to thirſt: the Lord
will not bee mercifull to him, &c.
O mad men, who dare bleſſe
themſelues, when God pro-
nounceth them accuſed! Look
therefore how farre thou art
from finding repentance in thy
ſelſe; so farre art thou from any
assurance of finding mercy in
Christ. Let therefore the wicked
forſake his wayes, and the un-
righteous his owne imaginations,
and returne vnto the Lord, and
hee will haue mercy upon him; and
to our God, for he is very ready to
forgive.

Despaire

Isa. 59. 20.
Deu. 29. 16.

Non delin-
quenti, ſed
veccata relin-
quenti condo-
nat Deus.
Isa. 55. 7.

208

The Practice of Pieti.

I Sam. Metuendum est me te occi. dat ispe's, & cummultum ispe's de mi- feicordia, incidas in audiciis, Aug.

Luk. 23. Latronis ex- emplum non est exem- plum imita- tionis, sed consolacionis

Desfaire is nothing so dan- gerous as Presumption. For we reade not in all the Scriptures, of aboue three or foure, whom, roaring Desfaire ouerthrew: But secure Presumption hath sent millions to perditió with- out any noyse. As therefore the Damfels of Israel sang in their dances, Saul hath kild his thousandd, and David his tenne thousandds; so may I say, that Desfaire of Gods mercy hath damned thousandds, but the Pre- sumption of Gods mercy hath damned ten thousandds, and sent them quicke to Hell; where now they remaine in eternall torments, without all helpe of eafe, or hope of Redemp'ion. God spared the Thiefe, but not his Fellow. God spared one, that no man might desfaire : God spared but one, that no man should prefume. Ioyfull affurance to a finner that re- pents: no comfort to him that re-

The Practice of Piety.

209

remaines impenitent. God is infinite in mercy; but to them onely, who turne from their finnes, to ferue him in bolinesse: without which, no man shall see the Lord, Heb. 12. 14. To keepe thee therefore from the hindernce of preſumption; remem- ber, that as Christ is a Sonne, so Moses as an Accuser. Line therefore, as though there were no Gospel; die, as though there were no Law. Passe thy life, as though thou wert vnder the conduct of Moses; Depart this life, as if thou knewest none but Chrift, and him crucified. Prefume not, if thou wilt not perifh; Repent, if thou wilt be faued.

The first hinderance of Piety.

5. Enill Companie, commonly teared med Good-fellowes; but in- deed, the Diuels chiefe instru- ments, to hinder a wretched finner from repentance and pietie. The first signe of Gods fauour

Joh. 5. 45.

Qui dat pœ- nienti veni- am, non da- bit peccanti pœnientiam. Aug.

210

The Practice of Piety.

Pfal. 1. 1.

Apoc. 18. 4.

Luk. 22. 62.

Pfal. 6. 8.

fauour to a finner, is, to giue
him grace to forfake euil com-
panions : such, who wilfully
continue in finne, contemne the
meanes of their calling, gybing
at the finceritie of profession
in others, and shaming Chrifti-
an Religion by their owne pro-
phane liues. These fit in the feat
of the Scorners. For, as soone
as God admits a finner to bee
one of his people; he bids him
come out of Babylon. Euery lewd
companie, is a Babylon. Out of
which, let euery Child of God
either keepe himselve; or if he
be in, thinke that hee heares
his Fathers voice, founding in
his eare, Come out of Babylon,
my Child. As soone as Chrift
looked in mercie vpon Peter,
hee went out of the companie
that was in the High Priests
Hall, and wept bitterly for his
offence. Dauid vowing (vpon
recouerie) a new life, laid : A
way from me all you workers of ini-
quity,

211

The Practice of Piety.

quity. &c. And as it were vnpo-
tible to become a new man, till
hee had shaken off all old ill
companions. The truest proofe
of a man's Religion, is the qua-
lity of his companions. Prophane
companions are the chiefe ene-
mies of Piety, and quellers of
holy motions. Many a time is
poore Christ (offering to be new
borne in thee) thrust into the
Stable: when these lewd com-
panions, by their drinking,
playes and seafts, take vp all the
best roomes in the Iane of thy
heart. Oh, let not the compa-
ny of earthly sinners hinder
thee from the society of hea-
uenly Saints and Angels.

The sixth hinderance of Piety.

6. A conceited feare left the Practice of Piety should make a man (especially a young man) to waxe too fadde and penſive: whereas, indeed none can better ioy, nor haue more cause to reioyce, then the pious and religious

Luk 2.

212

The Practice of Piety.

Rom.5.2.

religious Christian. For as soon
as they are infiſtified by faith, they
haue peace with God; than which
there can bee no greater ioy.
Besides, they haue already the
Kingdome of Grace deſcended
into their hearts, as an affu-
race, that (in God's good time)
they ſhall aſcend into his King-
dome of Glory. This Kingdome
of Grace coſiſts in three things.
First, Righteonsneſſe: for having
Chrifiſts righteouſe neſſe to iuſt-
fie them before God, they en-
deavour to liue righteouſly be-
fore men. Secondly, Peace,
for the peace of conſcience in-
ſeparably followes a righteous
conuerſation. Thirdly, the ioy
of the Holy Ghost; which ioy
is onely felt in the Peace of a
good Conſcience: and is ſo
great, that it a paffeth all under-
ſtanding. No tongue can expreſſe
it, no heart can conceiue it, but
onely hee that feeles it. This
is that fulneſſe of ioy, which
Christ

Rom.14.17

a Phil. 4.7.

The Practice of Piety.

213

b Christ promised his Disciples
in the midft of their troubles,
a ioy that no man could take from
them. The feeling of this Ioy,
David vpó his repentance beg-
ged so earneſtly at the hands of
God: c Restore to mee the Joy
of thy ſaluation. And if the An-
gels in heauen d reioyce so much
at the converſion of a Sinner;
the ioy of a Sinner conuerſed,
muſt needs be exceeding great
in his owne heart. It is e world-
ly ſorrow, that ſnowes ſo timely
vpon mens heads, and fills the
furrowes of their hearts with
the ſorrowes of death. The god-
ly ſorrow of the godly ( when
God thinkes it meete to try
them) cauſeth in them Repen-
tance, not to be repented of : for
it doth but further their ſalua-
tion. And in all ſuch tribulati-
on, they ſhall be ſure to haue
the f Holy Ghoſt to be their Com-
forter : who will e make our
Conſolations to abounp through
Christ,

b Ioh.16.24
Ver1e 22.

c Pfa. 51. 12

d Luk. 15.
7,10.

e 2 Cor. 7,10

fl oh. 14,16
17.

g 2 Cor. 5.1

214

The Practice of Piety.

h Is. 57. 31
Eccleſ. 2.

k Abak. 2. 6

I Phil. 3. 8.

Luk. 6. 25.

Fleres ſiſci-
yes vnuni
tua tempora
menſm;
Rides, quum
non ſit forſi-
tan vna dies
Tn. Morus.

Chriſt, as the ſufferings of Chriſt
shall abound in vs. But whileſt a
man liueth in impiery, he hath
no peace, ſaith Eſay: his laugh-
ter is but madneſſe (ſaith Salo-
mon: ) his riches are but k clay,
ſaith Abakuk: nay, the Apo-
ſile eſteemes them no better
than I dung (in comparifon of
the pious man's treaſure:) al his
ioyes ſhall end in woes, ſaith
Chriſt. Let not therefore this
ſaſe ſeare hinder thee from the
Practice of Piety. Betteſt it is to
goe ſickely (with Lazarus) to
Heauen, then full of mirth and
pleaſure, with Dines to Hell.
Better it is to mourne for a
time with men, than to be tor-
mented for euer with Dinels.

The ſeuenth hinderance
of Piety.

7. And lastly, The hope of long
life: for, were it poffible that a
wicked liuer thought this yeere
to be his last yeere: this month
his last month: this weeke, his
last

The Practice of Piety.

215

laſt weeke: but that he would
change and amend his wicked
life? No verily, he would vſe
the beſt meanes to repent, & to
become a new man. But as the
rich man in the Goſpel promi-
ſed him ſelſe many yeeres, to liue
in eafe, mirth, and fulneſſe, when
hee had not one night to liue
longer: ſo, many wicked Epi-
cures ſaſely prieſe them-
ſelues the age of many yeeres,
when the thread of their life is
lreadie almoſt drawne out to
an end. So ſeremie aſcribes the
cauſe of the Iewes ſinnes and
calamities to this, that ſhe re-
membred not her last end.

Luk. 11. 19,
20.

Lam. 1. 9.

The longeſt ſpace betwixt a
mans comming by the Wombe,
and going by the Graue, is but
ſhort: for, Man that is borne of
a Woman, hath but a ſhort time
to line. He hath but a ſew dayes,
and thoſe full of nothing, but
troubles. And, except the prac-
tice of Pictie; how much bet-
ter

Iob 14. 1.

216

The Practice of Piety.

Quotidie
morimur,
quotidie e-
nim demitur
pars vite &
tunc quoque
cum crecitur,
vita
deeveſtis.
Vives.
2.Cor.15.
31.

1Cor.2:2.

ter is the state of the child that
yesterday was *baptized*, and to
day is buried, than *Methusfa-
lems*, who liued nine hundred
sixty nine yeers, and then died?
of the two, happier the *Babe*;
becausc he had leſſe ſinne; and
fewer ſorrowes. And what now
remaines of both, but a bare re-
membrance? What truſt ſhould
a man ſepſe in long life? ſee-
ing the whole life of man is no-
thing but a lingring death: ſo
that as the Apoſtle proteſts, a
man dieth daily.

Harke in thine eare, O ſecure
fellow; thy life is but a puffe of
breath in thy nostrils, truſt not
to it. Thy *Soule* dwels in a
houſe of clay; that will fall, ere
it bee long; as may appeare by
the dimneſſe of thy *Eyes*, the
deafeneſſe of thy *Eares*, the
wrinckles in thy Cheekes, the rot-
tenneſſe of thy Teeth, the weake-
nes of the Sinowes, the tremblang
of thy Hands, the Kalender in
thy

217

The Practice of Piety.

thy bones, the ſhortneſſe of thy
ſleepe, and every gray hair; as ſo
many *Summoners*, bids thee pre-
pare for thy long home. Come,
let vs in the meane while walke
to thy Fathers cofſin; breake
open the lidde: see here, how
that *Corruption* is thy Father,
and the *Worme* thy Mother and
*Sister*: ſeeſt thou how theſe
are? ſo muſt thou be ere long,
Foole! thou knoweſt not how
ſoone. Thy *Houre-glasse* run-
neſt apace, and in all places;
*Death* in the meane-while wai-
teth for thee.

Iob 17.14.

The whole life of man (ſaue
what is ſpent in Gods ſeruice)
is but a foolery: for a man liues
fortie yeeres, before he knowes
himſelſe to be a ſoole! and by
that time he ſeeth his folly, his
life is finiſhed.

Hearke (Husbandman) before
thou ſeeſt many more Crops of
Harneſt, thy ſelfe ſhall be ripe:
and *Death* will cut thee downe
with

Homo eſt. ſa-
tus vſque
ad 40. an-
num, deinde
vbi agnouit,
ſe eſſe fatu-
um, vita cō-
fumpta eſt,
Luther.

218

The Practice of Piety.

with his fickle. Harke (Tradef-
man) ere many fixe moneths go
ouer,thy last moneth will come
on: after which thou shalt trace
away; and trade no longer.
Harke(moft graue fudge)with-
in a few Termes, the terme of
thy life approacheth; wherein
thou shalt ceafe to indge others,
and goe thy selfe to bee iudged.
Hark (O man of God) that goeſt
to the Pulpit; preach this Ser-
mon, as it were the laſt that
thou ſhouldeſt make to thy
people. Harke (Noble man)lay
aſide the high conceit of thy
Honour, death, ere it be long,
c will lay thy honour in the duſt,
and make thee as bafe as the
earth, that thou treadeſt vnder
thy ſeete.Harke(thou, that now
readeſt this Booke) affure thy
ſelfe ere it be long,there will be
but two boles, where now thy
two eyes are placed: and others
ſhall reade the truth of this leſ-
ſon vpon thy bare skull, which

now

c Mors. Steff.
tra ligoni-
bus equat.

219

The Practice of Piety.

now thou readeſt in this little
Booke. How ſoone I know not,
but this I am ſure of: that a thy
time is appointed, thy b moneths
are determined, thy c dayes are
numbred, and thy very d laſt houre
is limited; beyond which, thou
ſhalt not paſſe. For then, the
e first borne of death, mounted
on his ſpale Horſe, ſhall alight
at thy doore:and (notwithſtan-
ding all thy Wealſh, thy Honour,
and the teares of thy dearest
friends) will carry thee away
bound hand and foote, as his pri-
ſoner, and keepe thy body va-
der a Loade of earth, vntill that
day come, wherein thou muſt
bee brought forth, to receive
according to the things which thou
hast done in that body, whether
it bee good or euill. Oh, let not
then the false hope of an vn-
certaine long life, hinder thee
from becomming a preſent pra-
tizer of Religious Pietie. God
h offereth grace to day, but

I 2

who

a Iob 14.14

b Iob 14.15

c Pr.90.12.

Dan. 5. 26.

St at ſua
cuique dits,
Virg.

d Iob 13.1.

& 11. 9.

e Iob.17.23

f Apoc.6.8.

g 2 Cor.5.

10.

h Pfal 95.

Heb.3.

Pœnitenti
veniam (po-
ſpondit, ſed
vivendi in
craftinum
non (poſpon-
dit, Chri,

220

Nemo tam
duos habuit
fauentes,
craftinum vt
poffit sibi
polliceri,
Senec,
Heb. 3. 13.

The Practice of Piety.

who promiseth to morrow ?
There are now in Hell many
young men, who had purpoſed
to repent in their old age : but
Death cht teem off in their im.
penitencie, ere euer they could
attaine to the time they ſet for
their repentance. The longer a
man runs in a diſeafe, the harder
it is to be cured, for cuitome of
ſin, breeds hardneſſe of heart :
and the impediments which hin-
der thee from repenting now,
will hinder thee more, when
thou art more aged.

A wife man beeing to goe a
farre and foule iourney, wil not
lay the heauieſt burthen vpon
the weakeſt Horſe. And with
what conſcience canſt thou lay
the great load of repentance on
thy feeble and tyred old age :
whereas now in thy chieſeſt
ſtrength thou canſt not lift it:
but art ready to ſtagger vnder
it? It is wifedome for him that
is to faile a long and dangerous
voyage,

The Practice of Piety.

221

voyage, to lye playing and fleecing, whileſt the winde ſerueth, and the Sea is calme; the Ship found, the Pilot well, the Mariners ſtrong: and then ſet forth when the winds are contrary, the weather tempeſtuous, the Sea raging, the Ship rotten, the Pilot ſicke, and the Saylors languageing ? Therefore, O ſinfull Soule, begin now thy conversion to God, whileſt Life, Health, Strength, and Youth lasteth: before thofe a yeeres draw nigh, when as thou ſhalt ſay, 'hane no pleasure in them. God euer required in his ſeruice, the b first borne; and the c first fruits; and thofe to bee offered vnto him without delay. So iuſt d Abel offered vnto God his firstlings, and fattest Lambes; and reaſon good that the best Lord ſhould bee first, and best ſerued. All Gods ſeruants ſhould therefore e mem ber to ſerue their Creator

L 3

a Eccl. 12.

b EXO. 13. 2

c EXO. 22. 29

d Gen. 4. 4.

e Eccleſ. 12.

222

The Practice of Pietie.

f Gen. 22. 3

g Gen. 43. 3.

h Mal. 1. 8.

i Dan. 1. 4.

2. Sam. 5. 8.

in the dayes of thy youth: and
f early in the morning like A-
braham, to sacrifice vnto God
the young Isaac of their age. g Te
shall not see my face. (Faith Joseph
to his Brethren) except you bring
your younger brother with you.
And how shall thou looke in
the face of f esus, if thou gueft
thy younger yeeres to the Diuel,
and bringeft him nothing but
thy blinde, lame, and decrepit
old age? Offer it vnto thy Prince
Faith h Malachie; If hee will
not accept such an one to serue
him; How shall the Prince of
Princes admit such an one to be
his seruant? If the i King of Ba-
bel would haue young men ( well
fauoured: and such as had abilitie
in them) to stand in his Palace ;
shall the King of Heauen haue
none to stand in his Courts, but
the blinde and lame, such as the
Soule of David hated? thinkeft
thou, when thou haft serued
Satan with thy prime yeeres ; to
fatisfie

223

The Practice of Piety.

fatisfie God with thy dotage?
Take heede, left God turne
thee ouer to thy old Master a-
gaine: that as thou haft all the
daies of thy life done his worke:
so hee may in the end pay thee
thy wages. Is that a fit time to
vndertake by the serious exer-
cises of repentance ( which is
the worke of works) to turne thy
finnefull Soule to God; when
thou art not able with all thy
strength, to turne thy weary
bones on thy soft bed? If thou
findeft it so hard a matter now;
thou shall finde it farre harder
then. For thy sin will wax ftron-
ger, thy strength will grow wea-
ker, thy Conscience will clogge
thee, paine will diftraet thee, the
feare of death will amaze thee,
and the visitation of friends wil
so disturbe thee, that if thou be
not furnished afore-hand, with
store of faith, patience, and con-
solation, thou shall not be able
either to meditate thy self, or to

L 4

heare

224

The Practice of Piety.

heare the words of comfort from others: not to pray alone, nor to ioyne with others who pray for thee. It may bee thou shalt bee taken with a dumbe palfie, or such a deadly senſesmeſſe, that thou shalt neither remember God, nor thinke upon thine owne eſtate. And doeſt thou not well deferue, that God should forget to ſave thee in thy death, who art so vaniſhfull now to ſerve him in thy life? The ſcare of death will drive many at that time, to cry, Lord, Lord: but Chriſt protesteth, that he will not then know them for his. Yea, many shall then (like Efau) with teares seeke to repent; and yet finde no place of repentance. For man hath not free will to repent when hee will, but when God will giue him grace: and if mercy shewed her ſelfe so inexorable, that ſhee would not open her gates to ſo tender Suiters as Virgins; to ſo earneſt

Mat.7.13.

Heb.12.17.

Mat.25.11.

225

The Practice of Piety.

earneſt ſuters as knockers, because they knocked too late: How thinkeſt thou, that ſhee will euer ſuffer thee to enter her gates, being so impure a wretch that neuer thinkeſt to leaue ſinne, till ſinne firſt leaue thee, and didſt neuer yet knock with thine owne firſts, vpon the brest of a penitent heart? And iuſtly doth her Grace deny to open the Gates of heauen, when thou knockeſt in thine aduerſity, who in thy proſperitie woudeſt not ſuffer Chriſt, whileſt hee knockeſt, to enter in at the Doore of thy Heart. Truſt not either late repentance, or long life: not late repentance; because it is much to bee feared, left that the repentance which the ſcare of death enforceth, ayes with a man dying. And the Hypocrite, who deceiued others in his life, may deceive him ſelfe in his death. God accepted none but Free-will Offerings: and there

Apoc.3.10.

I 5

pen-

226

The Practice of Piety.

Nastemtes
morimur, s-
misque abo-
vigine pen-
det:
Et pubeseen-
des iunila
seneca pre-
mist. Mani.

Nequities
vita non fi-
nit esse senè.

Mat. 27. 49.

pentance that pleaseth him
must bee voluntary, and not of
constraint. Not long life; for old
age will fall vpon the necke of
youth: and as nothing is more
sure then death, so nothing is
more uncertaine then the time
of dying. Yea, oft-times when
ripenesse of sinne is haftened
by outragiousnesse of sinning,
God suddenly cutteth off such
victious liners, either with the
sword, intemperatenesse, luxurie,
surfeit, or some other fearefull
manner of sickenesse. Maiest thou
not see, that it is the euill spirit
that perſwades thee to deferre
thy Repentance till old age;
when experience tells thee,
that not one of a thousand that
takes thy courfe, doth euer at-
taine vnto it? Let Gods Holy
Spirit mooue thee not to giue
thy ſelfe any longer, to eate and
drinke with the drunken, left
thy Master ſend death for
thee in a day, when thou lookest
not

227

The Practice of Piety.

not for him, and in an houres that
thon art not aware of, and so ſu-
denly cut thee off, and appoint thee
thy portion with the Hypocrites,
where ſhall be weeping and gnash-
ing of teeth. But if thou loueſt
a long life; feare God, and
long for life euerlasting. The
longeſt life heere, when it
comes to the period, will ap-
pare to haue beene but as a
b tale that is told, a c vanishing va-
pour, a flitting d shaddow, a ſee-
ming e dreame, a glorious flow-
er, growing and t flourishing in
the g morning, but in the euening,
cut downe and withered: or like
a b Weauers ſhuttle, which by
winding here and there, Swiſtly
vnwindeth it ſelfe to an end. It
is but a i moment, ſaith Saint
Paul. O then the madnesse of
man! that for a moment of k sin-
full pleasure, wil hazard the loffe
of an i Eternall weight of glory.

These are the ſeuen chieſe
hinderers of Piety, which muſt
bee

a Deu. 30. 16
Prou. 3. 2.
Psal. 3. 2.
Pr. 34. 11, &c

b Psal. 90. 9.

c Iam 4. 14.

d Pr. 109. 3.

e Psal. 76. 5.

f 2 Pet. 14. 24.

g Psal. 90. 6.

h Ifa. 8. 12.

12 Cor. 4. 17.

k Heb. 11. 25.

12 Cor. 4. 17.

228

The Practice of Piety.

Mark. 16.9.
Luke 8. 2.

be cast out like Mary Magdalens seuen Duetts, before euer thou canst become a true practitioner of Piety: or haue any found hope to enioy either favour from Christ by grace, or fellowship with him in glory.

The Conclusion.

TO conclude all : for as much as thou seest, that without Christ, thou art but a flane of sinne, Deaths vassall, and Wormes meate, whose thoughts are vaine, whose deeds are vile, whose pleafures haue (carce beginnings, whose miseries neuer know end ; What wife man would incurre theſe helliſh torments, though hee might by liuing in fin, purchase to himſelfe for a time, the Empire of Auguſtus, the riches of Cæſus, the pleafures of Salomon, the policie of Achitophel, the voluptuous fare, and fine apparel of Dines? for

229

The Practice of Piety.

for what should it anaile a man (as our Sauiour faith) to win the whole World for a time; and then to lose his ſonle in Hell for euer ?

And seeing that likewife thou seest how great is thy happinesſe in Christ; and how vaine are the binderances, that debar thee from the fame: beware (as the Apoſtle exhorteth) of the deceitfulnesſe of Sinne. For that Sinne, which ſeemes now to be so pleafing to thy corrupt nature, will one day prooue the bitterest enemy to thy distressed ſoule: and in the meane while harden (vnwares) thine impenitent heart.

Heb. 3. 23.

Sinne (as a Serpent) ſeemes beautifull to the eye: but take heede of the ſing behinde: whose venemous effects if thou kneweſt, thou wouldſt as carefully flie from Sinne, as from a Serpent: for,

1. Sinne did neuer any man good,

230

The Practice of Piety.

good, and the more finne a man
hath committed, the more odious hee hath made himselfe to
God, the more hatefull to all
good men.

Psal. 167. 17

3. Sinne brought vpon thee all the enill croffes, loffes, disgraces, and sicknes, that euer befell thee. Fooles (Faith David) by reason of their transgressions, and because of their imquities, are afflicted. Jeremy in lamenting manner asketh the question; Wherefore is the living man sorrowfull? The Holy Ghost answereth him; Man suffereth for his sin. Hereupon the Prophet takes vp that dolefull out cry against finne, as the cause of all their miseries, Woe now unto us that euer we have finned.

Lam. 3. 30.

Lam. 5. 16.

3. If thou doest not speedily
repent thee of thy sinnes, they
will bring vpon thee yet farre
greater plagues, loffes, croffes,
shame, and judgement, then
euer hitherto befel thee. Reade
Lenst.

The Practice of Piety.

Levi. 29. 18, &c. Deut. 28. 15,
&c.

4. And lastly, if thou wilt not caft off thy finne; God (when the measure of thine iniquities is full) will caft thee off for thy sin: for as he is inflamed, so he hath power to kill and caft into Hell, all hardened and impenitent sinners. If therefore thou wilt avoid the cursed effects of finne in this life, and the eternall wrath due thereto in the world to come, and bee assured that thou art not one of those, who are giuen ouer to a reprebate sense; Let then (O finner) my counsell be acceptable unto thee: breake off thy sinnes by righteousnesse, and thine iniquities, by shewing mercy towards the paore: O let there (at length) bee an healing of thine error. Nathan vsed but one Parable, & David was converted: Ionus preached but once to Nine, and the whole City repented: Chrift looked but once on Peter,

231

Gen. 15. 16

Dan. 4. 14

2 Sam. 12. 13

Ioh. 3. 5, &c

232

Luk.22.62.

2 Cor. 5.20.

The Practice of Piety.

Peter, and hee went out and wept bitterly. And now, that thou art oft, and so louingly entreated not by a Prophet, but by Christ the Lord of Prophets: yea, that God himselve, by his Embassadors, doth pray thee to bee reconciled unto him, leaue off thine adultery, with David, repent of thy sinnes like a true Niniuise, and whilest Christ looketh in mercy vpon thee; leaue thy wicked companions, and weepe bitterly for thine offences.

Content not thy selfe with that formall religion, which vnregenerated men haue framed to them selues, in stead of sincere devotion: for, in the multitude of opinions, most men haue almost lost the practice of true Religion. Thinke not that thou art a Christian good enough, because thou doest as the most, and art not so bad as the worst. No man is so wicked that hee is addicted to all kinde of vices, for

233

The Practice of Piety.

(for there is an Antipathie twixt some vices:) But remember that Christ faith: Except your righteousness shall exceed the righteousness of the Scribes and Pharises, yee shall in no case enter into the Kingdome of Heauen. Confider with thy selfe, how farre thou commest short of the Pharises, in fasting, praying, frequenting the Church, and inguing of almes. Thinke with thy selfe how many Pagans, who neuer knewe Baptisme; yet in moral vertues, and honesty of life, doe goe farre beyond thee. Where is then the life of Christ thy Master? and how farre art thou from being a true Christian? If thou dost wiltingly yeeld to liue in any one grosse sinne, thou canst not haue a regenerated Soule: though thou reformest thy selfe like Herod, from many other vices. A true Christian must haue respect to walk in the truth of his heart,

Mat. 5. 20.

Mark. 6. 10.

234

The Practice of Piety.

Iam.2.10.

I Per.2.1.

Mat 7.11.

Mat.19.23.

Mat.7.14.

& 22.14.

Luk.13. 4:

sach

heart, in all the Commandments of God alike: for (faith S. James) He that shall offend in one point of the Law (wilfully) is guilty of all. And Peter bids vs lay aside (not some, but) all malice, guile, and hypocrite, &c. One sinne is enough to damne a man's Soule, without repentance: dreame not to goe to Heauen by any neerer, or easier way, then Christ hath trayned vnto vs in his Word. The way to Heauen is not easie or common, but strait and narrow: yea, so narrow, that Christ protesteth, that a rich man shall hardly enter into the Kingdome of Heauen, and that thofe who enter, are but few: and that thofe few cannot get in, but by striuing: and that some of thofe who striue to enter in, shall not be able. This all Gods Saints (whilest they here liued) knew well; when with so often fasting, so earneft prayers, so frequent hearing the Word, and

235

The Practice of Piety.

and receiving the Sacraments, and with such abundance of teares, they denoutly begged at the hands of God, for Chrifts sake, to bee received into his Kingdome.

If thou wilt not beleeue this truth; I assure thee that the Diuell, which perfwades thee now, that it is easie to attaine Heauen, will tell thee hereafter, that it is the hardest busines in the world. If therefore thou art desirous to purchase found affluence ofSaluation to thy Soule, and to goe the right and safe way to Heauen: get forthwith (like a Wife Virgin) the Oyle of Piety in the Lampe of thy conversion: that thou maiest be in a continuall readinesse to meete the Briaegroome, whether bee commeth by Death, or by Judgement. Which, that thou mayest the better doe, let this be thy daily practice.

How

Mat.25.1,
&c.

236

The Practice of Piety.

How a private man must be-
gin the Morning with
Piety.

a Primitia
oris & cor-
di Deo effi-
venda. Amb.
in Pfal. 119.

Exod.27.
20,21.
Exo.36.7.

Pfal. 141.2.

A Sfoone as euer thou awakest in the morning, keepe the doore of thy heart taft shut, that no Earthly thought may enter, before that God be come in firft: and let him (before all others) haue the a first place therein. So all euill thoughts either will not dare to come in: or shall the easier bee kept out : and the heart will more favour of piety and godlineffe all the day after. But if thy heart bee not (at thy firft waking) filled with some meditations of God and his Word; and dressed like the Laspe in the Tabernacle, euery Morning and Evening, with the Oyle Oline of Gods Word; and perfumed with the sweete Incense of Prayer: Satan will attempt to fill it with worldly cares,

The Practice of Piety.

cares, or fleshly desires, so that it will grow vnfit for the seruice of God, all the day after fending forth nothing, but the bench of corrupt and lying words, and of rash and blasphemous Oathes.

Begin therefore euery dayes worke, with God's Word and Prayer. And offer vp vnto God vpon the Altar of a contrite heart, the groanes of thy Spirit, and the calnes of thy lips, as thy morning sacrifice, and the firft fruits of the day: and as foone as thou awakest, fay vnto him thus:

A short Soliloqie, when one firft wakes in the Morning.

MY ſonle waiteth on thee,
O Lord, more then the
Morning Watch watcheth for
the Morning. O God, therefore
bee mercifnl unto mee, and bleſſe
mee, and cause thy face to ſhine
upor

237

a Pfal. 51.
b Rom. 8.
c Hof. 13.2.

Pfal. 103.6.

Pfal.67.1.

238

The Practice of Pity.

upon mee: fill mee with thy mercy
this morning, so shall I reioyce and
be glad all my dayes.

Meditations for the
Morning.

Then meditate.

Psal. 99. 14.

2 Thef 1. 10

Iude, v. 14.

Phil. 3. 21.

Mat. 13. 43.

and 17. 2.

Luke 9. 31.

1. How Almighty God can (in the Resurrection) as easily raise up thy body out of the GRANE, from the sleep of Death; as hee hath this Morning wakened thee in thy Bed, out of the sleep of Nature. At the dawning of which Resurrection day, Christ shall come to be glorified in his Saints: and every one of the bodies of the thousands of his Saints (beeing fashioned like vnto his glorious body) shall shine as bright as the Sun. Al the Angels shining like-wise in their glory: the body of Christ surpalsing them all in splendor and glory: and the God-head

239

The Practice of Piety.

head excelling it. If the rifting of one Sun, make the Morning skie so glorious; what a bright shining and glorious Morning will that bee, when so many thousand thousands of bodies, far brighter then the Sunne, shall appeare and accompany Christ and his glorious traine, coming to keepe his generall Sefusions of Righteousneſe, and to judge the wicked angels, and all vngodly men? And let not any transitory profit, pleasure, or vain-glory of this day, cauſe thee to lose thy part and portion of the Eternall bliffe and glory of that day, which is properly termed the Resurrection of the Inst. Beaſts haue bodily eyes, to fee the ordinary light of the day: but endeuer thou with the eyes of Faith, to fore-fee the glorious light of this Day.

2. That thou knowest not how weere the euill Spirit (which night and day like a roaring Lyon,

Act. 17. 31.

1 Cor. 6. 3.

Iudev. 19.

Luke 14. 14.

1 Pet. 5. 8.

Iob 17.

24

The Practice of Piety.

Iob 1. 10.
Psal. 121.4.
Psal. 34.7.
and 19.11.
Gen. 32.3, 20.
& Kin. 6.16.

Luk. 22.61,
62.

Ier. 20.14.
Iob 3.16
Tit. 2.5.
* Gallo ca-
nente, smas
Latro relin-
quit Infidias
&c.
Ambrof.
Hexam. lib.
5. cap. 14.

on, walketh about seeking to de-
noure theee ) was vnto thee whi-
left thou slept, and waft not
able to helpe thy selfe : and that
thou knowest not what mis-
chiefe hee would haue done to
thee, had not God hedged thee
and thine, with his euer-waking
prudence, & guarded thee with
his holy and bleffed Angels.

3. If thou heareft the Cocke
crow; remember Peter, to imi-
tate him: and call to minde that
Cocke-crowing found of the laft
Trumpet, which shall waken
thee from the dead. And con-
sider in what cafe thou art, if it
founded now ; and become
such, as thou wouldeft wifh to
bee then : left at that day thou
wilt wifh, that thou hadst ne-
uer seene this; yea, curſe the
day of thy naturall birth, for
want of being new borne by
ſpitall grace. * When the
Cocke crowes, the Theefe de-
ſpaires of his hope, and giues
ouer

The Practice of Piety.

241

ouer his nights enterprife : so
the Dineell eeaſeth to tempt or
attempt any further, when he
heares the denout Soule, wa-
king her ſelfe with Moriling
prayer.

4. Remember, that Almigh-
tie God is about thy bed, and
ſeeth thy downelying, and thy
vprifing, vnderstandeth thy
thoughts, and is acquainted
with all thy wayes. Remember
likewise, that his Holy Angels,
who guarded and watched o-
uer thee all night, doe also be-
hold how thou wakeſt and ri-
ſeſt. Doe all things therefore as
in the awefull preſence of God,
and in the fight of his holy
Angels.

5. As thou art putting on
thine apparell, remember, that
they were firſt giuen as con-
rings of ſhame, being the fil-
thy effect of ſhame: and that
they are made but of the offalls
and excrements of dead beaſts:
M There-

Pf. 139. 2, 3.

Gen. 31.55.
& 22.12
Pf. 91.5.11.

Acf. 12.11.

242

The Practice of Piety.

Mat.22.11.
Rom.13.14
1 Cor.1.30.
Phil.3.9.
Apoc.19.18
Eph.4.24.

Apoc.16.15

Therefore whether thou respect the stuffe, or the first institution, thou haft so little cause to bee proud of them, that thou haft great cause to be humbled at the fight and wearing of them; seeing the richest apparell are but fine Couers of the fouleft shame. Meditate rather, that as thine apparell serves to couer thy shame, and to fence thy body from cold, so thou shouldst bee as carefull to couer thy Soule with that Wedding Garment, which is the Righteousness of Christ, and (because apprehended by our Faith) called the Righteousness of the Saints: Left, whilest wee are richly apparelled in the fight of man, we be not found to walke naked, (so that all our filthiness be seen) in the fight of God. But that with his Righteousness (as with a Robe) we may couer ourSELVES from perpetuall shame, and shield our soules

The Practice of Piety.

from that fiery cold that will procure infernal weeping and gnashing of teeth. And withall consider, how blessed a people were our Nation, if every silken suite did cover a fanctified soule. And yet a man would thinke, that on whom God beftowed most of these outward blessings; of them hee should receive greatest inward thankes. But if it prooue otherwise; their reckoning will prooue the heauier in the day of their accounts.

6. Consider, how God'smercy is renewed vnto thee every morning, in giuing thee (as it were) a new life: and in cauſing the Sunne, after his vncerant race, to riſe againe to giue thee light. Let not then his glorious light burne in vaine: but preuent rather (as oft as thou canſt) the Sunne rifiſing, to giue God thankes: & kneeling down at thy bed-side, salute him at M 2 the

243

Mat.22.13.

Luk.12.48.

Lam.3. 23.

Phil.19.5.

244

Wisd. 15. 23.

The Practice of Piety.

the Day-spring with some de-
uout Antelacanum, or Morning
Soliloquie's containing an ham-
ble confession of thy flames,
the pardon of all thy faults, a
thankf-giving for all his bene-
fits, and a crauing of his graci-
ous protection to his Church,
thy selfe, and all that doe belong
vnto thee.

Briefe directions how to reade the
Holy Scriptures, euen enerie
yeere ouer, with edfe, profit,
and reuerence.

B Vit for as much, that as Faith is the soule; so reading and meditating of the Word of God, are the Parents of Prayer : Therefore, before thou prayest in the Morning, first, reade a Chapter in the Word of God; then meditate a while with thy selfe, how many excellent things thou canst remember out of it:

As

245

The Practice of Piety.

As first, what good counsels
or exhortations to good works,
and to holy life.

Secondly, what threatnings
of Judgements, against such and
such things; and what fearfull
examples of God's punishment
or vengeance, vpon such and
such Sinners.

Thirdly, what bleſsings God
promiseth to Patience, Chastitie,
Mercie, a Almeſdeeds, Zeale in
his ſeruice, Charitie, Faith, and
trust in God, and such like Chri-
tian vertues.

Fourthly, what gracious de-
liverances God hath wrought;
and what ſpeciall bleſsings hee
hath befought vpon them,
who were his true and zealous
Servants.

Fifthly, apply these things to
thine owne heart, and read not
these Chapters, as matters of
Historicall discourse ; but as
if they were so many Letters
or Epistles ſent downe from
M 3 God

246

The Practice of Piety.

God out of Heauen vnto thee:
for whatsoeuer is written, is
written for our learning, Rom.
15.4.

Sixtly, reade them there-
fore with that reuerence, as if
God himselve stood by, and
spake these words vnto thee,
to excite thee to those vertues,
to diffwade thee from those
vices: affuring thy selfe, that if
such sinnes ( as thou readeſt
there) bee found in thee with-
out repentance, the like plagues
will fall vpon thee: but if thou
doeſt praeſe the like Piety and
vertuous deedes, the like bleſ-
sings ſhall come vnto thee and
thine.

In a word apply all that thou
readest in holy Scripture, to
one of these 2. heads chiefly;
either to confirme thy faith, or
to increase thy repentance: for
as Suſtine & Abſtine, beare and
forbeare, was the Epitome of
a good Philosophers life; so
Crede

Episteteri diel.

247

The Practice of Piety.

Crede & Resipisce, beleene and
repent is the whole ſumme of a
true Christians profefſion. One
Chapter thus read with understan-
ding, and meditated with
application, will better feed and
comfort thy ſonle, than fine
read & run ouer without mar-
king their ſcope or ſenſe, or
making any vſe therof to thine
owne ſelfe. If in this manner
thou ſhalt read three Chapters
euery day: one in the Morning,
another at Noone, and the third
at Night, ( reading so many
Psalmes in ſtead of a Chapter,
as our Church Liturgy appoints
for Morning and Eucening prai-
ers) thou ſhalt read ouer all the
Canonical * Scripture in a yeere,
except ſixe Chapters, which
thou maiſt adde to the taske of
the laſt day of the yeere. The
reading of the Bible in order,
will helpe thee the better to vn-
derſtand both the Historie and
ſcope of the holy Scripture. And

M 4

as

* In the
Canonical
Bookeſ of
the old Te-
ſtament are
139 Chap.
but diſtri-
buting the
150. Pſalmes
into 60.
parts, thou
ſhalt find but
841. which
beeing added
to 260. (the
number of
the Chap.
in the new
Teſtament)
will amount
to 1201. di-
viding which
by three in-
to 365. (the
number of
the dayes of
the yeere)
there will
remaine but
ſixe, which
thou mayeſt
diſpoſe of
as is pre-
scribed.

248

b Hos viginti duos libros Iege, cù Apo- crevphis verd nihil habeas negotii : has tantum Itadide meditate Scripturas, quas in Eccle- sia confideter legimus.

Multi prut- dentiores et & Religiosos, res fuerunt Apostoli, & primi Ess- copi veritatis duces, qui no has eas tradi- derunt. Tu i- gitar cum iis illus Eccleſiæ non tranſigne- diaris illus terminos Ac veteris Te- ftamenti (ut dictum eſt) viginti duos meditate li- bros. Cyril Hier, Catechist.

## The Practice of Piety.

as for the *b Apocrypha*, being but penned by *mans spirit;* thou maieſt reade them at thy plea- sure: but beleeue them so farre as they agree with the Cano- nicall Scripture, which is indi- ted by the *Holy Gboſt*.

But it may be thou wilt ſay, that thy *buſineſſe* will not admit thee so much time, as to reade every Morning a Chapter, &c. *O Man*, remember that thy life is but *short*, and that *all this businesſe* is but for the vſe of this *short life*: but ſaluation or dam- nation is *cuerlaſting*! Rife vp therefore every morning, by so much time the earlier: defraud thy foggy ſlesh of so much ſleepe, but robbe nor thy ſoule of her ſoode, nor God of his ſervice: and ſerue the *Almighty* due- ly whileſt thou haſt time and health.

Having thus read thy Chap- ter, as thou art about to pray, remember, that *God is a God of*

c holinesſe,

## The Practice of Piety.

249

c holinesſe, whereof he warneth vs by repeating so often, d Be ye Holy, far I am Holy. And when he denoured with a ſudden fire, e Nadab and Abihu, for offering vnto him incense with e ſtrange fire, (like those now adayes, who offer Prayers from hearts fraight with the fire of lust and malice) the Lord would giue no other reaſon of his ſudge- ments but this, I will be ſanctiſed in them that come neere me. As it he should haue ſaid: If I can- not be ſanctiſed by them who are my ſeruants, in ſerving me with that Holinesſe that they ſhould; I will be ſanctiſed on them, by confounding them with my juſt Judgements, which their lewdneſſe doth de- ferne. God therefore cannot a- bide any wilſull vncleaneneſſe or filthineſſe in them who ſerue him: inſomuch, that he com- manded the Israelites, that when they were in Campe M 5 againſt

c Exod. 20.
36.
d Leu. 31.
44. & 19.2.
& 20.7.
e 1. Pet. 2.5
f Leu. 10.2.

Verſ. 3.

250

The Practice of Piety.

Deu.23.13,
14.

against their Enemies, they
should digge a hole with a
paddle, and couer their excre-
ments: his reason is, For the
Lord thy God walketh in the
middest of the Campe, to deliuer
thee, and to gine thine enemies
before thee: therefore thy Hoſt
ſhall be holy, that he ſee no filthy
thing in thee: and turne away from
thee.

If he will haue men to be so
holy in time of Warre in the
Field: how much more holi-
nes expecteth he at our hands,
in time of peace, in our houſes?
Therefore, faith Zophar in Iob:
If thou prepare thine heart, and
ſtretch out thine hands towards
God to pray: if iniquity bee in
thy hand, put it farre away, and
let no wickedneſs dwell in thy
Tabernacles. For as Eſay faith;
If there bee any uncleannesse in
our hands (that is, any sin where-
of wee haue not repented) though
wee ſtretch out our hands vnto
him,

Iob.11. 23,
24.

Isa.2,15.

251

The Practice of Piety.

him and make many Prayers, the
Lord will hide his eyes from us,
and will not beare our Prayers.
Therefore before thou prayest,
let God ſee that thy heart is
ſorrowfull for thy ſinne: and
that thy minde is resolved( tho-
row the aſſiſtance of hisgrace)
to amend thy faults. And then
hauing waſhed thy ſelſe, and
adorned thy body with apparel,
which beſeemeth thy calling,
and the Image of God, which
thou beareſt, ſhut thy chamber
doore, and kneele downe at thy
bed ſide, or ſome other conue-
nient place: and in reuerent
manner lifting vp thy heart, to-
gether with thy hands and eyes,
as in the prefence of God, who
ſeeth the inward intention of thy
ſoule; offer vp vnto God from
the Altar of a contrite heart;
thy prayers as a Morning ſacri-
fice, through the Mediation of
Christ, in these, or the like
words..

A

255

The Practice of Piety.

A Prayer for the
Morning.

2 Kin.8.27

Pfal. 132.7c

Heb.4.16.

Dan.9.18.

Mat.3.17.

Isa. 2.5.

Pfal. 51.5.

O Most mighty and glorious God, full of incomprehensible power and Maiety, whose glory the very Heauen of Heauen is not able to contain: look downe from heauen, vpon me thine vnworthy seruant, who here prostrate my selfe at the footstool of thy Throne of Grace. But looke vpon me, O Father, through the merits and mediation of Jefus Christ, thy beloved Son, in whom onely thou art well pleased. For of my selfe I am not worthy to stand in thy presence, or to speake with mine uncleane lips, to so holy a God as thou art. For thou knowest that in meue I was conceined and borne, and that I haue liued euer since in iniquitie: so that I haue broken all thy Holy Com-

The Practice of Piety.

253

Commandements by finfull motions, uncleane thoughts, euill words, and wicked workes: omitting many of those duties of Pietie which thou requirest for thy seruice, and committing many of those vices, which thou (vnder the penaltie of thy difpleasure) haft forbidden.

[Here thou maiest confesse vnto God thy secret fins, which doe moft burthen thy confidence: with the circumftances of the time, place, person, and maner, how it was committed, faying, But more especially, O Lord, I doe here with griefe of heart confesse vnto thee, &c.]

And for these my finnes, O Lord, I stand here guiltie of thy Curfe, with all the miseries of this life, and euerlafting torments in Hell fire, when this wretched life is ended, if thou shouldst deale with me according to my desert. Yea, Lord, I confesse, that it is thy mercy which

Gen. 6.5.

Mat.25.39.

and 12.34.

Pf 140.1, 2.

Dan.9.10.

Dom.9.11.

Leuit. 76.

14, &c.

Deu.17.26.

Dan. 9. 11.

Gal.3.10.

Efd.9.13.

254

The Practice of Piety.

Lam. 3. 22.

Psal. 130. 3.

Psal. 5. 7.

Psal. 13. 5.

Psal. 140. 2.

Ezek. 36. 25

I Ioh. 1. 9.

Gal. 2. 13.

which indureth for either, and thy compassion which neuer failes: that is the cause that I haue not beene long agoe consumed. But with thee, O Lord, there is mercy, and plenteous redemption. In the multitude therefore of thy mercy, and confidence in Christ's mercies, I intreat thy divine Machtie, that thou wouldeft not enter into judgement with thy Servant, neither be so extreme, to marke what I haue hitherto done amisse: for if thou doeft, then no flesh can bee instified in thy fight; nor any liuing stand in thy presence. But be thou mercifull vnto mee, and wash away all the uncleannesse of my sinne, with the merits of that precious Blood, which JESUS Christ hath shed for mee. And seeing that hee hath borne the burthen of that Curse, which was due to my transgressions: O Lord, deliver mee from my sins, and from all those judgements

The Practice of Piety.

255

ments which hang ouer my head, as due vnto me for them: And separate them as far from thy presence, as the East is from the West: bury them in the buriall of Christ; that they may neuer haue power to rife vp against me, to shame me in this life, or to condemne me in the World which is to come. And I befeech thee, O Lord, not only to wash away my sinnes, with the blood of thine Immaculate Lambe; but also to purge my heart, by thy holy Spirit, from the droffe of my naturall corruption: that I may seele thy Spirit, more and more killing my sinne, in the power and practice thereof: so that I may with more freedome of mind and liberty of will, serue thee the euer-lining God, in righteousness and holinesse, this day: And giue mee grace, that by the direction and assistance of the fame thy holy Spirit, I may perfeuere, to bee thy

Psal. 103. 12.

Col. 2. 12, 13

Eph. 2. 5, 6.

Ioh. 1. 39.

Psal. 51. 7, 10.

Gal. 4. 24, 25

Luk. 1. 74, 75

256

The Practice of Piesy.

Mat.24.13.

Psal.90.12.

thy faithfull and unfained fer-
uant vnto my liues end : that
when this mortall life is ended,I
may be made a partaker of im-
mortalitie, and cuerlafting hap-
pineſſe in thy Heavenly King-
dome. In the meane time, O
Lord, whileſt it is thy bleſſed
will and pleasure, that I may
continue to ſpend and end that
ſmall number and remnant of
dayes,which thou haſt appoin-
ted for me to liue in this vale of
miserie: Teach me ſo to number
my dayes, that I may apply my
heart vnto wisedome:and as thou
doeſt adde dayes vnto my life,
ſo, good Lord, I beſeech thee
adde repentance and amendment
to my dayes; that as I grow
in yeeres, ſo I may encreafe in
Grace and fauour with thee,
and all thy people. And to this
end, giue vnto mee a ſupply of
all thofe Graces which thou
knoweſt to be wanting in me,
and neceſſary for me, with an en-
creafe

257

The Practice of Pity.

creafe of all thofe good gifts,
wherewith thou haſt alreadie
endowed me: that ſo I may bee
the better enabled to leade ſuch
a godly life and honest conuerſati-
on, as that thy name may therby
be glorified, others may take
good example by me, and my
ſonle may more cheerefully feed
on the peace of a good confci-
ence, and be more replenifhed
with the ioy of the Holy Ghost.
And here, O Lord, according
to my bounden dutie, I giue
thee moſt humble and heartie
thankes for all thofe bleſſings,
which of thy goodneſſe thou
haſt beſtowed vpon me. And,
namely, for that thou haſt of
thy free loue, according to thine
eternal purpose elected me, before
the foundation of the World was
laide, vnto ſaluation in Jefus
Christ: for that thou haſt crea-
ted me after thine owns Image:
& haſt begun to reſtore that in
me, which was loft in our firſt
pa-

Rom.14.17

Eph. 1.4.

Mat.25.24.

Gen. 9. 6.

Eph. 4.24.

Col.3. to.

258

The Practice of Piety.

Parents: for that thou haſt ef-
fectually called me by the wor-
king of thy Spirit,in the preach-
ing of thy Gospel,and the recei-
uing of thy Sacraments, to the
knowledge of thy faning grace
& obedience of thy bleſſed wil:
for that thou haſt bought and
redeemed me with the bloud of
thine onely begotten Sonne, from
the torment of Hell, and thrall
of Satan: for that thou haſt by
Faith in Chrift, freely inſtified
mee, who am by nature the
childe of wrath: for that thou
haſt in good meaſure ſanctified
mee by thy holy Spirit, and gi-
ueſt mee ſo large a time to re-
pent,together with the meanes
of Repentance. I thanke thee
likewise, good Lord, for my
life,health,wealth,food,rayment,
peace, profperitie and plenty: and
for that thou haſt preferued me
this night, from all perils and
dangers of Body,and Soule, and
haſt brought mee ſafe to the
be-

beginning of this day. And as
thou haſt now wakened my
body from ſleepe: so I beſeech
thee, waken my ſoule from ſinne,
and carnall ſecuritie: and as
thou haſt cauſed the Light of
the day to ſhine in my bodily
eyes: so,good Lord,cauſe the
light of thy Word,and Holy Spi-
rit, to illuminate my heart: and
giue mee grace, as one of thy
children of Light, to walke in all
holy obedience before thy face
this day: and that I may ende-
nour to keepe faith and a cloare
conſcience towards thee, and to-
ward all men,in all my thoughts,
words, and dealings. And so,
good Lord, bleſſe all my ſtudies
and actions,which I ſhall take in
hand this day,as that they may
tend to thy glory,the good of o-
thers,and the comfort of mine
owne ſoule and conſcience in
that day,when I ſhall make my
ſinall Accounts vnto thee for
them. Oh my God,I keepe thy
ſeruant,

Eph. 5. 13.

Luke 16. 8.

Phil. 2. 15.

Act. 24. 16.

2 Cor. 5. 10

259

160

The Practice of Piety.

Zach.3.2.

Psa.35.7.

Psa.931.11

Phil.3.1.

Luk.23.46

fernant, that I doe no cuill vnto
any man this day a and let it be
thy blessed Will, not to suffer
the Diuell, nor his wicked an-
gels, nor any of his cuill mem-
bers, or my malicious enemies,
to haue any power to doe mee
any hurt or violence. But let
the eye of thy holy prouidence
watch ouer me, for good, and not
for cuill : and command thy
holy Angels to pitch their Tents
round about me, for my defence
and safety, in my going out and
comming in, as thou hast pro-
mised they should doe about
them that feare thy Name. For
into thy hands, O Father, I do
here commend my soule, and bo-
dy, my actions, and all that euer
I haue, to be guided, defended,
and protected by thee : being
assured, that what focuer thou
takest into thy custodie, can-
not perish, nor suffer any hurt or
harme. And if at any time this
day, I shall through frailtie for-
get

261

The Practice of Piety.

get thee; yet, Lord, I beseech thee, doe thou in mercy remember me. And I pray not vnto thee, O Father, for my selfe alone; but I beseech thee also bee mercifull vnto thy whole Church, and chosen people, whereofeuer they liue vpon the face of the earth. Defend them from the rage and tyrannie of the Diuell, the World, and Antichrist. Giue thy Gofpell a free and a ioyfull paſſage thorow the World, for the conversion of thofe who belong to thine Election and Kingdome.

Neh.13.31.

Bleſſe the Churches and Kingdomes (wherein we liue) with the continuance of Peace, ſuſtive, and true Religion. Defend the KINGS MAIESTIE from all his enemies, and grant him a long life, in health, and all happineſſe, to reigne ouer vs. Bleſſe the Prince PALATINE of Rhine, and the gracious LADY ELIZABETH, his

Psal.51.18,

19.

Isa.39.8.

Psal.72.15.

1.Tim.2.2.

Heft.6.10.

262

The Practice of Piety.

1 Tim. 2. 2.

1am. 5. 15.

Heb. 1. 13.
1 Cor. 10. 13

2 Tim. 2. 9.
2 Cor. 1. 5.
&c.

his Wife. Encreafe in them all
Heroical giforms, and Spirituall
graces, which may make them
fit for those places, for which
thou haft ordinated them. Di-
rect all the Nobilitie, Bishops,
Ministers, and Magiftrates
of this Church and Common-
wealth, to gouerne the Com-
mons in true Religion, Jastice, O-
bedience, and tranquillity. Bee
mercifull vnto all the Brethren
which feare thee, and call vpon
thy name. And comfort as ma-
ny among them as are sicke
and comforllesſe in body, or in
minde: especially, be fauou-
rable to all ſuch as ſuffer any
trouble or perſecution for the
teſtimony of thy truth, and ho-
ly Goffell: And give them a
gracious delinuerance out of all
their troubles, which way it
ſhal ſeeme beſt to thy wifedome:
for the glory of thy Name, the
further enlarging of the Truth,
and the more ample increafe
of

263

The Practice of Piety.

of their own comfort and con-
folution. Haſten thy comming,
O bleſſed SA nioua, and end theſe
ſinfull dayes. And give mee
grace, that like a wife Virgin,
I may be prepared with Oyle in
my Lampe, to meete thee the
ſweete Bride-groome of my
Soule, at thy comming: whe-
ther it be by the day of death,
or of Judgement: And then
Lord Jefus, come when thou
wilt: enen Lord Jefus come
quickly. These, and all other
Graces, which thou knoweſt
needfull and neceſſary for me,
this day and euermore, I hum-
bly begge and craue at thy
hands, O Father: giuing thee
thy glory, in that forme of
Prayer which CHRIST him-
felfe hath taught me to ſay vn-
to thee :

Our Father which art in Hea-
uen, Hallowed bee thy Name,
&c.

Me

Mat. 25. 12,
&c.

Apo. 23. 20

264

The Practice of Piety.

Meditations to stirre vs up
to Morning Prayer.

Heb.13.15,
16.

IF when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter: meditate that Prayer is thy spiritual grace, wherewith God is well pleased: And therefore it is so displeasing to the Dineil, and so irksome to thy flesh. Bend therefore thy Affections (will they, nill they) to so holy an exercise: affuring thy selfe, that it doth by so much the more please God, by how much the more it is vnpleasing to thy flesh.

2. Forget not how the holy Ghost puts it downe as a special note of reprobates: They call not upon the Lord: They call not upon GOD. And when Elihu suppoſed that Iob had caſt off

Psal.14.4.

Psal. 53:4.

The Practice of Piety.

265

of the fear of God, and that God hath caſt Iob out of his favour; he chargeth him that he restrained Prayer before God: making that a ſure note of the one, & a ſufficient cause of the other. On the other ſide, that God hath promiſed, that whoſener ſhall call on his name, ſhall be ſaued. It is certaine, that he who maketh no conscience of the duty of prayer, hath no grace of the holy Spirit in him. For the Spirit of grace and of prayer, are one: and therefore grace & prayer goe together. But he that can from a penitent heart (morning and euening) pray vnto God: it is ſure, that he hath his meaſure of grace in this world: and hee ſhall haue his portion of glory in the life which is to come.

3. Remember, that as loa-thing of meat, and painefulnes of speaking, are two ſymptoms of a ſicke body: so irkſome-nes of praying, when thou tal-

N

keſt

Iob.15.14.

Rom.10.13.

Zach.12.10

266

The Practice of Piety.

keft with God, and carelesſes
in hearing, when God by his
Word ſpeaks vnto thee: are two
ſure ſignes of a ſicke ſoule.

4. Call to minde the zealous
deuotion of the Chriſtians in
the Primitive Church : who
ſpent many whole nights and
vigils in watching and praying
for the forgiuenes of their fins!
and that they might bee found
readie at the comming of
Christ. And how that David
was not content to pray at Mor-
ning, at Eueniug, and at Noone:
but hee would also rife vp at
Mid-night, to pray vnto God.
And if Christ did chide his
Dilciples, becauſe they would
not watch with him one houre
in praying; what chiding doſt
thou deferue, who thinkeſt it
too long to continue in Prayer
but one quarter of an houre?
If thou haſt ſpent diuers houres
in feeing a vaine Maske, or a
Play; yea, whole dayes and
nights

Pf. 55. 16, 17
Pfa. 115. 67
Mat. 26. 40.

267

The Practice of Piety.

nights in carding and dicing, to
pleafe thy flesh; be aſhamed to
thinke a Prayer of a quarter of
an houre long, to be too long
an exercife for the ſetuice of
God.

5. Consider, that if the Pa-
pifts in their blind ſuperſtition,
doe it an vnknowne, and there-
fore a vnedifying Tongue, (ſit
only for the children of b my-
ſtical Babylon) mutter ouer vp-
on their c Beades, every mor-
ning & euening, ſo many ſcores
of Ane-Maries, Pater. Noſters,
and Idolatrous Prayers : how
ſhall they, in their ſuperſtitious
deuotion, rife vp in iudgement
againſt thee, professing thy ſelf
to be a true Worſhipper of
Christ: If that thou thinkeſt
theſe Prayers to be too long a
taske, being ſhorter for quan-
titie then theirs, but farre more
profitable for qualitie, tending
onely to God's glory, and thy
good; and ſo compiled of

N 2 Scrip-

a. 1 Cor. 14.
15. and 16.
26,37.
b. Gen. 11.
7:9.
Apoc. 17:5.
c. A ſupr-
ſtition.
Qui ſilo in-
ſertis nume-
rant ſua
murmura
ba. cisa.
Menr. Al.
phouſi. li. 4.

474

The Practice of Piety.

Now of the third sort of du-
ties after the holy
Assembly.

Leu, 11. 3.

AS thou returnest home, or
when thou art entred in-
to thy House, meditate a lit-
tle while vpon those things
which thou haſt heard. And
as the cleane Beaſts which
chew the cudde; so muſt thou
bring againe to thy remem-
brance, that which thou haſt
heard in the Church: And
then kneeling downe, turne
all to a Prayer, beſeeching
God to giue ſuch a bleſſing to
those things which thou haſt
heard; that they may bee a
direction to thy life; and a con-
folation vnto thy Soule. For
till the Word bee made thus
our owne, and as it were cloſe
hidden in our hearts, wee are
in danger left Satan ſteale it
away, and wee ſhall receive
no

Pfal: 119. 11

Mat 13. 19.

475

The Practice of Piety.

no profit thereby. And when
thou goest to Dinner, in that
reuerend and thankefull man-
ner before preſcribed; re-
member, according to thine
abilitie, to haue one or more
poore Chriſtians, whose hun-
gry bowels may bee refreshed
with thy meate; imitating
Holy Jſoß, who protested
that hee did neuer eate his mor-
fels alone, without the good com-
panie of the poore and Father-
leſe; that is the Commande-
ment of Chriſt our Maſter,
Luke 14. 13. Or at leaſt wife,
ſend ſome part of thy Din-
ner to the poore, who lies
ſicke in the backe Lane, with-
out any foode. For this will
bring a bleſſing vpon all thy
workes and labours; and it will
one day more reioyce thy
ſoule, than it doth now refreſh
his body, when Chriſt ſhall ſay
vnto thee, O bleſſed Childe of
GOD, I was an hungry, and
thou

Iob 31. 17, 18

Heft. 9. 22.

Deut. 15.

10, &c.

Matth. 25.

31, &c.

476

If thou be a private man, either performe these holy duties by thy selfe, or ioyne with some godly Family in the performance of them.

Act. 17. 11.
Heb 5. 14.
Mat. 26. 30.

* Deu. 6. 7;
20.
Heb. 6. 1.

## The Practice of Piety.

thou gaueſt me meate, &c. And for as much as thou haſt done it for my ſake, to the leaſt of these my Brethren, I take it in as good part, as if thou hadſt done it to mine owne ſelſe.

When dinner is ended, and the Lord praised; call thy family together, examine what they haue learned in the Sermon: commend them that doe well, yet discourage not them whose memories, or capacities are weaker: but rather helpe them; for their will and minds may bee as good. Turne to the Proofes which the Preacher alleadged, and * rubbe those good things ouer their memories againe. Then ſing a Pſalme or more: If time permit, thou maieſt teach and examine them in some part of the Catechisme: conferring euery point with the proofes of the holy Scripture. This will both increase our knowledge,

## The Practice of Piety.

ledge, and sharpen our memory: seeing by experience wee finde, that in euery trade they who are moſt exerciſed, are euer beſt expert. But in any wife, remember so to diſpose all these private exerciſes, as that thou mayeſt bee with the first in the holy Congregation at the Euening exerciſe; where behaue thy ſelſe in the like deuotion and reuerence, as was preſcribed for the holy Exerciſe of the Morning.

After Euening Prayer, and at thy Supper, behaue thy ſelſe in the like religious and holy manner, as was formerly preſcribed. And either before, or after Supper, if the ſeason of the Yeere and Weather doe ſerue:

1. Walke into the fields, and meditate vpon the Workes of GOD: for in euery Creature thou mayſt reade, as in an open Booke, the Wisedome, Power, Pro-

477

Heb. 5. 14.

Psa. 92. 5 & 19, 2, &c. & 8. 1. 3, &c.
Ro 2. 19, 2c
Prefentem narrat quolibet Herba Deum.

478

The Practice of Pity.

Esa.40.26.

Pfal.8.

Mat.25.35.
Iam.5.14,
&c.

Prouidence, and Goodneſſe of
Almighty God. And how that
none is able to make all theſe
things in the varietie of their
formes, vertues, beauties, life, mo-
tions, and qualities, but our moſt
glorious God.

2. Confider how gracious he
is, that made all theſe things to
ferue vs.

3. Take occasion hereby to
ſtirre vp both thy ſelſe and o-
thers to admire and adore his
Power, wifedome, and Goodneſſe:
and to thinke what vngratefull
wretches we are, if wee will
not(in all obedience) ſerue and
honour him.

4. If any neighbour be ſicke
or in any heauineſſe, goe to
viſite him: If any bee falne at
variance, help to reconcile
them.

To conclude, Three ſorts of
workes may lawfully be done
on the Sabbath Day.

1. Workes of Pity, which
eithe

The Practice of Pity.

496

either directly concerne the
Service of God, though they bee
performed by bodily labour,
as vnder the Law the Priests
did labour in killing and dref-
sing the ſacrifices, and burning
them on the Altar. And Chri-
tians vnder the Goſpel, when
they trauell farre to the places
of Gods worſhip, it is but a
Sabbath dayes ioueney, like to
that of the Shunamite, who
trauelled from home, to heare
the Prophet on the Sabbath
Day, because ſhee had no tea-
ching neere her own dwelling.
And the Preacher, though hee
laboureth in the ſweat of his
browes, to the wearying of his
body, yet hee doth but a
Sabbath dayes worke: For the
holy end ſanctifieth the worke,
as the Temple did the Gold,
or the Altar the gift thereon.
Or else ſuch bodily labour,
whereby the people of God
are assembled to his wor-
ſhip:

Mat.12.5.

A&.1.12.

2 Reg.4.22.

Mat.23.17,
19.

480

The Practice of Piety.

Num.10.23

21 Reg. 19 8

Mark.3.4.

b Mat.12.

13.

c Luk.13.15

d Mat 12.1

e Heft.9.12.

1 Cor. 11.

23,24.

f 1 Cor.16.3

o Num.11a
pracceps ex-
cipitur
Sabbato.

Iud.Com-
ment. sup.

Numb.13.1.

ship: as the founding of Trumpets under the Law, or the ringing of Bels under the Gospell.

2. Workes of Charitie, as to a faue the life of a man, or of b a beaft, to c fodder, water, and dresse, cattell : To make honest d prouifion of meate and drinke, to refrefh our felues, and to e releene, the poore, to vistie the sicke, to make collections for the poore, and such like.

Workes of necessitie; not faired, but prefent and imminent, and such as could not be presented before, nor cannot bee deferred vnto another day. As to refift the Inuaſion of Ene mies, or the Robbeties of Theeues, to quench the rage of Fire, &c for Physicians to ſtanch, or let blond, or to cure any other deſperate diſeafe : and for Mid-wines to helpe women in labour : Mariners may doe their Labours : Souldiers being aſſailed may fight: and o Poffes may

481

The Practice of Piety.

may ride for the publike good,
and such like. On these, or the
like occasions, a man may law-
fully worke : Yea, and when
they are called, they may vpon
any of these occasions, goe out
of the Church, and from the
Holy Exercifes of the Word and
Sacraments: prouided alwayes,
that they be humbled, that such
occafions fall out vpon that day
and time; and that they take
no Money for their paines on
that day, but onely for their
ſtuffe, as in the fear of God,
and conſcience of his Command-
dement.

When the time of reſt ap-
proacheth, retyre thy ſelfe to
ſome private place; and know-
ing, that in the ſtate of corrup-
tion no man liuing can ſanctifie
a Sabbath in that ſpirituall
manner that hee ſhould, but
that hee commits many brea-
ches thereof in his Thoughtes,
Wordes, and Deedes ; hum-
bly

X

482

The Practice of Piety.

bly craue pardon for thy defects,
and reconcile thy selfe vnto
God, with this or the like Eue-
ning Sacrifice.

A priuate Evening Prayer
for the Lords Day.

a Isa. 6. 3.

b Gen. 18.
27.

c Heb. 12.
29.

d Iob 11.
21.

e Psal. 51. 3.
f Zac. 3:1,2.

g 1. Cor. 11.
31.

O Holy, a holy, holy,
Lord God of Sabbaths!
Suffer mee, who am
but b daft and ashes,
to speake vnto thy most glo-
rious Maiestie. I know that
thou art a c consuming fire;
I acknowledge , that I am
but withered a stubble. My
c sinnes are in thy fight, and
Satan f stands at my right
hand, to accuse me for them.
I come not to excuse, but
to g iudge my selfe worthie of
all thofe Judgements which
thy Justice might most iust-
ly inflict vpon mee, a wret-
ched creature, for my sinnes
and

483

The Practice of Piety.

and transgressions. The number
of them is so great, the nature
of them is so grienous, that
they make mee seeme vile in
mine owne eyes; how much
more loathsome in thy fight? I
confesse, they make me to farre
from being worthy to be called
thy Sonne, that I am altogether
unworthy to haue the name of
thy meaneft Servant. And if
thou shouldeft but recompence
mee according to my desert,
the Earth (as wearie of such a
finfull burthen) should-open
her mouth, and swallow me
vp, like one of Dathans family,
into the bottomelesse Pit of
Hell. For if thou diddeft not
spare the naturall Branches,
those Angels of glorious ex-
cellencie, but hurled them
downe from the Heauenly ha-
bitations, into the paines of
Hellish darkeneffe, to bee kept
vnto damnation, when they
finned but once against thy

Y 2

Ma-

2. Sa. 6. 22.
Luk. 51. 21.

Psal. 106. 17.

2. Pet. 2. 4.

484

Gen.3.23.

Rom.2.5.

Iob 15.16.

The Practice of Piety.

Maiestie; and didst expell our
first Parents out of Paradise,
when they did but transgresse
one of thy Lawes: alas, what
vengeance may I expect, who
haue not offended in one finne
onely, heaping dayly finne vpon
finne, without any true repen-
tance; drinking iniquitie as it
were water, euer powring in,
but neuer powring out any fil-
thineffe; and haue transgresſed
not One, but All thy holy
Lawes and Commandements?
Yea, this preſent day, which
thou haſt straitly commanded
mee to keepe Holy, to thy
prayſe and worſhip, I haue
not ſo Religiously kept and
obſerned, nor prepared my
Soule in that holineſſe and
chaſtitie of Heart as was fit,
to meete thy bleſſed Maiestie
in the holy Asſembly of thy
Saints. I haue not atten-
ded to the Preaching of thy
Word, nor to the administra-
tion

The Practice of Piety.

tion of thy Sacraments, with
that humilitie, reuerence, and
denotion that I should. For
though I was preſent at thofe
Holy Exercifes in my bodie,
yet, Lord, I was ouertaken
with much drowſinſe: And
when I was awake, my minde
was ſo diſtraſted, and carried
away with vaine and world-
ly thoughts, that my Soule
feemed to be absent, and out
of the Church. I haue not
ſo duely (as I should) medi-
tated with my ſelfe, nor con-
ferred with my Family, vpon
thofe good inſtructions which
wee haue heard and receiued
out of thy holy Word, by the
publike Minifterie. For default
whereof, Satan hath ſtolne
the moſt part of thofe inſtru-
cions out of my Heart; and
I wretched creature haue for-
gotten them, as though they
had neuer beene heard. And
my Family doth not thriue

Y 3

485

486

The Practice of Piety.

* Heere
confesse
whatsouer
fault thou
haft done
that day by/
omission,
or committ-
sion: and
then seich-
ing from
thy heart a
deepe fight,
fly,
Psal. 105. 6.
Tam. 2. 13.

in knowledge and sanctification under my government, as they should. Though I knew where many of my poor brethren liued in want and neceffitie, and some in paine, and comfortleſſe; yet I haue not remembred to relieve the one with my Almes, nor the other with Conſolations: but I haue feaſted my ſelſe, and ſatisfied mine owne luſts. I haue ſpent the moſt part of the day in idle talkes, vaine ſports, and exercices. Yea, Lord, I haue, &c. * And for all theſe my finnes, my Conſcience cryes Guiltie, thy Law condemnes mee; and I am in thy hand, to receiue the ſentence. and Curſe that is due to the wilful breach of so holy a Commandement. But what if I am by the Law condemned? yet, Lord, thy Goſſel affures me, that thy mercie is aboue all thy workes; that thy grace transſ.

487

The Practice of Piety.

transcends thy Law; and thy goodneſſe delighteth there to reigne, where finnes doe moſt abound. In the multitude therefore of the Mercies and Meroits of JESUS CHRIST my Sauiour, I beſeech thee, O LORD, (who deſpifeſt not the fighting of a contrite heart, nor deſireſt the death of a penitent ſinner) to pardon and forgiue me all thofe my finnes, and all the errors of this day, and of my whole life, and free my ſoule from that Curſe and Iudgement which is due vnto mee for them. Thou that diddeſt iuſtifie the contrite Publican for ſoure words of Conſelſion, and receiuedſt the Prodigal Child (when hee had ſpent all the ſtocke of thy grace) into ſauour, vpon his repentance; pardon my finnes likewife, O Lord, and ſuffer me not to perſh for my transſedſions.

Y 4

Oh

Rom. 5. 16.

Ezek. 33. 11.

Luk. 18. 13.

488

The Practice of Piety.

Math.21.
31,32.

Lam.3. 22.

Oh spare me, and receive me into thy favour againe. Wilt thou (O Lord) receive me, who haſt received all Publicans, Harlots, and Sinners, that vpon Repentance funded to thee for grace ? Shall I alone be excluded from thy mercie? Fatre be it from me to thinke so : for thou art the same God of mercie vnto me, that thou waſt vnto them, and thy compaſsions neuer faile. Wherefore, O Lord, deale not with me after my merits, but according to thy great mercie. Execute not thy ſeuere Inſtice againſt me a ſinner; but exerciſe thy long ſufferance, in forbearing thine owne Creature. I haue nothing to preſent vnto thee for a ſatisfaction, but onely those bloodie Wounds, bitter Death, and Paffion, which thy bleſſed Senne, my onely Saviour, haſh ſuffered for me. Him (in whom onely thou art well pleased)

489

The Practice of Piety.

pleased) I offer vnto thee for all my finnes, wherewith thou art displeased. Hee my Mediator; the request of whose blood, speaking better things then that of Abel, thy mercie can neuer gaine-fay. Illuminate my vnderstanding, and ſanctifie my heart with thy holy Spirit, that it may bring to my remembrance all those good and profitable Leſsons, which this day and at other times haue beene taught me out of thy holy Word; that I may remember thy Commandements, to keepe them; thy ſ judgements, to anoid them; and thy ſweet promifes, to rely vpon them in time of miſerie and diſtreſſe. And now, O Lord, I reſigne my ſelſe to thy moſt holy will: Oh receive me into thy favour, and ſo draw me by thy grace vnto thy ſelſe, that I may as well be thine by loue and imitation, as by cal-

Heb.12.24.

Y 5

ling

490

The Practice of Piety.

ling and creation: And give me grace so to keepe holy thy *Sabbaths* in this life, as that (when this life is ended) I may with all thy Saints and Angels celebrate an *eternal Sabbath* of ioyes and prayse, to the honour of thy most glorious Name, in thy heauenly Kingdome for euermore, Amen.

And then calling thy Family together, shut vp the *Sabbath* with the *Meditations* and *Prayers* before prescribed for thy Family: And the Lord will giue thee that Night a more sweet and quiet rest then *ordinarie*, and prosper thee the better in all the labours of the Weeke following.

Thus farre of the *ordinarie* Practice of Pietie, both in private and publike.

Now

The Practice of Piety.

Now followeth the extraordinarie Practice of Pietie, whereby God is glorified in ourlines.

The extraordinarie Practice of Pietie conſits either in Faſting, or Feaſting.

1. Of the Practice of Pietie in Faſting.

There are diuers kindes of Faſting. First, a Conſtrained Faſt: as when men either have not food to eat, as in the a Famine of Samaria; or having food, cannot eat it for heauinesſe or ſickneſſe, as it befell them who were in the b Ship with Saint Paul. This is rather Famine, than Faſting.

Secondly, a Natural Fast: which we undertake physically, for the health of our body.

Thirdly, a Civil Fast: which the Magiſtrate enioyneth, for the better maintenance of the Common-wealth; that by viſing Pish

491

Jeunienm.

1.Coactum.

a. 2.King. 6.

26.

b. Act. 27.

33.

2. Physicum. Nihil periclitatus habitudine corporis exsultantium boni, debeturida sunt ergo per ictuam redundantia, ne natura ſi opondive tracta fuerint. Bal. dom.

3. Politicum

492

The Practice of Piety.

4. Miraculous.

5. Quotidiano.

c 1. Tim. 3,3

Titus 2.3.

Prou, 31.4,

5.

6. Religionsum.

2. Cor. 6. 5,

6.

Fifth as well as Fifth, there may be greater plenty of both.

Fourthly, a Miraculous Fast: as the fortie dayes fast of Moses and Elias, the Types; and of Christ, the substance. This is rather to be admired, thanimitated.

Fiftly, a Dayly Fast: when a man is careful to vse the creatures of God with such mode ration, that he is not made heawier, but more chearefull, to serue God, and to doe the duties of his calling. This is specially to be obferued of c Minifters, and Judges.

Sixtly, a Religious Fast: which a man voluntarily undertakes, to make his body and his soule the fitter to pray more fer uently vnto God, vpon some extraordinarie occasion. And of this Fast onely wee are to treat. The Religious Fast is of two forts, either private or publice.

1 Of

493

The Practice of Piety.

### 1. Of a private Fast.

That wee may rightly per-forme a private Fast, foure things are to be obferued: first, the Author; seconfly, the time, and occasion; thirdly, the manner; fourthly, the ends of private Fafting.

#### 1. Of the Author.

The first that ordained Fafting, was God himselfe, in Paradise: and it was the first Law that God made, in commanding Adam to abstaine from eating the forbidden fruit. God would not pronounce nor write his Law, without Faasting; and in his Law, commands all his people to fast. So doth our Sainted Christ teach all his Disciples vnder the New Testament likewife. By Religious Faasting, a man comes neereft the life * of Angels, and to doe Gods will on Earth, as it is done in Heauen.

Jesuitium in

Paradiso

praescriptum

eſt: veuertese

igitur iuui-

nj canitiem.

Basil. Rom.

c. de ieiun.

Exod. 19. 3.

Leu. 2. 3.

Mat. 6. 17.

and 9. 15.

* Qui ieiun-

nat, Angelo-

rum titu-

vivit, & dix

paucaſbimis

contentus

eſt, similiter

dine cum

illis affocta-

tur. Basil.

Hoc de ieiun.

494

Natura os
parum, &
guitur ar-
thum homini
dedit.

Quam diu
seinnauit
Adam, in
Paradiso
fuit, come-
ast, et eredius
eft. Hieron.

The Practice of Piesy.

Heauen. Yea, Nature seemeth to teach man this duty, in giuing him a little Month, and a narrower Throat; for Nature is content with a little, Grace with leße. Neither doth Nature and Grace agree in any one act better, then in this exercise of Religious Faſting; for it strengtheath the memorie, and cleareth the minde; illuminateth the understanding, and bridleth the affections; mortifieth the flesh, and preſerveth chastitie; preuenteth ſickneſſe, and continueth health; it deliuereth from enils, and procureth all kind of bleſſings.

By breaking this Fast, the Serpent ouerthrew the first Adam, so that hee loft Paradise: but by keeping a Fast, the ſecond Adam vanquifhed the Serpent, and restored vs into Heauen. Faſting was ſhee who couered Noah ſafe in the Arke, whom Intemperance vncouered, and left

The Practice of Piety.

495

left ſtark-naked in the vineyard. By faſting, Lot quenched the flame of Sodom, whom Drunkenneſſe ſcorched with the fire of Inceſt. Religious faſting, and talking with God, made Moses face to ſhine before men; when Idolatrous eating and drinking cauſed the Israelites to appeare abominable in the fight of God. It rapt Elias in an Angelical Coach to Heauen; when voluptuous Abab was ſent in a bloodie Chariot to Hell. It made Herod beleeue, that John Baptist ſhould liue after death, by a bleſſed refurrection; when, after an intemperate life, hee could promife nothing to himſelfe, but eternall death and deſtruction. O diuine Ordinance of a diuine Author!

2. Of the time.

The holy Scripture appoints no Time vnder the New Teſtament, to faſt; but leaues it vnto Christians owne free choife,

Rom.

496

Præceptum
esse Ierium
video quibus
auret diebus
non saporcat
ielunare, &
quibus opor-
reat, præcep-
to Domini
vel Aposto-
lorum non
insuenio deſi-
nitum. Aug-
ad Caſiu.
Ian. Ep. 86.
Indifferenter
ielunandum
ex arbitrio,
non ex im-
perio nunc
discipline,
pro tempo.
ribus, &
causis vn-
ſcuiſque.
Tert. ad-
ners. P[h]ych.
Mon. hære-
ticus primus
ebat qui re-
ſiuniorum

leges præſcripti. Euseb. Eccles. hist. l. 5. c. 18 ex Apol.
a Leu. 23. 22. Ioh. 7. 6. 2. Sam. 3. 3. & Heft. 4. 16.

The

## The Practice of Piety.

Rom. 14. 3. 1. Cor. 7. 5. to faſt as
occasion ſhall bee offered vnto
them, Matthe. 9. 15. As when
a man becomes an humble and
earneſt ſuiter vnto God, for the
pardon of ſome groſſe ſinne com-
mitted; or for the prevention of
ſome ſinne, whereunto a man
ſeeles himſelfe by Saſan ſollici-
ted; or to obtaine ſome ſpeciall
blessing, which he wants; or to
anert ſome ſ Judgement which a
man ſeares, or is alreadie fallen
vpon himſelfe, or others; or
lally, to ſubdue his ſlesh vnto the
ſpiriſt, that he may more cheare-
fully powre forth his ſoule vn-
to God by prayer. Vpon theſe
occafions, a man may faſt a
a day, or b longer, as his occasion
requires, and the conſtitation of
his body, and other neecht ſul af-
faires will permit.

3. Of the manner of a private
Faſt.

## The Practice of Piety.

The true manner of perfor-
ming a private Faſt, conſits
partly in outward, partly in in-
ward actions.

The outward actions are, to
abſtaine, for the time that wee
faſt: firſt, from all c worldly bu-
ſaſſe and labour, making our
ſasting day as it were a Sabbath
day, Leuit. 23. 28. For worldly
buſineſſe will diſtraſt our minds
from holy devotion.

Secondly, from all manner of
food, yea, from a bread and wa-
ter, ſo farre as health will per-
mit. 1. That ſo we may acknow-
ledge our owne indignitie, as be-
ing vnworthie both of life, and
all the meanes for the mainte-
nance thereof. 2. That by af-
flicting the body, the ſoule,
which followeth the constitution
thereof, may be the more hum-
bled. 3. That ſo wee may take
a godly c reenenge vpon our
ſelues, for abuſing our libertie
in the vſe of Gods creatures.

4. That

497

c Leuit. 23.
28, 56.
Ioel 1. 14.
& 2. 15.

d 1. Sam. 3.
35
Ezra 10. 6.
Dan. 20. 3.
Ezek. 4. 16.
Act 9. 9.

e 2. Cor. 7.
1.

498

The Practice of Piety.

4. That by the hunger of our bodies, through want of these earthly things, our foules may learne to hunger more eagerly after spirituall and heauenly food. 5. To put vs in minde, that as we abstaine from foode, which is lawfult; so we should much more abstaine from *Simne*, which is altogether unlawful.

Thirdly, from good and costly *Apparell*: That as the abuse of these, puffes vs vp with pride; so the laying aside their lawfult vfe, may wittlesse our humilitie. And to this end, in ancient times they vsed (especially in publike Fafts) to put on sackcloth, or other course apparell. The equitie hereof still remaineth, especially in publike Fafts; at what time to come into the Assembly with starched hands, crisped haire, brane apparell, and decked with flowers or perfumes, argueth a foule that is neither hum-

* Quid prodest vassare corpus ab esch, & animam replere peccatis? Aug. de temp. Serm. 46.

Exo.33, 5,6.

g Heft.4, 1,2.

Iona.3.3,6.

Joel 1.13.

Mat.11.21.

499

The Practice of Piety.

humble before God, nor euer knew the true vfe of so holy an exercife.

Fourthly, from the full measure of *h* ordinarie sleepe: That thou mayest that way also humble thy body; and that thy foule may watch and pray, to bee prepared for the comming of Christ. And if thou wilt breake thy sleepe early and late for worldly gaine, how much more shouldest thou doe it for the seruice of God? And if Ahab (in imitation of the godly) did in his fast lye in sackcloth, to breake his sleepe by night; what shall wee thinke of those, who on a Faesting day will yeeld themselues to sleepe in the open Church!

Fiftly, and lastly, from all outward pleasures of our senes. So that as it was not the *throat* onely that finned, so must not the *throat* onely bee punished: and therefore we must end-

h 2. Sam. 12.16.

Joel 1.13.
Heft.4.3.

1.King. 21. 27.

* Si sola gula peccavit, sola iuniet, & sufficit: Si vero peccaverunt & membra cœtera, sur non sciuunt & ipsa?

Bern.Serm.
Quadrag.

500

The Practice of Piety.

endeauour to make our Eyes (as at all times, so) especially on that day to fast from beholding vanities; our Eares from hearing mirth, or Musfick, but such as may mooue to mourne; our Nosthrils from pleasant Smells; our Tongues from lying, diffembling, and flandering: yea, the vse of the Marriage-bed must be omitted, in a religious reuerence of the Diuine Maieſtie; that so nothing may kender our true humiliation, but that all may be ſignes that wee are unfainedly humbled. Thus much of the outward manner.

2. The inward manner of Faſting conſits in two things.

1. Repentance. 2. Prayer.

Repentance hath two parts:

1. Penitencie for finnes paſt.

2. Amendment of life, in time to come.

This Penitencie conſits in three things. Firſt, an inward inſight of finne, and ſense of miſerie.

καθεμαλιστε.

βαθυολογ.

501

The Practice of Piety.

ſerie. Secondly, a bewayling of thy vile eſtate. Thirdly, an humble and particular confession of all thy knowne finnes.

1. Of the inward inſight of finne, and ſense of miſerie.

This ſense and inſight will be effected in thee: Firſt, by considering thy finnes, especially thy groſſe finnes, according to the Circumſtances of the time when, place where, manner how, and perſon with whom it was committed. Secondly, the Maieſtie of God, against whom it was done; and the rather, because thou diddeſt ſuch things against him ſince hee became a Father vnto thee, and beſtowed so many ſweet Blesſings in bountifull manner vpon thee. Thirdly, in considering the Curses which God hath threatned for thy finne: how grieuouſly God hath plagued others for the fame fault, and how that no meanes in Heauen or

502

The Practice of Piety.

* Mat.9.15.

Can the children of mourners be faught.
And Marke and Luke, for mourners, have faught.

Examples,
Psal.6. & 22.
& 38. & 39.
& Ieremies Lament.
Joel 2. 12,
17.

or Earth could deliver thee
from being eternally damned
for them, had not the Sonne of
God so louingly dyed for thee.
Lastly, that if God loves thee,
he must chaften thee ere it be
long, with some grieuous af-
fliction, vuleſſe thou doſt pre-
nent him by ſpeedie and vntai-
ned repentance. Let these and
the like considerations for prick
thy Heart with sorrow, that
melting for remorſe within
thee, it may be diſſolued into
a Fountaine of teares, trickling
downe thy mournfull cheekes.
This mourning is the beginning
of true Faſting; and therefore
oft-times * put for faſting, the
firſt and principall part, for the
whole action.

2. Of the bewayling of thine owne eſtate.

Bewayling, or lamentation, is
the powring out of the inward
mourning of the heart, by the out-
ward means of the voyce, and
teares

The Practice of Piety.

503

teares of the eyes. With such
filiall earneſtneſſe, and importu-
nitie in prayer, is our heauenly
Father well pleafed. Nay, when
it is the fruits of his Spirit, and
the effects of our Faith, he can-
not be displeafed with it. For
if hee heard the moanes which
extremitie wrung from Ismael
and Hagar, and heareth the cry
of the young Rauens, and roa-
ring of Lyons; how much ra-
ther will he heare the mourne-
full lamentation which his owne
children make vnto him in their
miserie?

3. Of the humble confession of finnes.

In this action thou muſt
dele plainely with God, and
acknowledge all the finnes thou
knowest, not onely in general,
but also in particular. This
hath beene the manner of all
Gods Children in their Faſts :
First, because that without
Confession thou haſt no promife
of

Ier. 11. 13,
19, 20.

Gen. 11. 17.

Iob 19. 3.

Psal. 147.

Psal. 104. 11.

1. Sam. 7.

Ezek. 9. &c.

Dan. 6.

Neh. 1.

504

The Practice of Piety.

Pro. 18. 13.

Psal. 32. 3.

&c.

Psal. 57. 4.

1. Ioh. 1. 7, 9.

of mercie, or forgiueneffe of
finnes. Secondly, that so thou
mayeſt acknowledge God to
be iust, & thy ſelfe vnrighteous.
Thirdly, that by the numbring
of thy finnes, thy heart may be
the more humbled and pulled
downe. Fourthly, that it may
appeare, that thou art truly pe-
nitent: for till God hath giuen
thee grace to repent, thou wilt
be more aſhamed to confesse thy
fault, than to commit thy ſinne.
The plainer thou dealeſt in this
respect with God, the more
graciously will God deale with
thee: for if thou does acknow-
ledge thy finnes, God is faithfull
and iust to forgive thee thy finnes;
and the blood of Jefus Christ, his
Soune, ſhall cleanse thee from all
thy finnes.

To helpe thee the better to
performe these three parts of
penitencie, thou mayeſt dili-
gently read such Chapters and
portions of the holy Scrip-
tures,

505

The Practice of Piety.

tures, as doe chiefely concerne
thy particular finnes; that thou
mayeſt see Gods Curſe and
Judgements on others for the
like finnes, and be the more
humbled thy ſelfe.

Thus farre of the first part of
Repentance, which is penitencie.

The other part, which is A
mendment of life, conſits firſt,
in deuout Prayer; ſecondly, in
deuout Actions.

This deuout Prayer, which
we make in time of fasting, is
either deprecation of euill, or cra-
uing needfull good things.

Deprecation of euill is, when
thou beſeecheſt GOD, for
Chriſt thy Mediators ſake, to
pardon vnto thee thofe finnes
which thou haſt conſeſſed, and
to turne from thee thofe ſudge-
ments which are due vnto thee
for thy finnes: And as Benha-
dad, becauſe hee heard that
the King of Israel was merciſull,
proſtrated himſelfe vnto him
Z with

1. King. 20.

31.

506

The Practice of Piety.

Psal. 50. 15.

with a Rope about his necke: so, because thou knowest that the King of Heauen is mercifull, caft downe thy selfe in his presence, in all true signes of humiliation (especially, seeing hee calleth vpon thee to come vnto him in thy troubles;) and doubtlesse thouhalt finde him muft mercifull.

Phil. 4. 6.

The Crauing of needfull good things, is, First, a feruent and faithfull begging of God, to seale by his Spirit in thy heart, the assurance of the forgiuenesse of all thy finnes. Secondly, to renew thy heart by the Holy Ghost; so that finne may dayly decay, and righteouſneſſe more and more encreafe in thee. Lastly, in defiring a supply of Faith, Patience, Chaſtitude, and all other graces which thou waint; and an encreafe of thofe which God of his mercie hath beſtowed vpon thee alreaſdie.

1. Tim. 5. 5.

Thus

507

The Practice of Piety.

Thus far of Prayer in Faſting.

The deutout actions in faſting, are two: First, Anoiding euill; ſecondly, doing good.

1. Of auoiding euill.

The Abſtinence from euill, is that which is chiefely signified by the Abſtinence from food, &c. and is the chieſe end of Faſting, as the Ninnites very well knew. A day of Faſt, and not faſting from finne, the Lord abhorreth. It is not the vacuitie of the stomacke, but the * putitie of the Heart, that God reſpecteth. If therefore thou wouldeſt haue God to turne from thee the euill of affiſtation, thou muſt firſt turne away from thy ſelſe the euill of tranſgression. And without this faſting from euill, thy fast ſauours more noysome to God, than thy breath doth to Man. This made God so often to reicct the Fast of the fewes. And as thou muſt endeauour to

Z 2

avoid

Ion. 2. 8. 10.

* Pulchrum eſt corporis ierium, ut ſit animus à utiſis ieriums. Hier. ad Celaunt. Ep. 14. Ieiunz à mariaſchibus, abſtine à malis ſermobibus, contine à ciega- tionibus pefiſmis.

Cyril. in Lev. ca. 10. Ifa. 58. 2. &c.

Zch. 7. 9.

Non poſsum ſerre viqui- tatem & in- cerdictionem. II. 1. 13.

508

* Quid pro-
dest ieciumare
corpus absti-
mentia, si a-
nimus im-
tumeſcit
superbia?
Vinum non
bibere, &
ira iuebria-
vi? Carnibus
non vefli, &
de ore omne
ſea ſordi-
dius egredi
malignedum
aut men-
dacium
Max. Epift,
Qui cibis
abſtinent,
& malis a-
gunt, demo-
nes mitam-
tur, quibus
culprit adſt,
& cibus de-
ſt. Iſidor.

The Practice of Piety.

auoid all finne ; so especially
that finne, whereby thou haſt
prouoked God eyther to ſhake
his Rod at thee, or alreadie to
lay his chaſtening hand vpon
thee. And doe this with a re-
ſolution, by the aſſistance of
Gods grace, neuer to commit
thoſe finnes againe. *For what
ſhall it profit a man, by Abſti-
nence to humble his Body, if his
Minde ſwell with Pride ? Or
to forbeare Wine and ſtrong
Drinke, and to be drunke with
Wrath and Malice ? Or to let
no Fleſh goe into the belly;
when Lyes, Slanders, and Ri-
bauldry, (which are worſe then
any meat ) comes out of the
mouth? To abſtaine from meat,
and to doe miſthieſe, is the Di-
nels ſast ; who doth euil, and is
euer hungry.

2. Of doing good workes.

The good workes, which as a
Christian thou muſt doe eue-
rie day, but especially on thy

* faſting

The Practice of Piety.

* faſting day, are eyther the
workes of Pietie to God, or the
workes of Charitie towards thy
brethren.

Firſt, the workes of Pietie to
God, are the practice of all the
former duties, in the ſinceritie
of a good Conſcience, and in
the ſlight of God.

Secondly, the workes of Cha-
ritie towards our Brethren are,
forgiving wrongs, remitting debts
to the poore, that are not well
able to pay ; but especially in
giving Almes to the poore, that
want relieſe and ſuſtenance :
Elſe we ſhall, * vnder pretence
of godlineſe, practice miſerable-
neſe; like thoſe, who will pinch
their owne bellies, to defraud
their labouring ſernants of their
due allowance. As therefore
Chriſt ioyned Faſting, Prayer,
and Almes, together in Precept;
ſo muſt thou ioyne them toge-
ther, like Cornelius, in practice :
And therefore bee ſure to giue

Z 3

509

* Vis oratim
onem tuam
volare ad
cælum? Fac
illi duas a-
las, Ieiunum
& Ele-
moſnam,
Aug.

Isa. 58. 6,
&c.
Zac. 7. 9, 10.

* Qui ieciu-
nat vt par-
cat, non ad
dei gloriam
ieiunat, ſed
ſubstantia
ſue partit.
Chryſtoſt.
in Matth.
Matth. 6.

Aft. 10. 20.

510

The Practice of Piety.

a Non Deo sed
sibi ienunal,
qui quas ad
sensus sub-
trahit, non
inopibus (sub-
trahit, sed
ventris post-
modum offe-
renda custodis.
Greg. in
Paft.cap. 44,
* Ieiunium
tuum se cauti-
gat, sed alta-
rum. Iawificat,
Aug. Ser. de
temp. 64.
Accipiat efu-
riens Chriſtus,
quod ienunans
minus accipit
Christianus.
Aug. de tem.
Ser. 157.
Beatus qui ie-
iunat ut alat
pawperem :  
imitatur enim
Christum,
qui animam
ſuam poſuit
pro fratribus
ſui. Cyril.
in Leu.lib. 10

at the least so much to the
*poore, on the Faſting day,
as thou wouldeſt haue ſpent in
thine owne dyet, if thou haddſt
not faſted that day. And re-
member, that hee that ſoweth
plenteouſly, ſhall reape plenteouſly,
2. Cor. 9. 6. and that this is a ſpe-
ciall ſowing day. Let thy Faſting
ſo *aſſuſt thee, that it may refresh
a poore Chriſtian; and reioyce,
that thou haſt dined and ſupped
in another; or rather, that thou
haſt feaſted hungry Christ in his
poore members.

In gining Almes, obſerue two
things: First, the Rules; le-
condly, the Rewards.

1. Rules in gining of Almes,
and doing good workes.

1. They must be done in obe-
dience of Gods Commandements :
Not because we thinke it to be
good, but because God requi-
reth vs to doe such and such a
good deed : for such obedience,
(1.Sam.15.22.) of the worker,
God

The Practice of Piety.

God preferreth before all Sa-
crifices, and the grealeſt works.

2. They muſt proceede from
b. Faith, else they cannot please
God: nay, without Faith, the
moſt ſpecious workes are but
c. ſhining ſinnes, and Pharises
Almes.

3. Thou muſt not thinke, by
thy good Workes and Almes
to merit Heauen: for in vaine
had the Sonne of God ſhed his
blood, if Hauen could haue
beene purchaseſed either for mo-
ney, or meat. Thou muſt there-
fore ſeeke Heauens poffeffion by
the purchase of Christ's blood,
not by the merits of thine owne
workes: For a eternal life is the
gift of God, through JESUS Christ.
Yet euery true Chriſtian, that
beleeues to be ſaued, and hopes
to come to Heauen, muſt doe
good workes (as the Apoſtle
ſayth) for neceſſarie vſes, which
are ſoure.

First, that c God may be glori-
Z 4 rified.

511

b Heb.11.6.
Rom.14.23.

c Splendidula
peccata.
Aug.

d R2.6.vlc.

e 1. Cor. 10,
3 L.
2. Cor. 8. 19.
Phil. 1. 11.

512

The Practice of Piety.

e Luk.1.
74,75.

f 2.Pet.1.
10.

g Mat.5.16
IIa.61.9.

h Eph.2.10.

risèd. Secondly, that thou mayest shew thy selfe  thankefull for thy Redemption. Thirdly, that thou mayest  make sure thine Election vnto thy selfe. Fourthly, that thou mayest  win others, by thy holy devotion, to thinke the better of thy Christian profession. And for these vs wee are said to be  God's workmanship, created in Christ Jesus, vnto good works, and that God hath ordained vs to walke in them.

4. Thou muſt not giue thine Almes to impudent Vagabonds, who line in wilfull idlenſe and filthinesſe, but to the Religious and honesſt poore, who are either ſicke, or ſo old, that they cannot worke ; or ſuch who worke, but their worke cannot competently maintaine them: Seeke out thofe in the backe-Lanes, and relieue them. But if thou meete one that asketh an Almes for Iefus ſake, and knoweſt

The Practice of Piety.

knoweſt him not to bee vnworthie, denie him not: for, it is better to giue vnto tenne Counterfeits, than to suffer Chriſt to goe, in one poore Saint, vnrelieued. Looke not on the Person, to giue thine Almes as vnto Chriſt, in the partie.

2. Of the reward of Almesdeeds and good works.

1. Almes are a ſpeciall meanes to mooue God in mercie to turne away his ‚ temporall iudge-ments from vs ; when wee by a true Faith (that sheweth it ſelfe by ſuch fruits) doe returne vnto him.

2. Mercifull Almes-giners ‚ shall bee the Children of the Highest ; and be like God their Father, who is the ‚ Father of Mercies. They shall be his ‚ Stewards, to diſpofe his goods; his Hands, to diſtribute his Almes. And if it be so great an Honour, to bee the Kings of Almes;

513

i Dan.9.24.

k Luk.6.

l 2.Cor.1.3.

m Luk.16.1.

514

The Practice of Piety.

n Apoc. 14.

13.

o Lu. 16. 22.

Psal. 91. 11.

Heb. 14.

P. E. Tim. 6.

19.

q Math. 25.

r Pro. 19. 17.

Almner; how much greater is
it to bee the God of Heauens
Almes-giuer ?

3. When all this World shall
forfake vs, the onely good works
and good Angels shall accom-
panie vs, the one to n receive
their reward, the other to deli-
uer their o charge.

4. Liberalitie in Almes-
deeds is our P surest foundations,
that wee shall obtaine in eternal
life a liberall reward, through
the Mercie and Merits of
Chrift.

Lastly, by Almes-deeds wee
feede and relieue Chrift in his
Members ; and 9 Christ at the
last day will acknowledge our
Loue, and reward vs in his
Mercie : and then it shall ap-
pareate, that what we gaue to the
poore, was not lost, but r lent
unto the Lord. What grea-
ter motiues can a Christian
wifh, to excite him to bee a
liberall Almes-giuer ? Thus
farre

515

The Practice of Piety.

farre of the Manner of Faſting.
Now followeth the End.

3. Of the Ends of Faſting.

The true Ends of Faſting, are
not to merit Gods fauour, or
eternall life; (for that we haue
only of the gift of God, through
Chrift) not to place Religion in
bodily abſtinence: (for taſting
in it ſelfe is not the worſhip of
God, but an helpe to further vs,
the better to worſhip God.)
But the true ends of Faſting are
three.

First, to subdue our c flesh to
the Spirit : not so to f wea-
ken our bodies, as that wee
are made vnfit to doe the ne-
ceſſarie duties of our calling.
A good man (sayth Salomon)
is mercifull to his Benſt, Pron. 12.
10. much more to his owne
Body?

Secondly, that we may more
devoutly contemplate Gods
g Holy Will, and feruently
powre foorth our ſoules vnto
him

e Eſd. 8. 21.

1. Cor. 9. 27.

f. 1. Tim. 5.

2. 3.

Jeunium o-
rationem co-
boxar; oratia
janeſtificat
seuunxum.

Bern. Serm
de Iciun,

g. Joel 1. 27.

Neh. 1. 16.

Luk. 2. 19.

1. Cor. 7. 5.

516

The Practice of Piety.

him by prayer: for as there are some kind of Diuels, so there are also some kind of sinnes, which cannot bee subdued, but by Faasting iоyned vnto Prayer, Math. 17. 22.

Thirdly, that by our serious humiliation, and indging of our felues, wee may escape the iudgement of the Lord: not for the merit of our faasting (which is none) but for the mercy of God, who hath promiſed to remoue his Iudgements from vs, when wee by faſting doe vnſainedly humble our ſelues before him. And indeede no Child of God euer conſcionably ſed this holy Exercise, but in the end hee obtained his requeſt at the hand of GOD: both in receiuing graces which he wanted, as appears in the examples of b Annah, c Iehoſaphat, d Nehemiah, e Dauid, f Eſdras, g Hester; as alſo in turning away Iudgements, threat-

a Iocl 2. 18,
19.

1. Cor. 11.

b 1. Sam. 1.

c 2. Chr. 20.

d Neh. 1.

e Dan. 6.

f Efd. 8. 23.

g Heft. 9. 1.

The Practice of Piety.

threatned or fallen vpon him: as may be ſene in the Examples of the h Israelites, the i Niniuites, k Rehoboam, l Achab, m Ezechias, n Maſſes. Hee who gaue his deare Sonne from Heauen to the death, to ransome vs when wee were his enemies; thinkes nothing too deare on earth, to beſtow vpon vs, when wee humble our ſelues, being made his reconciled friends and children.

Thus far of the private Fast.

2. Of the publike Fast.

A Publike Fast is, when by the * Authoritie of the Magiſtrate, eyther the whole Church within his Dominion, or some ſpeciall Congregation (whom it concerneth) doe aſſemble them ſelues together, to performe the fore-mentiſoned duties of Humiliation, eyther for the remoouing of some

517

h 1. Sam.
7. 6.

i Ionaſh 3.

k 2. Chr. 12.

5. 7. &c.

l 1. Kin. 21.

m 2. Chr.

32. 16.

n 2. Chr.

33. 18. 19.

* Iona, 3. 7.

2. Chr. 20. 3.

Ezra 8. 21.

518

The Practice of Piety.

b 1.Sam.7.
5,6.

Joel 2.15.

2.Chr.20.

Ionah 3.
Heft.4.

c Exod.19.
Eldr.8.

A&.1.13,
14.

d Joel 1.14.
Nehem.8.

Some publike b calamity threatened, or alreadie inflicted vpon them; as the Sword, Inuaſion, Fa mine, Peftilence, or other ſearefull ſickneſſe ; or eſſe for the obtaining of some publique Blesſing, for the good of the c Church ; as to craue the aſſistance of his holy Spirit, in the Election and Ordination of fit and able Pастors, &c. or, for the tryall of Truth, and execution of Juitice, in matters of difficultie and great importance, &c.

When any euill is to bee remooued, the a Pастors are to lay open vnto the people, by the euidence of God's Word, the finnes which were the ſpe- ciall cauſes of that calamitie; call vpon them to repent, and publifh vnto them the mercies of God in Chriſt, vpon their Repentance. The people muſt heare the voyce of God's Mef- ſengers, with heartie ſorrow for their

The Practice of Piety.

their finnes; earneſtly begge pardon in Chriſt, and promife vnſained amendment of their life. When any bleſſing is to be obtained, the Pастors muſt lay open to the people the ne- ceſſitie of that bleſſing, and the goodneſſe of God, who gi- ueth ſuch Graces for the good of men. The people muſt de- uantly pray vnto God, for be- ſtowing of that Grace; and that hee would bleſſe his owne moanes, to his owne Glory, and the good of his Coursb. And when the holy Exerciſe is done, let euery Chriſtian haue a ſpeciall care, according to his abilitie, to Remember the poore. And whoſoever (when iuſt occasion is offered) vſeth not this holy Exerciſe of Fa- ſting, hee may iuſtly ſuſpect, that his heart neuer yet felt the power of true Chriſtia- nitie.

So much of Fasting. Now follow

519

Isa.5.8.7.10.

2.Cor.9.1.

Gal.2.10.

520

The Practice of Piesy.

followeth the Exercife of holy Feasting.

Of the Practice of Pietie in Holy Feasting.

Exo.12,15.

Heft.9,19,
21.

Holy Feasting, is a Solemne Thanks-giving (appointed by Authority) to bee rendred vnto God on some speciall day, for some extraordinary Blessings or Deliuerances receiued. Such, among the Jews, was the Feast of the Passener, to remember to prayse God for their deliuerance out of Egypts bondage; or the Feast of Purim, to give thankes for their deliuerance from Hamans Conspiracie. Such among vs, are the fifth of August, to prayse God for deliuering our Gracious King from the bloodie Conspiracie of the trayterous Gowries: And the fifth of November, to praise God for the deliuerance of the

521

The Practice of Piety.

the King, and the whole State, from the Popish Gunne-powder Treason. Such Feasts are to be celebrated by a publike rehear-fall of those speciall benefits, by spiritualall Psalmes, and Dan-ces, by mutuall feasting, and sen-ding presents euery man to his neighbour, and by giuing gifts to the poore.

But forasmuch as the bene-fit of our Redemption was the greatest that Man needed from God, or that God euer be-stowed vpon Man; and that the Lords Supper is left by our Redeemer, as the chiefest memoriall of our Redemption: euery Christian should account this holy Supper his chiefest and ioysfullest Feast in this World. And seeing that as it mini-streth to worthy partakers the greatest affurance which they hane, of their Saluation; so it pulleth temporall judgements on the Bodies, and (without re-pentance)

522

The Practice of Piety.

pentance) eternall damnation on
the Soules of them who receive
it unworthily. Let vs see how
a Christian may beft fit him.
felfe to be a due partaker of
so holy a Feast, and to be a
worthie Guest at so sacred a
Supper.

Meditations concerning the due
manner of practising Pietie, in
receiving the holy Supper of
the Lord.

Though no man living is of
hemselve worthie to bee a
gueft at so holy a Banquet; yet
it pleafeth God of his grace,to
accept him for a worthie recei-
uer, who endeuoreth to receive
that holy Mysterie with that
competent meafure of reuerence
that hee hath preſcribed in his
Word.

Hee that would receive this
Holy Sacrament with due re-
ference,

2. Theſ. 1. II.
Col. 1. 12.
Luk. 20. 35.
Apoc. 3. 4.

523

The Practice of Piety.

reuerence, muft conſionably per-
forme three forts of duties :
First, thate which ought to be done
before hee receieth; ſecondly,
thate that are to be done in the
receiuing; thirdly, thate that are
to be done after that hee hath re-
ceiued the Sacrament. The first
is called Preparation; the ſe-
cond, Meditation; the third,
Action, or Practice.

Of Preparation.

That a Christian ought ne-
ceſsarily to prepare himselfe,
before he prefume to be a par-
taker of the holy Communion,
may evidently appeare by ſiue
reasons.

First, becauſe it is God's Com-
mandement: For if he comman-
ded, vnder the paine of Death,
that none vncircumcifed should
eate the Paschall Lambe; nor
any Circumcifed, vnder foure
Dayes preparation: how much
greater preparation doth he re-
quire

Exo. 12. 4, 8.
& 22. 6.

524

The Practice of Piety.

Ioh.13.5.

quire of him, that comes to receive the Sacrament of his body and blood? which as it succeeded, so doth it exceed by many degrees the Sacrament of the Paseouer.

Secondly, because the example of Christ teacheth vs so much: for he washed his Disciples feet, before hee admitted them to eate of his Supper. Signifying, how thou shouldst lay aside all vnpureneſſe of heart, and uncleanneſſe of life, and be furnished with Humilitie and Charitie, before thou prefume to take of his holy Supper.

1.Cor.11. 28.

Pro.13.1,2.

Thirdly, because it is the counſell of the Holy Ghost: Let every man examine himselfe, and so let him eate, &c. And if a man, when he is to eate with an earthly Prince, must consider diligently what is before him, and put a knife to his throat, rather than commit any rudeneſſe:

How

The Practice of Piety.

525

How much more oughtest thou to prepare thy soule, that thou mayest behaue thy selfe with all feare and reuerence, when thou art to feast at the holy Table of the Prince of Princes?

Fourthly, because it hath boene euer the practice of all Gods Saints, to vse holy preparation, before they would meddle with Divine mysteries; David would not goe neere to Gods Altar, till hee had first washed his hands in Innocencie: Much leſſe shouldſt thou, without due preparation, approach to the Lords Table. Ahime-tech would not giue, nor David and his men would not eate the Shew-bread, but on condition that their veſſels were Holy; how much leſſe shouldſt thou preſume to eate the Lords bread, or rather the bread which is the Lord, vnleſſe the veſſell of thy heart bee first cleansed

Psal.26.6.

1.Sam.21. 4.

526

The Practice of Piety.

Ioh. 5. 15.
Exod. 3. 5.

Apoc. 19. 7.

fed by repentance? And if the
Lord required *Jofiah* (as hee
had done *Moses* before) to put
off his shooes, in relevance of his
Holineffe, who was preſent in
that place; where he appeared
with a *Sword* in his Hand, for
the deſtruction of his enemies:
how much rather ſhouldſt
thou put off all the *Affections*
of thine. Earthly converſati-
on, when thou commeſt neere
that place, where Chrift ap-
peareth to the eye of thy Faith,
with *Wounds in his hands and
ſide*, for the redemption of his
Friends? And for this cauſe it
is ſaid, *That the Lambes Wife
hath made her ſelfe readie for his
Marriage*. Prepare therefore
thy ſelfe, if thou wilt in this life
be betrothed vnto Chrift by Sa-
cramentall *Grace*; or in Heauén
marryed vnto him, by eternall
glory.

Fiftly, becauſe that God
hath euer ſmitten with ſeare-
full

The Practice of Piety.

527

full Judgements, those who
haue preſumed to vſe his holy
Ordinances, without due ſeare
and preparation. God ſet a
flaming Sword in a Cherubins
hand, to ſmite our first Parents,
being deſiled with ſinne, if they
ſhould attempt to goe into
Paradise, to eate the Sacrament
of the Tree of Life: Feare thou
therefore to bee ſmitten with
the Sword of God's vengeance,
if thou preſumeſt to goe into
the Church with an impenitent
heart, to eate the Sacrament of
the Lord of Life. God ſmote
50000. of the Bethſhemites, for
looking irreuerently into his
Arke; and killed Vzza with
ſodaine death, for but rash to-
ching of the Arke; and ſmote
Vzziah with a Leproſe, for
meddling with the Priefts Of-
fice, which pertained not vn-
to him. The ſeare of ſuch a
ſtroake, made Ezehias to ear-
neſtly to pray vnto God, that he
would

Gen 3.

1. Sam. 6.

2. Sam. 6. 19.

2. Ch. 26.
18, &c.

528

The Practice of Piety.

2. Cor. 11.

19.

1. Cor. 11.

29.

would not smite the people that wanted time to prepare themselves as they should, to eat the Passeouer. And it is said, that the Lord heard Ezechiah, and healed the people: Intimating, that had it not beene for Ezechia's prayer, the Lord had smitten the people, for their want of due preparation. And the man who came to the Marriage Feast without his wedding Garment, or examining of himselve, was examined of another, and thereupon bound hand and foot, and caft into utter darkenesse, Matth. 22. 12. And S. Paul tels the Corinthians, that for want of this preparation, in examining & judging themselves before they did eat the Lords Supper, God had sent that fearfull sicknesse amongst them; whereof some were then fique, others weake, and many fallen a fleepe; that is, taken away by temporall death: Infomuch, that the

The Practice of Piety.

529

1 Cor. 11. 29

Ver. 29.

Mat. 27. 25.

the Apostle faith, that every worthy Receiver eates his owne Judgement: temporall if hee reçents, eternal if hee repents not; and that in so haynous a meaſure, as if hee were guiltie of the very body and blood of the Lord, whereof this sacrament is a hoely Signe and Seale. And Princes, puniſh the indignity offerted to their great Seale, in as deepe a meaſure, as that which is done to their owne Persons, whom it representeth. And how haynous the guiltineſſe of Chrifts blood is, may appeare by the miſery of the fewes, euer since they wifhed his blood to bee on them and their Children. But then thou wilt lay it were ſafer to abtaine from coming at all to the Holy Communion. Not so; for GOD hath threatened to puniſh the wilſull neglect of his Sacraments, with eternal damnation both of Body and Soule.

Aa And

530

The Practice of Piety.

Num.9.13.

Heb.2.9.

Mat.16.

1 Cor.11.

1oh.13.1.

Heb.10.28,
39.

Apoc.19.9.

And it is the Commandement of Christ; Take, eate, doe this in re- membrance of me : and hee will haue his Commandement vn- der the penaltie of his Curfe, obeyed. And seeing that this Sacrament was the greatest to- ken of Christ's loue, which he left at his end to his friends, whom hee loueth to the end, therefore the neglect and con- tempt of this Sacrament must argue the contempt and neglect of his lone, and Blood-shedding: then which no finne in God's account can seeme more hay- now. Nothing hinders why thou mayest not come freely to the Lords Table; but becaufe thou haddeft rather want the loue of God, then leane thy filthy finne. O come, but come a guest prepared for the Lords Table; seeing they are bleffed, who are called to the Lambes Supper. O come; but come prepared; becaufe the efficacie

531

The Practice of Piety.

efficacy of this Sacrament is re- ceiued according to the pro- portion of the Faith of the Re- ceiuer.

This preparation confifts in the serious consideration of three things: Firſt, of the Wor- thineſſe of the Sacrament, which is termed to diſcerne the Lords body. Secondly, of thine omne unworthineſſe; which is to iudge thy ſelſe. Thirdly, of the means whereby thou mayſt become a worthy receiuer; called Commu- nication of the Lords body.

1. Of the worthineſſe of the
Sacrament.

T HE worthineſſe of this Sa- crament is considered three waies: Firſt, by the Maiety of the Author ordaining. Secondly, by the preciouſneſſe of the Paris wherof it confiſteth. Thirdly, by

Aa 2

the

Eſticia
Eucharizix
non equali-
ter ſe habet
quondomnes
ſideles, ſed
pro racione
ſidei commu-
nicanſtium,
Origen.

532

The Practice of Pietie.

the Excellence of the Ends for
which it was ordained.

1. Of the Author of the
Sacrament.

The Author was not any
Saint or Angel: but our Lord
lesus, the eternall Son of God:
For it pertaineth to CHRIST
onely vnder the New Testament,
to institute a Sacrament; be-
cause he onely can promise and
performe the Grace that it signi-
fieh. And wee are charged to
bear no voyce but his in his
Church. How sacred should
we eſteeme the Ordinance that
proceedeth from ſo Diuine an
Author!

2. Of the parts of the
Sacrament.

The parts of this bleſſed Sa-
crament are three. First, the
Earthly ſignes ſignifying: Se-
condly, the Diuine word ſancti-
fying: Thirdly, the Heauenly
graces ſignified:

First, the Earthly ſignes are
Bread

Mat. 7. 5.

533

The Practice of Piesy.

Bread and Wine, 1. Cor. 11. 23,
&c. Pron. 9. 6.) in number two,
but one in vſe.

Secondly, the diuine Word, is
the Word of Chrifts institution;
pronounced with Prayers and
blessings, by a lawfull Minifter:
(Heb. 5. 4. Num. 16. 40. 1. Cor.
10. 16.) The Bread and Wine
without the Word are nothing,
but as they were before; but
when the Word cometh to those
Elements, then they are made a
Sacrament; and God is preſent
with his owne Ordinance, and
readie to performe what ſoever
hee doth promise. The Diuine
words of bleſſing do not change
or annihilate the * Subſtance of
the bread and wine; (for if their
Subſtance did not remaine, it
could bee no Sacrament :)
but it changeth them in vſe
and in name. For, that which
was before but common Bread
and Wine to nourish mens
Bodies, is, after the bleſſing

Aa 3

delti-

Eucharistice
sacramentiz
non de alioth
mann qua
præfidentium
sumimus.

Tert. lib. de
Coron. cap. 3.

* Quiet a
terra paris
percipiens
vocationem
Domini,
non iam
communis
paris eſt, sed
Eucharistia
ex duabus
rebus con-
ſans, terrena
& cœleſt.

Iren. lib. 4.
cap. 30.

Per Sacra-
mentum cor-
poris & san-
guinis Dam,
Diuine eſt-
cimur con-
fortes natu-
ra, & tamru
effe non defi-
nit sub-

534

The Practice of Piety.

fiantia vel
naturapanis
& v. ni.
G. lat. con-
tra eutic.

Christus vi-
sibilia fym-
vola, corpo-
vis & fum-
grinis appel-
latione hong-
rauit, non
mattivam
mutans, fed
gratiam na-
turæ ad-
yciens.

Theod.
Dialog. I.

destinated to an holy vſe, for
the feeding of the Soules of
Christians. And where before
they were called but Bread and
Wine; they are now called by
the name of thofe Holy things
which they ſignifie, The body
and blood of Christ: the better
to draw our mindeſs from thofe
outward Elements; to the Hea-
uenly Graces, which by the
ſight of our bodies they repre-
tent to the ſpirituall eyes of our
faith. Neither did Christ direſt
thefe words, This is my Body,
This is my bloud, to the Bread
& Wine: but to his Disciples,
as appeares by the words go-
ing before, Take yee, eate yee.
Neither is the Bread his Body,
but in the ſame ſenſe that the
Cup is in the New Teſtament,
viz. by a Sacramentall Me-
tonymie. And Marke notes
plainely, that the words, This
is my Blood, &c. were not pro-
nounced by our Sauionour, till after
that

535

The Practice of Piety.

that all his Disciples had drun-
ken of the Cuppe, Mark. 14. 23,
24. And afterwards in re-
ſpect of the naturall ſubſtance
thereof, he called that the ſruit
of the Vine, which in reſpect
of the ſpirituall ſignification
thereof, he had before tearmed
his Blood, Verſe 25. after the
manner of tearming all Sacra-
ments. And Christ bids vs not
to make him, but to doe this in
remembrance of him; and hee
bids vs eate not ſimply his body,
but his body as it was then bro-
ken, and his blood ſhed; which
S. Paul expounds to be but the
Communion of Christ's body and
the e Communion of his Bloud,
that is, an eſt. actually pledge that
we are partakers of Christ, and
of all the merits of his body and
blood. And by the frequent vſe
of this Communion, Paul will
haue vs to do make a ſhow of the
Lords death till hee come e from
heave, & til we, and Eagles ſhall
be

c1CO.10.16

d 1 Cor. 1. 1.
26.

e Act. 3. 21.
and 1. 11.
Heb. 8. 21.
f Math. 24.
27, 28.

A a 4

536

The Practice of Piety.

be tang't up into the ayre to meet
him, who is the bleffed Carkeis
and life of our Soules.

Thirdly, the *spirituall graces* are likewife two; the body of Christ, as it was with the feeling of God's anger due to vs, crucified: and his blood, as it was (in the like sort) shed for the remission of our sinnes. They are alio in number two, but in vse one, viz. whole Christ, with all his benefits offered to all, and ginen indeed to the faithfull. These are the three integral parts of this blessed Sacrament, the Signe, the Word, and the Grace. The Signe without this Word, or this Word without the Signe can doe nothing: and both conioyned are vnprofitable without the Grace signified: but all three concurring, make an effectuall Sacrament to a worthy Receiver. Some receive the outward Signe without the *spirituall*.

Grace,

The Practice of Piety.

537

Grace, as Iudas, who (as Austen
faith) receiued * the Bread of
the Lord, but not the Bread
which was the Lord. Some re-
ceive the *spirituall* grace with-
out the outward Signe, as the
Saint-Thiefe on the Cross:
and innumerable of the Faith-
full, who Dying desire it, but
cannot receive it through some
externall impediments: but
the worthy Receivers to their
comfort receive both in the
Lords Supper.

Christ chose Bread and Wine
(rather then any other Ele-
ments) to be the outward signes
in this blessed Sacrament. First,
because they are easiest for all
forts to attaine vnto: Second-
ly, to teach vs, that as mans
temporall life is chiefly nouri-
shed by * Bread, and cherisbed
by Wine; so are our Soules by
his Body and Blood sustained
and quickned vnto eternal life.
Christ appointed Wine with

Aa 5

the

* Pane Do-
mini, non
panem Do-
minum. Aug.

* David
cals bread
the strength
of mans
heart, Psal.
104. 15. Ifc.
the stay of
Bread chri-
t. I. Ezech.
the staffe
of Bread,
cap 4. 16.
Aomer
pierres and co.

538

The Practice of Piousness.

the Bread to bee the outward signe in this Sacrament, to teach vs; first, that as the perfect nourishment of man's body contains both of Meate and Drinke: So Christ is vnto our Soules not in part, but in perfection, both saluation and nourishment. Secondly, that by seeing the sacramentall Wine apart from the Bread, we should remember how all his precious blood was spile out of his bleffed body for the Remission of our sinnes. The outward Signes the Pastor giuines in the Church, and thou dost eate with the Mouth of thy Body: the Spirituall grace Christ reacheth from Heauen, and thou muſt eate it with the mouth of thy Faith.

3. Of the End for which this holy Sacrament was ordained.

The excellent and admirable Ends or Frints, for which this bleffed Sacrament was ordained, are ſeuen.

Of

539.

The Practice of Piousness.

Of the first End of the Lords Supper.

1. To keepe Chriſtians in a continuall remembrance of that propitiatory ſacrifice, which Christ, once for all, offered by his Death vpon the Cross, to reconcile vs vnto God, Doe this (faich Christ) in remembrance of me; And (faith) the Apostle) also as ye ſhall eate this Bread, and drinke this Cup; yee doe ſhow the Lords death till he come. And he faith, that (by this Sacrament, and the preaſing of the Word) of ſesus Christ was so evidently ſet, ſoorth before the eyes of the Galatians, as if he had beene crucified among them: for the whole action preſenteth Chriſts death, the breaking of the Bread bleffed, the crucifying of his bleffed Body; & the powring forth of the fanatiſed wine, the shedding of his holy Blood. Christ was once in him ſelfe physically offered; but

as

a Mat. 16. 16.

1 Cor. 11. 26.

b 1 Cor. 11.

26.

c Gal. 3, 1.

Heb. 9. 26.

and 10. 12.

and 1. 3.

Quotidio nobis Christus cruciari. Auguſt. in Pfal. 95.

540

The Practice of Piety.

*assemptulucno.
a Inscriptum
sacrisicium.*

b If it be vn
bloody, he-
cause it is
void of
blood, then
it is not
Christ's na-
tural body.
If because
it is offered
without
shedding of
blood, then
it is nor a-
naileable
for the re-
mission of
sinnes.
Heb. 9. 21.

as oft as the Sacrament is cele-
brated, so oft is he spiritually of-
fered by the faithfull.

Hence the Lord's Supper is called a propitiatorie Sacrifice, not properly or really, but a figuratively, because it is a memoriall of that propitiatory sacrifice, which Christ offered vpon the Cross. And to distinguish it from that real Sacrifice, the Fathers call it the vnbloodie Sacrifice. It is also called the Encharift, because that the Church in this action offereth vnto God the sacrifice of praise and thankesginning for her Redemption; effected by the true and onely expiatorie Sacrifice of Christ vpon the Cross. If the fight of Moabs King, fatherificing on his walls his owne sonne, to mooue his gods to rescue his life, 2. Kings 3. 27. mooued the affailing Kings to such pítie, that they ceaft the affault; and raised themliege; how

The Practice of Piety.

541

how should the spirituall fight
of God the Fasher, sacrificing
on the Cross his onely begotten
Sonne, to faue thy soule, mooue
thee to loue God thy Redeemer,
and to leaue sin, that could not
in inſtice bee expiated by any
meaner ransome?

Of the second End of the
Lords Supper.

2. To conforme our Faith:
for God by this Sacrament
doth ſignifie and ſeale vnto vs
from Heauen; that according
to the promise and new covenant
which he hath made in Christ,
hee will truely receiue into his
Grace and Mercie all penitent
heeleners, who duly receiue this
holy Sacrament; and that for
the merie of the Death and Paf-
fion of Christ, hee will as verely
forgive them all their Sinnes,
as they are made partakers
of this Sacrament. In this
respect the holy Sacrament
is called, The ſeale of the new
Couenant

* Christo cù
patre & or.
fanflofani-
ſiunam pani
& vini in
ſide & chal-
vitate ſancta
Eccleſia Ca-
tholica of-
ſerre non
ceſat, Aug.
de fid. ad
Pct. Diac.
cap. 19.
Cum frangi-
tur Hosſia,
dum ſanguis
de calice vn
ore fidelium
fundatur,
quiſ alind
quam Domi-
nici corpori
in cruce im-
molatioensu-
que ſanguis-
nis de latere
eſuſio deſig-
natur?

Can. diff. 2.
de conſec.
cum frangi-
tur. 37.

542

Rom.4.11.
Mat.26.28.
2 Cor.11.25

Iud.13-13.

1 Cor.10.16
a Ioh.14.
16,23.
b 1 Cor.6.17
NIVSONS.
c Eph.2.17
KATOLIKOS.
1oh.15.5.
Eph.6.
συναπα.

## The Practice of Piety.

### Covenant and remission of sinnes.
In our greatest doubts we may therefore, receiving this Sacrament, undoubtedly say with Samsons Mother: If the Lord would kill us, he would not have received a burnt offering, and a meat offering at our hands, neither would he have shewed all these things, nor would at this time have told such things as these.

### Of the third End of the Lords Supper.

3. To see a pledge and symbol of the most neere and effectuall Communion which Christians have with Christ. The Cup of blessing, which we blesse, is it not the Communion of the Blood of Christ? The Bread which we breake, is it not the Communion of the body of Christ? that is, a most effectuall signe and pledge of our Communion with Christ. This Union is called a abiding in vs., b spyning to the Lord, c dwelling in our hearts:

## The Practice of Piety.

543

hearts: and set forth in the holy Scripture; by diuers Similies. First, of the Vine and branches: secondly, of the Head & Body: thirdly, of the Foundation and building: fourthly, of one Loafe confected of many grains: fifthly, of the Matrimoniall Union twixt Man and Wife, and such like. And it is threefold betwixt Christ and Christians. The first is naturall, betwixt our human nature, and Christs divine nature in the person of the Word: The second is mystic, & betwixt our persons absent from the Lord, and the person of Christ God and Man, into one mysticall body. The third is Celestiall, betwixt our persons present with the Lord, and the person of Christ in a Bodie glorified; these three Conjunctions depend each vpon other. For, had not our Nature been first Hypostatically united to the Nature of

g Eph.2.35
col.1.18,
Ro.12.4,5
Eph.3.19,20
1 Cor.10.27
Eph.5.31,
32.
Apoc.21.2.

544

The Practice of Piety.

Phil. 3. 12.

of God in the second person; wee could neuer have beene united to Christ in a Mystical body. And if wee be not in this life (though absent) united to Christ by a Mystical union, wee shall neuer have communion of Glory with him in his Heavely presence. The Mystical Communion (chiefly here meant,) is wrought betwixt Christ and vs by the Spirit of Christ, apprehending vs: and by our Faith (stirred vp by the same Spirit) apprehending Christ againe. Both which Saint Paul doth most linely express; follow after, if that I may apprehend that, for which also I am apprehended of Christ Jesus. How can he fall away that holdeth, and is so firmly holden? This vnion hee shall best vnderstand in his Minde, who doth most feele it in his Heart. But of all other times, this vnion is best felt, and most confirmed, when we

The Practice of Piety.

545

we doe duely receive the Lords Supper. For then we shall safely feele our hearts knit vnto Christ, and the desires of our soules drawne by Faith and the Holy Ghost, as by the cords of Loue, neerer and neerer to his Holinesse.

From this Communion with Christ, there followeth to the faithfull many vnspeskable benefits.

As first, Christ tooke by imputation al their Sinnes and guiltinesse vpon him, to satisfie Gods Justice for them: and hee treely giues by imputation, vnto vs all his Righteousnesse in this life, and all his right vnto eternall life when this is ended: and counteth all the good or ill that is done vnto vs, as done vnto his owne person.

Secondly, there floweth from Christ's nature into our nature, united to him, the linely Spirit & breath of Grace, which renu-

2 Cox. 15. 2

Rom. 4. 25.

1 Pet. 3. 14.

Phil. 3. 9.

Mat. 25. 35.

Acts 9. 4.

Mat. 15. 45.

Zach. 2. 8.

546

The Practice of Piousness.

Eph. 4. 25,
24.

Rom. 8. 27.

2 Cor. 3. 18
Iob. 15. 5.

and 1. 16.

1 Cor. 8. 1,
4, 6, 7, 19.

renutth vs to a spirituall life; and so sanctifieth our mindes, wils, and affections, that we daily grow more and more conformable to the Image of Christ.

Thirdly, he beſtoweth vpon them, all ſauing graces, neceſsary to attaine eternall life, as the ſence of God's lone, the aſſurance of our Election, with re. generation, inſtification and grace to doe goodworkes: till wee come to liue with him in his heauenly Kingdome. This should teach all true Chriſtians to keepe themſelues as the vnd, ſiled members of Chriſts holy body, and to beware of all vncleannesse and filthineſſe: knowing that they liue in Chriſt, or rather, that Chriſt liueth in them. From this union with Chriſt (ſealed vnto vs by the Lords Supper) S. Paul draweth arguments, to withdraw the Corinthians from the pollution on both of ſidolatry, 1. Corinth.

10.

547

The Practice of Piousness.

10. 16. and Adankery. 1. Cor. 16. 15, 16.

Laſtly, from the former Communion twixt Christ and Christians; there flowes another Communion, twixt Christians among themſelues. Which is alſo liuelly repreſented by the Sacrament of the Lords Supper : in that the whole Church beeing many, doe all communicate of one Bread, in that holy action. We being many, are one bread, and one Body, for we are all partakers of that one Bread; that as the bread which wee eate in the Sacrament, is but one, though it bee confected of many graines; so all the Faithfull, though they be many, yet are they but one mystical body under one head, which is Chriſt. Our Sauiour prayed ſive times in that prayer, which hee made after his laſt Supper, that his Disciples might bee one: to teach vs at

1 Cor. 10. 10.

Ioh. 17. 11,
21, 22, 23, 26

548

The Practice of Pious.

<table><tr><td>2 Cor. 4. 13</td><td>at once, how much this Vnitie pleaseth him. This Union be-twixt the faithfull, is so ample, that no distance of place can part it; so strong, that death cannot dissolue it; so durable, that time cannot weare it out; so effectual, that it breeds a fer-uent loue betwixt those who neuer saw one anothers face. And this conjunction of soules is termed the conjunction of Saints, which Chrift effecteth by fixe speciall meanes. First, by go-uerning them all by one, and the fame holy Spirit. Secondly, by enduing them all with one and the fame Faith. Thirdly, by shedding abroad his owne a Lone into all their hearts.</td></tr><tr><td>Eph. 4. 5.</td><td>Fourthly, by b regenerating them all by one and the fame Baptisme. Fiftly, by c nourish-ing them al with one & the fame spirituall Food. Sixtly, by be-ing one d quickning Head, of that one bodie of his Church, which</td></tr><tr><td>a Rom. 4. 5.</td><td></td></tr><tr><td>b Tit. 3. 5.</td><td></td></tr><tr><td>Eph 4. 5.</td><td></td></tr><tr><td>c 1 Cor. 10.</td><td></td></tr><tr><td>17. and 11.</td><td></td></tr><tr><td>33.</td><td></td></tr><tr><td>d Col. 1.</td><td></td></tr><tr><td>12. and 22.</td><td></td></tr></table>

549

The Practice of Pious.

which he reconciled to God in the Body of his flesh. Hence it was, that the multitude of Beleeuers in the Primitive a Church, were of one heart and of one Soule, in truth, affection, and compassion. And this should teach Chriftians to Loue one another: seeing they are all members of the fame holy and mysticall Body, whereof Chrift is Head: And therefore they should haue all a Christian sym-pathy, and fellow-feeling to re-joyce one in anothers ioy, to condole one in anothers griefe, to beare with one anothers infirmitie; and mutually to re-leene one anothers wants.

Of the fourth End of the Lords Supper.

4. To feede the soules of the Faithfull, in the affured hope of life everlasting. For this Sacrament is a ligne and pledge vnto as many as shall receiue the fame according to Chrifts Infiti-

a A&c 4. 32

550

The Practice of Piety.

* Audio
quid verba
sonent: neq-
em mor-
tis tantum
ac resur-
rectionis
sue benefi-
cium nobis
offere Christ,
sed
corpus ip-
sum in quo
passus est ac
refurrexit.
Conludo
realiter hoc
est, quod
nobis in &
na dixi
Christi cor-
pus, est a-
nimis no.
fris in ci-
bum salu-
tarem. Cal.
in Com. in
1 Cor. 11.

ver. 25. 1 Cor. 10:16. a Quod senobis communicat, id fit ut canaſpiritus ſencti virtutem quæ locorum diſtan-ция ſeuittas, ac porculdif sitas, nen modo, aggregare, ſed eo- aduus re in vnumpoieſi. Cal. in 1 Cor. 11:25.

twixt

The Practice of Piety.

551

Inſtitution: that he will, accor-
ding to his promife, by the ver-
tue of his Cruciſed body and
blood, as verily feed our ſoules
to life Eternall : as our bodies
are by Bread & Wine nouriſh-
ed to this temporall life. And to
this end Chriſt in the action of
the ſacrament, * really giueth his
verie Body and Blood to every
faithfull Receiver. Therefore
the ſacrament is called the Co-
munion of the body and blood of
the Lord. And a communicati-
on is not of things absent, but
present; neither were it the
Lords Supper, if the Lords body
and blood were not there. Chriſt
is verily present in the Sacra-
ment, by a double Vnion: where-
of the firſt is ſpirituall, twixt
Chriſt and the worthy Receiver.
The ſecond is Sacramentall,

twixt the Body and Blood of
Chriſt, and the outward ſignes in
the Sacrament. The former is
wrought by means that the
ſame holy Spirit, dwelling in
Christ and in the faithfull; b in-
corporateth the faithfull, as me-
bers vnto Christ their Head, &
so makes them one with Christ,
and partakers of all the Graces,
Holines and eternall Glory which
is in him, as ſure & as verily as
they heare the words of the pro-
mife, and are partakers of the
outward ſignes of the holy Sa-
cerament. Hence it is, that the
will of Chriſt is a true Chriſti-
ans will: & the Chriſtians life is
Christ who liueth in him, Cal.
2:20. If you looke to the things
that are vniten, this Vnion is
eſſentiall: if to the truth of
this Vnion, it is reall. If to the
manner how it is wrought,
it is ſpirituall. It is not our
Faith, that makes the Body
and Blood of CHRIST to
boe

b Hae (ſc,
corpus &
ſanguis
Domni) ac-
cepta atque
hanſta, id
eſſicunt,
vt & nos
in Chriſto
& Chriſtus
in nobis ſit.
Hil. lib. 8.
de Trin.
Tum corpus
Chriſtis meo
corpori ſoci-
um eſt, &
ſanguis eius
meas orna,
uir genus, B.
Agnetis
dict. Apud
Amb.

552

The Practice of Pity.

bee present, but the Spirit of Christ dwelling in him and vs. Our faith doth but receive and apply vnto our soules, those heauenly graces which are offered in this Sacrament.

The other, being the Sacramental union, is not a Physical or Local, but a Spiritual conjunction of the earthly signs, which are Bread and Wine, with the heauenly Graces, which are the Body and Blood of Christ in the act of receiving: as if, by a mutual relation they were but one and the same thing. Hence it is, that in the fame * in instant of time that the worthy Receiver eateth with his mouth the Bread and Wine of the Lord, he eateth also with the mouth of his Faith, the very Body and Blood of Christ, Not that a Christ is brought downe from Heaven to the Sacrament, but that the holy Spirit, by the Sacrament, lifts

vp

* Corpus non adest cum pane, sibi id est, simul lo- so, sed qua, id est, simul tempore.

a Quam cœna cœlis est affixio, mi- nime abfurdum est Christum in cœlo manen- tem a robis reciyo.

Calvin, in 1 Cor. 11. 25.

The Practice of Piety.

515

vp his mind vnto Christ, not by any local mutation, but by a de- uous affection: So that in the ho- ly contemplation of Faith, hee is at that present with Christ, and Christ with him. And thus be- leeuing and meditating how Christ his body was crucified, and his precious blood shed for the remission of his sins, & the reconciliation of his soule vn- to God: his Soule is hereby more effectually fedde in the afflu- rance of eternal Life, then Bread and Wine can nourish his body to this temporal life. There must bee therefore of neceſsitie in the Sacrament, both the outward signs to bee vifibly seene with the eyes of the body, and the Body and Blood of Christ, to be ſpirituallv diſcerned with the Eye of faith. But the forme how the Holy Ghoſt makes the body of

carne viſicæm in nos per ſiirstum diffundi. Calu- ibid.

B b

Christ,

a Fide mɔste in Cœlum, & cum in terris tanquam præſentem tenuisti.

Aug. Epi.

3. ad voluſ. Fidem quum disco, non in- telligo quam- libet opinionem, ſed fiduciam, qua quum audißamem teſſeram eſſe corporis Chriſtis, non dubitas im- pleyi à Domino quod verbafonant corpus quod nequaquam cerni, ſpiri- tuale eſſe tibi almen- tum, atque ek Chriſti

554

Eph 5.24.
* I go tunc
nos demus
participiare
Christis bo-
nis agneseo,
postquam
Christum ip-
sum obine-
mus. Obtine-
thr non tan-
tum quum
pro nobis
jastiis futile,
vitamam
credens us:
sed dum
in nobis ha-
bit at, dum
eius fumus
membra, ex
carne eius,
dum in vnã
denique &
vitam &
subfamtiam
(vit ita lo-
quar) cum
ipso coales-
estus.
Caluin. ibi.
a Lu.24.30,
31.

The Practice of Piety.

Christ, being absent from vs in
place, to be present with vs by
our vnion: S. Paul tearmes a
great Mystery; such as our vn-
derstanding cannot worthily
comprehend. The Sacramen-
tall Bread and Wine therefore
are not bare signifying signes,
but such as witherewith Christ
doth indeede exhibit and give
to every worthy Receiver, *not
onely his Divine vertue and
efficacie, but also his very Be-
dy and Blood, as verily as hee
gaue to his Disciples the Ho-
ly Ghost, by the signe of his
sacred Breath; or Health to the
diſeafed, by the Word of his
mouth, or touch of his hand or
garment. And the apprehension
by Faith is more forcible, then
the exquifitext comprehenſon of
Sence or Reafon. To conclude
this point: the holy Sacra-
ment is that bleſſed Bread,
which beeing eaten, opened
the eyes of the a Emauites,
that

The Practice of Piety.

555

that they know Christ. This is
that Lordly Cup, by which we
are all made to drinke into one
spirit: This is that Rocke flowing
with c Hony, that復meth the
fainting Spirits of euery true
Jonathan, that taſtes it with
the mouth of Faith: This is that
a Barly Loafe, which tumbling
from aboue, it strikes downe the
Tents of the Midianites, of in-
fernall darkenesſe. Elias Ange-
licall e Cake and water prefer-
ued him forty dayes in Horeb:
and f Manna (Angels food) fed
the Israelites forty yeeres in
the Wildernſe: but this is that
a true Bread of life, and heauen-
ly Manna, which if wee ſhall
duely eate, will nouriſh our
Soules for euery vnto life b eter-
nall. How ſhould then our ſouls
make vn to Christ that request
from a spirituall deſire, which
the Capernaites did from a Car-
nall motion? Lord, euermore give
us this bread.

Bb 2

The

b 1 Cor. 12.
13.

e 1 Sam. 14
27.

d Iud. 7. 14.

e 1 Kin. 19.
6,7.

f Pfal. 78.
24,25.

Num 15.35.
g Ioh. 6.32,
35.49,50.

h Ioh. 6.51,
53.

1 Ioh. 6.3.

556

The Practice of Piety.

The first end of the Lords
Supper.

a Ioh. 5. 22.
Rom.6.4,
5. 12.

b Apo.20.6
Hinc apud
prisros Sa-
cramentum
baptismi ap-
pellabatur,
Salus;
Sacramentā
vera Domi-
nici corporis
vita.

Aug. I.c. de
peciatorum
meritus c. 14.
d Ioh. 6. 57.
c Ioh. 17. 2.

5. To bee an assured pledge
unto us of our Resurrection. The
Resurrection of a Christian is
two-fold: first, the spiritual
Resurrection of our foules, in
this life, from the death of sin,
called the first Resurrection: be-
cause that by the trumpet-voice
of Christ, in the preaching of
the Gospel, we are raised from
the death of sinne, to the life of
grace: b Blessed and holy is hee
faith S. John) who hath part in
the first resurrection: for on such,
the second death hath no power.
The c Lords Supper is both a
meane and a pledge vnto vs of
this spirituall and first Refur-
rection. d He that eateth me, ene-
he shall line by me. And then are
we fit Guests to e fit at the Table
with Christ, whé like Lazarus we
are raised from the death of sin
to newnes of life.

The truth of this first refur-
rection

557

The Practice of Piety.

rection wil appeare by the mo-
tion wherewith they are inter-
nally moed: for if, whenthou
art moued to the duties of Re-
ligion, and practice of Piety, thy
heart anfwereth with S amuel,
Here I am, fpeake, Lord, for thy
Seruant beareth. And with Da-
uid, O God, my heart is ready.
And with Paul, Lord, what wilt
thou haue mee to doe? Then fure-
ly, thou art raised up the dearth
of sinne, and haft thy part in the
first Resurrection: but if thou
remainest ignorant of the true
grounds of religion, and findeft
in thy felfe a kinde of secret
loathing of the exercifes there-
of, and muft be drawne, as it
were againft thy will, to doe
the workes of Piety, &c. then
surely, thou haft but a name that
thou lineft, but thou art dead, as
Christ told the Angell of the
Church of Sardis, and thy foule
is but as salt, to keepe thy bo-
dy from ftinking.

Bb 3

Se-

1 Sam. 3. 10.

Pfal. 108. 1.

A&9.9.

Apoc. 3. 1.

558

The Practice of Piesy.

a Ioh. 9. 54.
b Hinc panta
& viam
à veteribus
nominatur
symbolare
surrectionis.
Con. Nic. 1.
Ioh. 6. 51.
Carc Christi non in
sefesfed in
verboipfi
hypoſtasia
vnto viuti
ſea eſt:

Cyr. in
Ioh. 10. 13.
Et quia eſt
propria caro
verbi cunta
viniſcantur,
Synod.
Eph. de re-

ſa fide ad Reginas. Vinifcat 1. ratione meriti obediencie, quia Chriſtis caroprocredentibus oblata fui in facyclicum; 2. ratione copulationis koſtva cum Christo; quia non poſſumus ad Diem vitæ fontem perſtingere, nifi carne illa Chriſtis medianze, & quasens carni illi quaſi membra ſumus inſiſt. Caro non prodeſt, Iohn 6. 63. 1. Carnalis opinio non committens cum myſterio manducationis carnis Christi.

bodies

The Practice of Piesy.

559

bodies; which (being the wea-
pows of Righteousneſſe, Rom. 16.
13. Temples of the Holy Ghost, 1.
Cor. 6. 19. & members of Christ)
have beene *fed and nourished
with the Body and Blood of the
Lord of life: but be raiſed vp
againe at the laſt day? And this
is the cauſe that the bodies of
the Saints, being dead, are ſo
reuerently buried and laid to
ſleepe in the Lord. And their
buriall places are termed the
b. beds and dormitories of the
Saints. The Reprobates ſhall a-
rife at the laſt day, but by the
Almighty power of Chriſt, as
hee is ſudge, bringing them as
Maleſactors out of the Gaole,
to receiue their ſentence; and
deſerued execution: but the E-
lect ſhal rife by vertue of Chriſts
Refurrection, & of the Commu-
nio which they have with him,
as with their Head. And his re-
furrection is the c cauſe & affu-
ance of ours. The Refurrection

Bb 4

* Quomodo
necans car-
nemcapacern
eſſe refurre-
ſtionis, qua
ſanguste &
corpore Chri-
ſi utricuſt
Iren. lib. 4.
cap. 34.

b. ſta. 26. 19.
20.

c. Chriſtis re-
ſurrection in
qua uotra
amnitur, ſo-
murum refur-
vectionis

ſide iuſſor
eſt Theol.
d. Morium
eſſe Chriſtus
etin 1 ag. ni
credunt re-
ſurrexiffe
veropropria
Fides eſt
Ch. iſtiano-
rum.

Aug. lib. 10
con. Fauſt.
cap. 19.

560

The Practice of Piety.

Tota fiducia
Christiano-
rum, eſtre-
ſurreſtis
mortuorum
Tert. lib. 5.
de refur.
Carn.

nuncius cœpit
nuncius, cœpit

Omnium
terriblium
verribiliſi-
mum moris
Arift.

of Christ, is a Christians particular faith: and Refurrection of the dead, is the child of God's chiefest confidence. Therefore Christians in the Primitive Church, were wont to salute one another in the Morning with these phrases, The Lord is risen: and the other would answer; True, the Lord is risen, indeed.

6. To seale vnto vs the af-
surance of euerlaſting life. Oh
what more, wifhed or loued,
then life? or what doe all men
naturally more, either ſeare or
abhorre then death? Yet is this
first death nothing, if it be com-
pared with the ſecond death,
neither is this life any thing
worth, in comparifon of the
life to come. If therefore thou
delire to bee affured of eter-
nall life, prepare thy ſelſe to
bee a worthy Receiuer of this
blessed

The Practice of Piety.

561

blessed Sacrament. For our Sa-
uiour affureth vs, That if any
man eate of this Bread, hee ſhall
line for euer: and the bread that
I will giue, is my ſlesh, which 7
will giue for the life of the World.
He therefore who duly eateth
of this holy Sacrament, may
truly ſay, not only, Credo vitam
eternam, I beleeue the life euer-
laſting: but also, Ede vitam
eternam, I eate life euerlaſting.
And indeed this is the true tree
of life, which God hath plan-
ted in the middeft of the Pa-
radife of the Church: And
whereof hee hath promised
to giue every one that ouercom-
meth, to eate. And this Tree of
Liſe, by infinite degrees ex-
celleth the Tree of Life that
grew in the Paradife of Eden:
for that hath his roote in the
Earth; this from Heauen, that
gaue but life to the body; this
to the ſoule; that did but pre-
ferue the life of the liuing, this

Bb 5

reſto-

Ioh. 6. 51.

Apoc. 2. 7.

562

The Practice of Piety.

Apoc. 22, 6.

restoreth life to the dead. The leanes of this tree, heale the Na-tions of beleeuers, and it yeelds every Moneth a new manner of fruit, which nouriseth them to life euerlafting. Oh, blessed are they who often eate of this Sacrament ! at least, once every moneth, tafte anew of this renewing fruite, which Christ hath prepared for vs at his Ta-ble to heale our infirmities, and to confirme our beleefe of life euerlafting.

Of the fifteenth end of the Lords Supper.

Milites Sa-cramento evant iurati & obftritti ad præftan-dum soli imperatoris fidel tatem & obediен- & sano.

7. To binde all Christians, as it were, by an oath of fidelitie, to serue the one onely true God; and to admit no other propitiatory Sacrifice for Sinnes, but that one reall sacrifice which by his death Christ once suffered, and by which hee finished the Sacrifice of the Law, and effec-ted eternal Redemption, and Righteousneſſe for all beleeuers.

And

563

The Practice of Piety.

And so to remaine for euera publike marke of profession, to diſtinguish Christians from all Sects and false religion. And seeing that in the Maſſe there is a ſtrange Christ adored, not hee that was borne of the Virgin Marie: but one that is made of a Waſer Cake: and that the offering vp of this Breaden god is thrust vpon the Church, as a propitiatory ſacrifice for the quicke and the dead: all true Christians vpon the danger of wilfull persury, before the Lord Chieſe Juitiſe of Heauen and Earth, are to detest the Maſſe, as the Idoll of Indignation, which is moſt derogatorie to the all-sufficient World-fauing merits of Christ's death and passion. For by receiuing the Sacrament of the Lords Supper, wee all ſweare, that all reall Sa-criſices are ended by our Lords death: and that his Body and Blood once crucified and shed,

ic

564

The Practice of Piety.

is the perpetual foode, and new-rishment of our soules.

2. How to consider thine owne unworthineffe.

A Man shall beft perceive his owne unworthineſſe, by examining his life, according to the tenne Commandements of almighty God. Search therefore what duties thou haſt omitted, and what vices thou haſt committed, contrary to every one of the Commandements: remembring, that without repentance and God's mercy in Christ, the Curſe of God, containing all the miseries of this life, and enerlatting torments in Hell fire when this is ended, is due to the breach of the leaſt of God's Commandements. And having taken a due ſuruay both of thy Lins and miseries, retire to some secret place,

Deu.27.26
Gal.5.10.

565

The Practice of Piety.

place, and there putting thy ſelfe in the fight of the Judge, as a guilty malefactor, standing at the Barre to receue his ſentence, bowing thy knees to the earth, smiting thy brest with thy fifts, and be-dewing thy cheekes with thy teares, confesse thy sins, and humbly aske him mercy and forgiuenes, in these or the like words.

An humble confession of ſinnes,
to be made vnto God before
the receiving of the holy
Communion.

O GOD and heauenly Father, when I consider the goodneſſe which thou haſt euer ſhewed vnto mee, and the wickedneſſe which I haue committed against heauen and against thee, I am aſhamed of my ſelfe, and confusion ſeemes to couer my face as a vayle: for which of thy Commandements haue

Luke 15.

566

The Practice of Piety.

The 1. com-
mandement.
Deu.6.5.

Mat.12.37,
38.

Leu.19.14.

Psa.22.5,6.

Psal.38.3.

The 2. com-
mandement.
Deu.12,32.

Mat.15.9.

Gal.3.7.
The 3 com-
mandement
Phil.2.10.

Eccl.4.17.

1 Ki,19.10.
1er.5.2.

haue I not transgressed. O
Lord, I stand here guiltie of
the breach of all thy holy
Lawes: for the loue of my
heart hath not so intirely clea-
ued vnto thy Maieustie, as to
vaine and earthely things: I haue
not feared thy judgements, to
deterre me from sin, nor trust-
ed to thy promises, to keepe mee
from doubting of my tempo-
rall, or from despairing of mine
eternall state. I haue made
the rule of thy divine worship
to bee what my minde thoughts fit,
not what thy Word prescripted:
finding my heart more prone
to remember my blessed Saus-
our in a painted picture of mans
deuice, rather then to behold
him crucified in his Word and
Sacraments, after his owne or-
dinance. Where I should ne-
uer vse thy Name (whereas all
knees doe bow) but with religious
reuerence, nor any part of thy
worship, without due prepara-
tion

The Practice of Piety.

567

tion and zeale: I haue blaspheme-
mouſly abuſed thy holy name,
to rafh & customary oathes; yea
I haue vſed oathes by thy ſaered
name, as ſalſe couers of my fil-
ty ſins. And I haue bin preſent
at thy ſeruice oft-times more
for ceremony, then ſonſcience,
and to plegſe men more then to
pleaſe thee, my gracious God.

Where I should fanſtifie thy
Sabbath Day, by being preſent
at the publſke exerciſes of the
Church, and by meditating pri-
nately on the Word and Workes
of God, and by viſiting the
ſicke, and releeuing of my poore
brethren: alas, I haue thought
thoſe holy Exerciſes a burden,
becauſe they hindered my vaine
ſports: yea, I haue ſpent many
of thy Sabbaths in mine owne
prophane pleasures, without be-
ing preſent at any part of thy
divine worship.

Where I should haue gi-
uen all due reuerence to my

Naturall,

Here con-
fesse thy
raſh and
ſalſe swea-
ring.

The 4. com-
mandement.
Acts.20.10.

1 Cor. 16. 2.
Here con-
fesse thy
trauelling
on the Sab-
bath, and
thy leauing
the holy
exerciſe, to
go to spor-
ting or ſea-
ſting.

The 5. com-
mandement.

568

1 Thess. 5.13 Gal. 4. 15. Here con- feſſe thy diſobedi- ence to thy Parents, Minifters, Magiſtrates, Maſters, or Tutors, The 6. Com- mandement. a Pro. 19.11. b Eph. 4.31. Mark. 5.34. Here con- feſſe thy haſtines & ſury, and if thou haſt beene any way the cause of any mans death vniuſtly, or cruelly.

## The Practice of Piety.

Naturall, Eccleſiastical, and Po- liticke Parents, I haue not ſhew- ed that measure of dutie and affection to my Parents, which their care and kindneſſe hath deſerued. I haue not had thy Minifters in such ſingular lone for their workes ſake, as I ought, but I haue tawited at their zeale, and hated them, because they reprooned me iuſtly: And haue carried my ſelſe contemp- tuously against thy Magiſtrates and Minifters, though I knew that it is thine Ordinance, that I should bee obedient vnto them.

Where I should be a flow to wrath, and bready to forgiue of- fences, and not suffer the Sun to goe downe upon my wrath, but to doe good for euill, loning my very enemies for thy ſake: I, alas, for one ſorry word, haue burſt out in open rage, and har- bouring thoughts of miſchieſe in my heart, I haue preferred to feede

## The Practice of Piety.

feede on mine owne malice, rather than to eate of thy holy Supper.

Where I should keepe my minde from all filthy luſts, and my body from all uncleane ſeſe: O' Lord, I haue deſiled both, and made my heart a Cage of all impure thoughts, and my minde a very Stie of the vn- cleane ſpirit. Yea, the remedy which thou (Lord) haſt ordai- ned for incontinency, could not containe mee within the bounds of Chaſticie: for by doating on Beauty, whose ground is but duſt, Satan hath bewitched my ſlesh to luſt after ſtrange ſlesh.

Where I should haue liued in uprightnes, giuing euery man his due; beeing contented with mine owne eſtate, and liuing conſionably in my lawfull calling, should bee ready ( according to mine abilitie) to lend and giue vnto the poore: Oh Lord, I haue by oppreſſion ex-

569

The 7. Com- mandement. 1 Thess. 4.3, &c. Rom. 6. 13. Here con- feſſe vnto God thy ſecret pol- lutions, for- nication, or adultery, if Satan hath to faire prenailed Ouer thee.

The 8. Com- mandement. Eph. 4.18. Luk. 6.34, 35. Leu. 25.35.

570

Here con-
fesse thou
h it secre-
ly folne, or
openly
robed any
thing, or
haft detat-
ned fom
any father-
leffe childe
that which
is his by
right.

The 9. com-
mandement.

Zach. 8. 16.
Mat. 10. 16.
I Cor. 13. 7-
Mat. 18. 19.

Psal. 50. 20.

The Practice of Piety.

extortion, bribes, camilla
on others indirect dealing, und
pretence of my Calling and Of-
fice, robbed and purloined
from my fellow Christs:
yea, I haue receiued, and suffe-
red Christ, where I was trusted,
many a time, in his poore mem-
bers, to stand hungry, cold, and
naked at my doore, and hungry,
cold and naked, to goe away
succourleſſe, as hee came: and
when the leanneſſe of his
cheekes pleaded pittie, the hard-
neſſe of my heart would ſhow
no compassion.

Where I should haue made
conſcience to ſpeak the truth
in ſimplicitie, without any falſe-
hood, prudently iudging aright,
and charitably conſtruing all
things in the beſt part; and
should haue defended the good
name and credit of my neigh-
bour; alas (vile wretch that
I am) I haue belyed and flan-
dered my fellow-brother, and
as

The Practice of Piety.

as foone as I heard an il re-
port, I made my ſonge the in-
ſtrument of the Diuell, to bla-
zon that abroad vnto others,
before I knew the truth of it
my ſelfe. I was so farre from
ſpeaking a good word, in de-
fence of his good name, that it
tickled my heart in ſecret to
heare one, that I enuied, to hee
taxed with ſuch a blemish,
though I knew that otherwile
the graces of God ſhined in
him in abundant meaſure. I
made ſeſts of officious, and ad-
nantage of pernicious lies: here-
in ſhewing my ſelfe a right
Cretian, rather then an upright
Christian.

And lastly (O Lord) where
I should haue reſted fully con-
tented with that portion which
thy Maiestie thought meeteſt
to beſtow vpon mee in this pil-
grimage : and reioyce in ano-
thers good as in mine own: alas,
my life hath beene nothing
elſe

571

Psal. 15. 3.

Here con-
fesse if thou
haft belyed
or flande-
red thy
neighbour,
or not
ſpoken the
truth to
cleere his
inocency,
when thou
wast called
chereto.

Tit. 11. 12.

The 10, com-
mandement.

Heb. 13. 5.

I Tim. 6. 6.

Phil. 4. 11, 12

572

The Practice of Piety.

elle but a greedy lusting after
this neighbours house, and that
neighbours Land; yea secretly
wishing such a man dead, that
I might haue his lining or office;
coueting rather those things
which thou haft beftowed on
another, rather then beeing
thankefull for that which thou
haft giuen vnto my selfe. Thus
I, O Lord, who am a carnall
sinner, and sold under firme, haue
transgressed all thy holy and
spirituall Commandements,
from the first to the last, from
the greatest vnto the least; and
here I stand guilty before thy
Judgement fear, of all the brea-
ches of all thy lawes, and
therefore lyable to thy Curfe,
and to all the miseries that Iu-
stice can powre forth vpon so
curfed a creature. And whichet
shall I goe for deliuerance
from this misery ? Angels
blush at my rebellion, and
will not helpe mee: Men are
guilty

573

The Practice of Piety.

guilty of the like transgressions
and cannot helpe themselues.
Shal I then despaire with Cain,
or make away my selfe with
Iudas? No, Lord, for that were
but to end the miseries of this
life, and to begin the endlesse
torments of Hell: I will rather
appeale to thy Throne of Grace,
where mercy raignes to pardon
abounding sinnes, and out of
the depth of my miseries, I will
cry with David, for the depth
of thy mercyes: Though thou
shouldest kill mee with afflictions,
yet will I, like Iob, put my trust
in thee. Though thou should-
dest drowne mee in the Sea
of thy displeasure, with Ionas,
yet will I catch such hold on
thy mercy, that I will be taken
vp dead, clasping her with
both my hands. And though
thou shouldest caft mee into
the bowels of Hell, as Ionas, into
the Belly of the Whale:
yet from thence would I cry
vnto

Heb. 4.

Psal. 130. 1.
Iob 13. 12.

Ier. 27. 2.

574

The Practice of Piety.

vnto thee; O God the Father of Heauen, O Jefus Christ the Redeemer of the World, O Holy Ghost my Sautifier, three persons, and one eternal God, haue mercy upon mee a miserable finner. And seeing the goodneſſe of thine owne nature firſt mooved thee to ſend thine onely begotten Sonne to dye for my finnes, that by his death I might bee reconciled to thy Maiestie: O reieſt not now my penitent Soule, who beeing displeafed with her ſelfe for ſinne, defieth to returne to ſerue, and please thee in newneſſe of life: and reach from Heauen thy helping hand to ſaue mee thy poore ſeruant, who am (like Peter) ready to ſinke in the Sea of my finnes and misery. Waſh away the multitude of my fins, with the merits of that blood, which I beleeue that thou haſt ſo abundantly ſhed for penitent finners.

And

575

The Practice of Piety.

And now that I am to receiue this day the blessed Sacrament of thy precious Body and Blood, O Lord, I beſeech thee, let thy holy Spirit, by thy Sacrament, ſeale vnto my Soule, that by the merits of thy Death and Palsion, all my fins are ſo freely and fully remitted and forgiuen, that the curſes and iudgements which my finnes haue deferued, may never haue power either to be found mee in this life, or to condemn mee in the world which is to come: for my ſtedſaft faith is, that thou haſt dyed for my ſinnes, and risen againe for my iuſtification; This I beleeue, O Lord, helpe mine unbeliſe. Worke in mee likewife, I beſeech thee, an unfained Repentance, that I may heartily bewaile my former fins, and loath them, and ſerue thee henceforth in newnes of life, and greater meaſure of holy denotion.

And

Rom. 4. 7. 12

576

The Practice of Piety.

And let my soule neuer forget
the infinite loue of so sweete a
Sauiour, that hath laid downe
his life to redeme so vile a fin-
ner. And grant, Lord, that ha-
uing receiued these feales and
pledges of my communion with
thee, thou mayest henceforth
so dwell by thy Spirit in mee,
and I so liue by Faith in thee,
that I may carefully walke all
the dayes of my life in godlineffe
and Pietie towards thee, and
in Christian Lone and Charity
towards all my Neighbours;
that liuing in thy feare, I may
dye in thy fanour, and after
death, be made partaker of ter-
nall life, through Iesu Christ
my Lord and onely Sauiour, A-
men.

3. Of

577

The Practice of Piety.

3. Of the meanes whereby thou mayest become a worthy Receiner.

Thefe Meanes are duties of two forts: the former, respecting God; the latter our Neighbour. Thoſe which respect God, are three: first, found knowledge: ſecondly, true faith: thirdly, unfained Repentance. That which respecteth our Neighbour, is but one, ſincere Charity.

1. Of the found knowledge, require in a worthy Communicant.

Sound knowledge is a ſanctified
underſtanding of the first Princi-
ples of Religion. As first, of the
Trinitie of Persons in the Unitie
of the Godhead. Secondly, of
the Creation of Man, and his
Fall. Thirdly, of the Curſe and
miserie due to ſinne. Fourthly of
the Natures and Offices of Chriſt,
Co and

Heb. 6. 1, 2.
Ioh. 17. 3.
1 Tim. 1. 4.
1 Cor. 12. 29
2 Cor. 13. 5

578

The Practice of Piety.

and redemption by faith in his death, especially by the doctrine of the Sacraments, sealing the same unto vs. For, as an house cannot bee built, vnlesse the foundation bee first laide; no more can Religion stand, vnlesse it be first grounded vpon the certaine knowledge of Gods Word. Secondly, if wee know not Gods will, we can neither beleeue nor doe the fame. For as worldly businesse cannot bee done but by them who haue skill therein, so without knowledge men must bee much more ignorant in diuine and spirituall matters. And yet in temporall things a man may doe much more light of nature: But in religious mysteries, the more wee relye vpon natural reason, the further wee are from comprehending spirituall truth. Which discouers the feareful estate of those whose ceine without knowledge, and the

Rom. 8:5.

579

The Practice of Piety.

the more fearfull estate of those Pastors, who minister vnto them without Catechizing.

2. Of sincere Faith, required to make a worthy Communicant.

Sincere faith, is not a bare knowledge of the Scriptures, and first grounds of Religion, ( for that Diuels and Reprobates haue in an excellent measure, and doe beleeue it, and tremble; ) but A true perswasion as of all those things, whatsoever the Lord hath revealed in his Word: so also a particular application unto a man, that he may know all the promises of mercy which God hath made in Christ to all beleeuing sinners: And consequently, that Christ and all his mercies do belong vnto him as well as to any other. For first, if we have not the righteousness of Faith, the Sacrament feales no thing vnto vs; & every man in the Lords Supper receieth so much as

Co 2

as

Iam. 3:19.
Heb. 4:2.

Rom. 4:11.

582

1 Joh. 13, 14,
34, 35.

Mat. 6. 11,
14, 15, and
18, 35.

## The Practice of Piety.

the Lords Supper was ordained,
is, to confirme Christians loue
one towards another. Thirdly,
no man can assure himselve
that his owne sinnes are forgiuen
of God, if his heart cannot
yeeld to forgiue the faults of
men that have offended him.
Thus farre of the first sort of
duties which wee are to per-
forme before wee come to the
Lords table, called Prepa-
ration.

2. Of the second sort of duties, which a worthy Communicant is to performe at the receiving of the Lords Supper, called Meditation.

His Exercife of spirituall
Meditations, confifts in
duers points.

First, when the Sermon is
ended, and the Banquet of the
Lords Supper begins to be cele-
brated,

## The Practice of Piety.

brated, meditate with thy selfe
how thou art inuited by Christ,
to bee a Guest at his holy Table,
and how louingly hee inuiteth
thee: Hoe, every one that thir-
steth, come ye to the waters of life,
&c. Come, buy wine and milke,
without money, and without price:
eate ye that which is good, let your
soule delight it selfe in fatnesse,
Take ye, eate ye: this is my body,
which was broken for you; drinke
ye all of this: for this is my blood
which was shed for the remission
of your sins. What greater honour
can be vouchsafed, than to be
admitted to fit at the Lords
owne Table? What better fare
can be afforded, than to feede
of the Lords owne body, and
Blood? If David thought it
to be the greatest favour that
hee could shew vnto good
Barzillai, for all the kindnesse
that hee shewed vnto him in
his troubles, to offer him, that
hee should feede with him at his

C c 4

owne

583

Matth. 22.

1 Pet. 1.

1 Cor. 55. 1, 2.

Mat. 26, 26,

27, 28, &c.

2 Sam. 19. 33

584

The Practice of Piety.

owne Table in Jerusalem; how much greater fauour ought we to account it, when Christ doth indeed feed vs in the Church at his owne Table, and that with his owne most holy Body and Blood?

Gen. 22. 5.

2. As Abraham, when hee went up to the Mount, to sacrifice Isax his Sonne, left his feruants beneath in the valley: so when thou commest to the spirituall Sacrifice of the Lords Supper, lay aside all earthly thoughts and cogitations: that thou mayest wholly contemplate of Christ, and offer vp thy Soule vnto him, who sacrificed both his Soule and Bodie for thee.

3. Meditate with thy selfe, how precious and venerable is the Bodie and Blood of the Sonne of God, who is the Ruler of heauen and earth; the Lord, at whose becke the Angels tremble, and by whom both the

585

The Practice of Piety.

the quicke and dead shall be judged at the last day, and thou among the rest. And how that it is he, who hauing bin crucified for thy sinnes, offereth now to bee receiued by faith into thy Soule. On the other side, confider how sinfull a creature thon art: how altogether vnworthy of so holy a Guest; how ill deferuing to tafte of such sacred foode, hauing beene conceived in filthineſſe, and wallowing euerm since in the myre of Iniquitie; bearing the Name of a Christian, but doing the workes of the Diuell; adoring Christ with an (a) Aue Rex in thy mouth, but spitting Oathes in his face, and crucifying him anew with thy graceleſſe actions.

Fourthly, ponder then, with what face darest thou offer to touch so holy a body with such defiled hands? Or to drink such precious Blood with so

a Haile King.

Cc 5

lewd

586

The Practice of Piety.

Col. 2. 39.

2 Sam. 6. 7.

lewd and lying mouth? or to
lodge so blessed a Gueſt in so
uncleane a ſtble? For if the
Bethſhemites were ſaine, for
but looking irreuerently into
the Arke of the Old Teſtament,
what iudgement mayeſt thou
iustly expect, who with ſuch
impure eyes and heart, art come
to ſee and receiue the Arke of
the New Teſtament, in which
dwelleth all the ſrineſſe of the God-
head bodily?

If Uzza for but touching
(though not without zeale)
the Arke of the Couenant;
was ſtricken with ſudden death,
what ſtroke of Divine ſudge-
ment mayeſt thou not ſeare,
that so rudely, with uncleane
hands, doeſt preſume to han-
dle the Arke of the eternal Te-
ſtament, where are hid all the
Treasures of Wisedome and
Knowledge?

If John Baptiste (the holyſt
Man that was borne of a Wo-
man)

587

The Practice of Piety.

Mat. 3. 11.

man) thought himſelfe vnwor-
thy to beare his ſhooes; O Lord,
how vnworthy is ſuch a profane
wretch, as thou art, to eate his
holy ſlesh, and to drinke his
precious blood?

If the bleſſed Apoſtle Saint
Peter, ſeeing but a glympſe of
Christ's Almighſy power, thought
himſelfe vnworthy to Stand in
the ſame boate with him; how
vnworthy art thou to ſit with
Christ at the ſame table, where
thou mayeſt behold the inſinite-
neſſe of his Grace and Mercy diſ-
played?

If the Centurion thought
that the roofe of his house was
not worthy to harbour so Di-
uine a Gueſt, what roome can
there bee fit under thy Ribbes,
for Christ's Holinesſe to dwell
in?

Matth. 8. 3.

If the Blood-iffued ſicke
Woman feared to touch the
Hemme of his garment; how
shouldeſt thou tremble to eate
his

588

The Practice of Piety.

his flesh, and to drink his All-healing blood;

Yet if thou commest humbly, in Faith, repintance, and Charitie, abhorring thy sinnes paft, and purposing vnfainedly to amend thy life henceforth, let not thy former fins affright thee; for they shall neuer bee laid vnto thy charge: and this Sacrament shall feale vnto thy foule, that all thy sinnes and the judgements due vnto them, are fully pardoned, and cleane washed away by the Blood of Chrift. For, this Sacrament was not ordained for them who are perfect, but to helpe penitent sinners vnto perfection. Chrift came, not to call the righ-teous, but sinners to repentance: And hee faith, That the whole neede not a Physician, but they that are ficks: Thofe hath Chrift called, and when they came, them hath hee euer helped. Witneſſe the whole Gofpel, which

Mat. 9. 12, 13

Mat. 11. 28.

589

The Practice of Piety.

which teſtifieth, that not one Sinner, who came to Chriſt for mercy, went euer away without his errand. Bathe thou likewise thy ſicke foule in this Fountaine of Chriſt's blood; and doubtleſſe, according to his promife, Zach. 13. 1. thou ſhalt bee healed of all thy sinnes and vnclanenesſe. Not ſinners therefore, but they who are vnwilling to repent of their ſinnes, are debarred this Sacrament.

Fiftly, meditate, that Chriſt left this Sacrament Anto vs, as the cheife Token and pledge of his Loue: not when wee would haue made him a King, Iohn 6. 15. (which might haue ſee-med a requitall of kindneſſe) but when fudas and the High priefts were confpiring his Death, (therefore wholly of his meere ſauour.) When Nathan would ſhow David how entirely the poore man loued

590.

## The Practice of Piety.

loned his sheep that was killed by the rich man: Hee gaue her (Faith hee) to eate of his own mor-fels and of his own cuppe to drinke, 2.Sam. 12. 3. And muft not then the lone of Christ to his Church be vnspakeable, when hee giues her his owne flesh to eate, and his owne blood to drinke, for her spirituall and eternall nourishment? If then there be any loue in thine heart, take the Cuppe of salua-tion into thy hand, and pledge his lone with lone againe, Psal. 116. 11.

Sixtly, when the Minifter beginneth the holy confecriation of the Sacrament, then lay aside all praying, rea-ding, and all other Cogitati-ons whatsoeuer: and fettle thy meditations onely vpon thofe holy actions and rites: which according to Christ's institution are vfed in and about the holy Sacrament: For it hath pleasyed

fed GOD ( confidering our weakenesse) to appoint thofe Rites as meanes, the better to lift vp our minds to the ferious contemplation of his heauently Graces.

When therefore thou feelt the Minifter putting apart Bread and Wine on the Lords Table, and confeccating them by Prayers, and the rehearfall of Christ's Institution, to bee a holy Sacrament of the bleffed Body and Blood of Christ; then meditate, how God the Fa-ther, of his meere loue to man-kinde, set apart and sealed his onely begotten Sonne, to be the All sufficient meanes, and only Mediator, to redeeme vs from finne, and to reconcile vs to his grace, and to bring vs to his glory.

When thou feelt the Mi-nifter breake the Bread; be-ing bleffed, thou muft medi-tate, that Jesus Christ, the eter-nall

591.

592

The Practice of Piety.

nall Sonne of God was put
to death, and his bleffed Soule
and Body (with the Sence of
Gods anger) broken aſunder
for thy finnes, as verily, as
thou now ſeel the holy Sacra-
ment to bee broken before
thine eyes: and withall call to
minde the haynouſneſſe of thy
finnes, and the greatneſſe of
Gods hatred againſt the fame;
ſeeing Gods Iuſtise could not be
ſatisfied, but by ſuch a Sacri-
fice.

When the Minifter hath
bleſſed and broken the Sacra-
ment, and is addreſſing him-
ſelfe to diſtribute it; then me-
ditate, *That the King* (who is
the Maſter of the Feaſt) ſtands
at the Table to ſee his Guests;
and looketh vpon thee, whe-
ther thou haſt on thee thy
Wedding garment. Thinke al-
ſo, that all the holy *Angels*
that attend vpon the Elect in
the Church, and b doe *desire to*
*behold*

Mat 21. 17.
This Wed-
ding gar-
ment is
Righteous.
nes & true
Holineſſe.
Apoc. 19. 8.
Eph. 4. 24.
a I Cor. 11. 10
Eph. 1.
b I Pet. 1. 12

The Practice of Piety.

593

behold the celebration of these ho-
ly *Mysteries*, doe obſerue thy
reuerence and behaviour: Let
my Soule therefore, whileſt
the Minifter bringeth the Sa-
crament vnto thee, offer this or
the like ſhort Soliloquie vnto
Chrift.

A ſweete Soliloquie, to bee ſaide
betwixt the (Conſecration and
Receining of the Sa-
crament.

Is it true indeed, that God will
dwell on Earth ? Behold, the
Heauen, and the heauen of hea-
uens are not able to containe thee:
how much more unable is the soule
of such a finnefull caitife as I am,
to receiue thee?

1 Kin. 3. 37

But ſeeing it is thy bleſſed
pleasure, to come thus to
a Sup with mee, and to b dwell
in mee: I cannot for ioy but
burſt out, and ſay, What
man,

a Apo. 3. 29
b Ioh. 1. 23

594

The Practice of Piety.

Rom.7.14.

d Verſe 24.

e Mat.9.13

Mat.11.28.

man, that thou art so mindfull of
him, and the ſonne of man, that
thou ſo regardest him? What
fauour ſoEUER thou vouchſa-
ſeſt mee in thee abundance of
thy Grace, I will freely confesse
what I am in the wretchedaſſe
of my Nature. I am in a word,
a carnall Creature, whose very
Soule is ſolde under ſinne: a
wretched man, compaſſed a-
bout with d a bodie of death:
Yet, Lord, ſeeing thou e calleſt,
here I come; and ſeeing thou
calleſt sinners, I haue thrust
my ſelſe in among the reſt; and
ſeeing thou calleſt all with
their heauieſt loades, I ſee no
reason why I should ſtay be-
hind. O Lord, I am ſicke, and
whither ſhould I goe, but vi-
to thee the Physician of my
Soule ? thou haſt cured many,
but neuer diddeſt thou meete
with a more miſerable Pa-
ient: for I am more leprous than
Gebazi, more uncleane than

Mag-

595

The Practice of Piety.

Magdalene, more blinde in
Soule, than Bartimeus was in
Body; for I haue liued all this
white, and neuer ſeene the true
light of thy Word: My Soule
runnes with a greater fluxe of
ſinne, than was the Hemoriffe
iſſue of blood. Mephibosheth was
not more lame to goe, than my
Soule is to walke after thee in
loue. Ieroboams Arme was
not more withered to ſtrike
the Prophet, than my hand is
maymed to releene the poore.
Cure mee, O Lord, and thou
ſhalt doe as great a worke as in
curing them all. And though I
haue all their finnes and ſores;
yet Lord, so abundant is thy
grace, so great is thy Skill, that
if thou wilt, thou canſt with a
word, forgiue the one, and heale
the other: And why should I
doubt of thy good will, when
to faue mee, will coſt thee
now but one louing ſmile,
who diddeſt ſhew thy ſelſe

ſo

596

The Practice of Piety.

2 Sam.7.11.

Gen.42.10

1 Sam.5.7.

Mat.18.5.

so willing to redemne mee,
though it should coft thee all
thy heart blood; and now offe-
reft so graciously vnto mee the
affured pledge of my redemp-
tion by thy blood: who am I,
O Lord God? and what is my me-
rit, that thou haft bought mee
with so deare a price? It is
meerely thy mercy: and I, O
Lord, am not worthy the least of
all thy mercies: much lesse to be
a partaker of this holy Sacra-
ment, the greatest pledge of the
greatest mercy, that euer thou
didst beſtow vpon those ſons of
men whom thou loueſt. How
might I, in respect of mine
owne vnworthinesse, cry out
for feare at the fight of thy ho-
ly Sacrament, as the Philistins
did, when they saw the Arke of
God come into the aſſembly ?
Woe now vnto mee a ſinner; but
that thy Angel doth com-
fort mee, as hee did the wo-
man: Feare thou not, for I know
that

597

The Practice of Piety.

that thou seekeſt Iesus, which was
crucified. It is thou indeede that
my Soule seeketh after. And
heere thou offereſt thy ſelfe
vnto mee in thy bleſſed Sacra-
ment. If therefore Elizabeth
thought her ſelfe so much ho-
noured, at thy preſence in the
wombe of thy bleſſed Mother,
that the Babe sprang in her belly
for ioy; how should my Soule
leape within mee for ioy, now
that thou commeſt by thy ho-
ly Sacrament, to dwell in my
heart for euer? Oh what an
honour is this, not that the
Mother of my Lord, but my
Lord himſelfe should come thus
to visit mee! Indeede, Lord, I
confesse with the faithfull Cen-
turion, that I am not worthy that
thou shouldest come under my
roofe; and that if thou didst but
ſpeake the word onely, my Soule
should be ſaued; yet seeing it hath
pleased the riches of thy grace,
for the better strengthning of
my

Luk.2.43,
44.

Matth.8.3.

598

The Practice of Piety.

Luke.1. 38.

Apoc.2.20.

Luk.18.23.

Luke 19.9.

my weakenes; to feale thy mer-
cy vnto mee,by thy visible signe,
as well as by thy visible word:
in all thankefull humilitie my
Soule speakes vnto thee with
the bleffed Virgin: Behold,the
handmaide of the Lord,bee it vnto
me according to thy word. Knocke
thou, Lord, by thy Word and
Sacraments, at the doore of my
Heart, and I will, like the
Publican, with both my fifts,
knocke at my breft, as faft as I
can, that thou mayest enter in:
And if the doore will not o-
pen faft enough, breake it open,
O Lord, by thine Almightie
power, and then enter in, and
dwell there for euer, that I
may haue caufe with Zachaus,
to acknowledge, that this day
saluation is come into mine house.
And caft out of mee whatfo-
uer shall bee offenfue vnto
thee: For I reſigne the whole
posſession of my heart vnto thy
facred Maiestie, intreating that

I

599

The Practice of Piety.

I may not liue henceforth, but
that thou mayest liue in mee,
speake in me, walke in me, and so
to gouerne me by thy Spirit, that
nothing may bee pleasing vnto
mee, but that which is accepta-
ble vnto thee: That finishing
my course in the life of Grace,
I may afterward liue with thee
for euer in the Kingdome of
glory. Grant this, O Lord leſus,
for the merits of thy death and
blood-shedding, Amen.

When the Minifter bringeth
towards thee the Bread, thus
bleffed and broken, and offering
it vnto thee, bids thee,take,eat,
&c. then meditate that Christ
himself commeth vnto thee, and
both offereth, and giueth indeede
vnto thy faith, his very body and
blood, with all the merits of
his death and passion, to feede
thy foule vnto eternall Life:
as surely as the Minifter offe-
reth and giueth the outward
fignes that feede thy body vn-
to

600

The Practice of Pietie.

to this temporall life. The bread of the Lord is giuen by the Minister, but the Bread which is the Lord, is giuen by Christ himselfe.

When thou takest the bread at the Ministers hand to eate it, then rowze vp thy foule to approach Christ by faith: and to apply his merits to heale thy miseries. Imbrace him as sweetly with thy Faith in the Sacrament, as euer Simeon hugged him with his armes in his swaddling clouts.

As thou eateft the Bread, imagine that thou seest Christ hanging upon the Cross, and by his vnsppeakable torments, fully satisfying God's Justice for thy finnes: and strive to be as verily partaker of the spiritual grace, as of the Elementary signes. For, the Truth is not absent from the signe, neither doth Christ deceive, when hee faith, This is my body.

but

Sacramentum requirvit sacramentem.

601

The Practice of Piety.

but he giueth himselfe indeed to euery foule that spiritually receiues him by faith. For as ours is the same Supper which Christ administred: so is the same Christ verily present at his own Supper, not by any Papall *transubstantiation*, but by a sacramental participation, whereby he doth truly feed the faithfull vnto eternall life: not by coming downe out of heauen vnto thee, but by lifting thee vp from the earth vnto him. According to that old saying; *Sursum corда, Litt vp your hearts*. And, where the carke is, thither will

signified. So Euthymius in Mat. 19. Non dixit dominus, Hoc sunt signa corporis mei, sed, Hoc est corpus meum. Oportet ergo, non ad naturam eorum, quæ propoſita sunt alpice, sed ad ipso virtutem & gratiam. Non hoc corpus quod videtis mandatatur eis, & bi-bieuri illum ſanguiſem quem ſupuri sunt, qui me crenſificant. Sacramentum aliquid vobis commendens; ſpiritualiter intelleclum vinificabit vos, August. in P[sal. 98]. Speaking in the person of Christ. The Diſciples did not exite Christ corporally and ſubstanti- ally in the firſt Institution; no more doe we in the reiteration of the fame Supper.

Dd

the

Christ calls it his body, not the signe of his body, because this Sacrament was instituted not onely to be signific, but also to coñunicate the spiritual graces that they represent: and by the signes, to draw our mindes to the graces

602

The Practice of Piety.

the Eagles resort, Math.24.

When thou seest the Wine brought vnto thee apart from the Bread, then remember, that the blood of Iesus Christ was as verily separated from his body vpon the Cross, for the remission of thy sinnes: And that this is the seale of the new Covenant, which God hath made, to forgive all the sinnes of all penitent sinners that beleeeue in the merits of his blood shedding. For the Wine is not a Sacrament of Christ's blood contained in his veines, but as it was shed out of his body vpon the Cross for the remission of the sinnes of all that beleeue in him.

Mat.26.28.

As thou drinkest the Wine, and powrest it out of the Cup into thy Stomacke; meditate and beleeue, that by the merits of that Blood, which Christ shed vpon the Cross, all thy sinnes are as verily forgiven, as thou haft now drunke his

603

The Practice of Piety.

his Sacramental Wine, and haft it in thy stomacke. And in the instants of drinking, settle thy Meditation vpon Christ, as hee hanged vpon the Cross; as if like Mrry and John, thou didst see him nayled, and his bloud running downe his blessed side, out of that gastly wound, which the Speare made in his innocent Heart; wifhing thy mouth clored to his side, that thou mightest receiue that precious Blood, before it fell to the dusty earth: And yet the actual drinking of that reall bloud with thy mouth, would be nothing so effectual, as this Sacramentall drinking of that blood spiritually by Faith. For one of the Soul-diers might haue drunke that, and beene still a Reprobate, but who focuer drinketh it spiritually by faith in the Sacrament, shall surely haue the Remission of his sinnes, and Life euer-lasting.

Dd 2

As

* If remission of fins and eternal life had bin appropriated to the drinking of the reall blood, doubt effe John and Mary wold haue made meanes to haue drunk it; but John alcribes the vertue to beleeuing that it was shed.

604

The Practice of Picty.

As thou feelest the Sacramentall Wine which thou haft drunke, warming thy colde stomacke: So endeauour to feele the Holy Ghost cherishing thy Soule in the ioyfull affluence of the forgiueneſſe of all thy Sinnes, by the merits of the blood of Christ. And to this end, God giueth every faithfull Soule, together with the Sacramentall blood, the Holy Ghost to drinke. Wee are all made to drinke into one Spirit. And to lift vp thy minde from the contemplation of Christ, as hee was crucified vpon the Croſſe, to consider how he now ſits in glory at the right hand of his Father, making interceſſion for thee, by preſenting to his Father the unvaluable merits of his death, which hee once ſuſſed for thee, to appeaſe his Inſtice for the Sinnes which thou doſt daily commit against him.

After

1 Cor.12.15

Rom. 9. 34.

Heb.7:25.

Heb.9.24.

605

The Practice of Picty.

After thou haſt eaten and drunke both the Bread and Wine, labour that as thofe Sacramentall ſignes doe turne to the nouriſhment of thy Bodie, and by the digeſtion of heate become one with thy ſubtance: ſo by the operation of Faith and the Holy Ghost, thou maieſt become one with Christ, and Christ with thee: and ſo mayeſt feele thy Communion with Christ confirmed, and increase daily more and more. That as it is impoſsible to separate the Bread and Wine digeſted into the blood and ſubtance of thy body: ſo it may bee more vnpoſsible to part Christ from thy Soule, or thy Soule from Christ.

Lastly, as the bread of the Sacrament, though confected of many Graines, yet makes but one Bread: ſo muſt thou remember, that though all the faithfull are many; yet are

Dd 3

they

1 Cor.10.17.

Virtus eſt parvis communi notione
Sacramenti, non autem necessario
nus numero.

606

The Practice of Piety.

they all but one mystical body,
whereof Christ is Head. And
therefore thou muſt loue every
Chriſtian as thy ſelfe, and a
member of thy body.

Thus farre of the duties to
be done at the receiving of the
holy Sacrament, called Medi-
tation.

3. Of the duties which wee are to performe after receiving of the holy Communion, called Action or Practice.

The duty which wee are
to performe after the re-
ceiving of the Lords Supper, is
called action or practice: with-
out which all the rest will mi-
nifter vnto vs no comfort.

The Action conſits of two
forts of duties: firſt, such as we
are to performe in the Church:
or else after that wee are gone
home.

Thofe

607

The Practice of Piety.

Thofe that wee are to per-
forme in the Church, are either
feuerall from our owne ſoules,
or else, ioyntly with the Congre-
gation.

The ſeuerall duties which
thou muſt performe from
thine owne Soule, are three:
First, thou muſt bee carefull
(that foraſmuch as Chriſt now
dwelleth in thee, therefore)
to entertaine him in a cleane
heart, and with pure affections:
for, the moſt Holy will be holy
with the Holy: for if Joseph of
Arimathea, when he had beg-
ged of Pilate his dead body, to
bury it, wrapped it in sweete
odours, and fine linnen, and laid
it in a new Tombe; how much
more shouldest thou lodge
Christ in a new Heart, and per-
tume his Roomes with the
odoriferous Incense of Prayers,
and all pure affections? If God
required Moses to provide a
Pot of Pure Gold to keepe the

Dd 4

Manna

SANCTA NON
NIFO SANCTE
OF SANTIS.
Psal. 18. 26.

608

The Practice of Piety.

Manna that fell in the wilderness: what a pure heart shouldest thou promise to receive this divine Manna, that is come downe from heanen?

And as thou camest sorrowing, like Joseph and Mary, to seeke Christ in the Temple, so now hauing there found him in the middeft of his Word and Sacraments, be carefull with ioy to carry him home with thee, as they did.

Luk. 2.46.

And if the man that found but his loft Sheepe, reioyce so much, how canst thou, hauing found the Sanjour of the World, but reioyce much more?

Luk. 15.16.

Secondly, thou muſt offer the ſacrifice of a private Thanks-giving vnto God for his ineftable grace and mery: for as this action is common vnto the whole Church: so is it applied particularly to every one of the faithfull in the Church; and for this particular mercy, every

The Practice of Piety.

609

euery ſoule muſt ioyfully offer vp a particular Sacrifice of Thanks-giving. For if the Wifemen reioyced so much, when they saw the Starre which conducted them vnto Christ, and worſhipped him so devoutly, when hee lay a babe in the man-ger, and offered vnto him their Gold, Myrrh, and Frankincense: how much more shouldest thou reioyce now, that thou haſt both ſeene and receiued this Sacrament, which guideth thy Soule vnto him where he ſitteth at the right hand of his Father in glory? And thither lifting vp thy heart adore him, and offer vp vnto him the Gold of a pure Faith, the Myrrh of a mortified heart, and this or the like ſweet Incense of Prayer, and Thanking-giving.

Dd 5

A

610

The Practice of Piety.

A Prayer to be said after the receiving of the Communion.

What shall I render vnto thee (O blessed Sauiour) for all these blessings, which thou haft so gracionfly beſtowed vpon my Soule? How can I SUficiently thank mee, when I can ſcarce expreſſe them? Where thou mighteſt haue madde mee a Beast, thou madeſt mee a Man after thine owne ſmage: when by ſinne, I had loft both thine ſmage, and my ſelfe; thou didſt renew in mee thine Image by thy Spirit, and diddeſt redeem me Soule by thy bloud againe: and now thou haſt giuen vnto mee thy Seale and pledge of my Redemption: nay, thou haſt giuen thy ſelfe vnto mee, O bleſſed Redeemer; Oht, what an inſtituable treaſure of riches, and ouer flowing Foun-

611

The Practice of Piety.

Fountaine of grace hath hee got, who hath gained thee! No man euer touched thee by faith, but thou diddeſt heale him by grace: for thou art the Author of Saluation, the remedie of all euils, the medicine of the ſicke, the life of the quicke, and the reſurrection of the dead. Seemed it a small matter vnto thee to appoint thy holy Angels, to attend vpon so vile a Creature as I am; but that thou wouldeſt enter thy ſelfe into my Soule, there to preferme, nouriſh, and cheriſh mee vnto life cuerlaſting?

If the carkaffe of the dead Prophet could reuiue a dead man that touched it, how much more ſhall the liuing body of the Lord of all Prophets quicken the faithfull, in whose heart hee dwelleth? And if thou wilt raife my bodie at the last day out of the duſt; how much more wilt thou now reniue my Soule, which

2 Kin 13, 23

612

The Practice of Piety.

which thou haſt sanctified with thy Spirit, and purified with thy blood? O Lord, what could I more desire, or what couldest thou more beſtow vpon mee, then to giue mee thy Bodie for meate, thy Blood for drinke, and to lay downe thy Soule for the price of my redemption? Thou Lord, enduredst the paine, and I doe reape the profit: I receiued pardon: and thou diddeſt beare the puniſhment. Thy teares were my Bath, thy wounds my weale, and the ininſtice done to thee, ſatisfied for the iudgement which was due to mee. Thus by thy Birth, thou art become my Brother; by thy Death, my Ransome; by thy Mercy, my Reward; and by thy Sacrament, my nouriſhment. O divine food! by which the ſonnes of men are transformed into the ſonnes of God, so that man's nature dyeth; and God's nature liueth, and ruleth in vs. Indeede, all creatures

won-

The Practice of Piety.

613

wondred, that the Creatour would bee incloſed nine Mo- neths in the Virgins Wombe, (though her wombe beeing re-plenilhed with the holy Ghoſt, was more ſplendid than the Starry firmament.) But that thou shoulddest thus humble thy ſelfe to dwell for euer in my Heart, which thou foundeſt more vncleane then a dung-bill, it is able to make all the Crea- tures in Heauen and Earth to ſtand amazed. But ſeeing it is thy free grace and meere plea- fure thus to enter and to dwell in my heart, I would to God that I had ſo pure a heart as my heart could wifh, to entertaine thee. And who is fit to enter- taine Chriſt? or who, though inuited, would not chuse with Mary, rather to kneele at thy feete, then preſume to fit with thee at thy Table? Though I want a pure heart for thee to dwell in, yet weeping eyes ſhal ne-

uer

614

The Practice of Piety.

neuer bee wanting to waſh thy
blessed ſeete, and to lament my
ſilby ſinnes. And albeit I can-
not weepe so many teares as
may ſuffice to waſh thy holy
Feete, yet Lord, it is ſufficient
that thou haſt ſhedde Blond
enough to cleanſe my ſinnefull
ſoule. And I am fully (O Lord)
aſured, that all the daintie fare,
wherewith the diſdainefull Pha-
riſe entertained thee at his ta-
ble, did not so much pleafe
thee, as theſe teares which peni-
tent Mary powred vnder the
Table. I would therefore wifh
with jeremy, that my head were
a fountaine of teares, that ſeeing
I can by no meanes yeeld ſuſ-
ficient thankes for thy loue to
mee; yet I might by continuall
teares, tefſifie my loue vnto
thee. And though no man is
worthy of so infinite a grace:
yet this is my comfort, that he
is worthy, whom thou in ſaureuour ac-
counteſt worthy. And ſeeing that
now

615

The Practice of Piety.

now of thy meere grace thou
haft counted mee ( among
others thy choſen) worthy of
this vnſpeakeable ſaunour, and
ſealed by thy ſacrament the
aſſurance of thy loue, and the
ſor guinenſſe of my ſins: O Lord,
conſirme thy ſaunour vnto thy
Seruant, and ſay of me as 7 ſaue
did of 7 aſeb; 7 haw ſeſſed him,
therefore hce ſhaſl bee bleſſed. And
that I may ſay vnto thee with
Dauid; Thou, O Lord, haſt bleſ-
ſed my ſoule, & made it thy houſe,
and it ſhaſl bee bleſſed for euer.
And ſeeing it pleſed thee to
bleſſe the houſe of Obed Edom, and
all his houſhold, whileſt the Arke
of the Lord reuined in his houſe,
I doubt not but thou wilt
much more bleſſe my ſoule and
bodie, and all that doe belong
vnto mee, now that it hath plea-
ſed thy Maiety, of thine owne
good will, to enter vnder my
roofe, and to dwell for euer in
my poore Cottage. Bleſſe mee,
O

Gen. 27. 33

1 Chr. 17. 27

2 Sam. 6. 11
12.

616

The Practice of Piety.

O Lord, so that my sinnes
may wholly be remitted by
thy blood, my conscience san-
ctified by thy Spirit, my mind
enlightned by thy Truth, my
heart guided by thy Spirit,
and my will in all things,
subdued to thy blessed will and
pleasure. Blesse mee with all
graces which I want, and in-
crease in mee those good gifts
which thou haft already be-
ftowed vpon mee. And seeing
that I hold thee not by the
Armes, as Jacob, wrestling
without mee; but inwardly
dwelling by Faith within mee;
surely, Lord, I will never let thee
goe, except thou bleffe me, and
give mee a new name, a new
heart, a new spirit, and strength
by the power of God to preuaile
over finne and Satan. And I be-
feech thee, O Lord, desite not
to depart from me, as thou
diddeft from Jacob, because the
day breaketh, and thy grace be-
ginneth

Gen 23.24
&c.

617

The Practice of Piety.

ginneth to dawne and appeare.
But I from my soule, humbly
with the Emanites entreate
thee, O sweete Iefus, to abide
with mee, because it draweth
toward night. For the night of
temptation,the night of tribula-
tion, yea, my last long night of
death approacheth : O blessed
Saujour, stay with mee there-
fore now and euer. And if thy
presence goe not home with mee,
carry mee now from hence. Goe
with mee, and liue with mee,
and let neither death nor life
separate mee from thee. Driue
mee from my selfe, draw mee
vnto thee. Let me be fcke, but
found in thee, and in my weake-
neſſe let thy ſtrength appeare.
Let mee ſeeme as dead, that
thou alone mayeſt bee ſeene to
line in mee, so that all my mem-
bers may bee but Inſtruments
to aſt thy motions. Set mee as
a Scale vpon thine Heart, and
let thy zeale bee ſettled vpon
mine

Exo.13.14.

Cant.8.6.

618

The Practice of Piety.

Luk.22.30.

mine, that I may bee out of
loue with all, that I may bee
only in loue with thee. And
grant, O Lord, that as thou
now vouchsafest mee this fa-
uour, to fit at thy Table tore-
ceive this Sacrament in thy
House of grace, so I may here-
after through thy mercy, bee
receiued to eate and drinke at
thy Table in thy Kingdome of glo-
ry. And for thy mercy, I doe
here with the foure Beafts,and
foure and twentie Elders, caft
my selfe downe before thy
Throne of Grace; acknowledg-
ing that it is thou that haft re-
deemed mee with thy blood, and
that saluation commeth onely from
thee. And therefore vnto thee,
doe yeeld all praise,and glory,and
wisedome, and thankes, and bo-
nour, and power, and might, and
maiestie,O my Lord,and my God,
for euermore,Amen.

Apoc. 9.

Apoc.7.10,
21,22.

Thirdly, seeing Chrift hath
sacrificed himselt for thee:
(and

619

The Practice of Piety.

(and all that thou canst giue is
too little) therefore thou muſt
offer thy ſelfe to bee a liuing,
holy, and acceptable ſacrifice vnto
God; by ſeruing him in righte-
owſneſſe and holines all thy daies.
Thus Tertullian witneſſeth, that
in his time, a Christian was
knowne from another man,
onely by the holinesſe and up-
rightneſſe of his life.

Rom.12.1.

Leu.17.5.

2. Of the duties which we are to
do, after the Communion ioynt
ly with the Congregation.

The duties to be performed
ioyntly with the Church,
are three. First, publike Thanks
giving, both by Prayers, and
singing of Psalms: thus Chrift
himselſe and his Apostles did.
Secondly, foyning with the
Church, in giuing (cuery man
according to his abilitie) to-
wards the relieſe of the poore.

This

Which is
probable to
haue beene
the 113, ff.
1 Cor. 16. 1
Rom. 35. 25

620

The Practice of Piety.

Qui copio-
sfones fume
& volum,
pro arbitrio
quisq; sxo
quod vifum
cſt contribu-
it: & quod
ita colligi-
tur, apud
ſt. pofitionu
depenitur,
atq; inde il-
le opitulatur
populis &
vidus, &
qui propt
mavbum aut
aliquam a.
liam caufam
ceſt, &c. In
ſin. Martyr
Apolog. 2,
p. 4.
Lucrum, cſt
pietatis mo-
mine facere
ſumſium,
Tert. Apo.
adu.Gent.
cap.39.
Num.6.23,
27:
Joh.6.56.

This was the manner of the
Primitiue Churches, to make
Collections and Solemn feasts af-
ter the Lords Supper, for the
relief of the poore Chrifians.
Thirdly, when thankes and
praise is ended; then with all
reuerence to ſtand vp, and to
receiue the bleſſing of God, by
the mouth of his Minister, and
to receiue it as if thou diddeſt
heare God himſelfe pronoun-
cing it vnto thee from heauen.
For by their bleſſing, God doth
bleſſe his people.

Thus farre of the duties to bee
practized in the Church.

The duties which thou art
to practice after that thou art
departed home, are three. First
to obferue diligently, whether
thou haſt truely received Christ
in the Sacrament. Which
thou mayeſt thus easily per-
ceiue; for seeing his ſlesh is meate
indeede, and his blond is drinke
indeede; and that hee is ſo full
of

621

The Practice of Piety.

of grace, that no man euer tou-
ched him by Faith, but hee re-
ceiued vertue from him; it can-
not poffible bee, that if thou
haſt eaten his ſlesh, or drunke
his blood, but thou haſt re-
ceiue grace and power, to be
cleanſed from thy ſinnes and
filthimſe. For if the Hemorife
that did but touch his garment,
had her bloody iſſue that conti-
nued so long, forthwith ſtan-
ched: how much more will
the bloody iſſue of thy ſinne bee
ſtanchèd, if thou then haſt
truly eaten and drunke the
very ſlesh and blond of Christ?
But if thy iſſue ſtill runneth,
thou mayſt iustly ſuspect thou
haſt neuer yet truely touched
Christ.

Mark.5.29.

Secondly, seeing thou haſt
now reconciled thy ſelfe to God,
and renewed thy covenant, and
vowed newnesſe and amend-
ment of life: thou muſt there-
fore haue a speciall care, that
thou

622

The Practice of Piety.

Mat.12.14,
&c.

2 Pet.2.22

Cant.5.3.

thou doft not yeeld to commit
thy former finnes any more:
knowing that the uncleane fpi-
rit, if euer hee can get into thy
Soule againe, after that it is
ſwept and garniſhed, hee will en-
ter forcible poſſion, with ſe-
uen other diuels worſe than him-
ſelfe: So that the end of that man
ſhall bee worſe than his beginning.
Bee yee not therefore like the
Dog that returnes to his vomie,
or the waſhed Sow that walloweth
in the mire againe. And returne
not to thy malice, like to the
Adder, who laying afide her
poyſon while ſhe drinkes, takes it
vp againe when ſhe hath done.
But when either the Dineſl or
the fleſh ſhall offer to tempt and
mooue thee to relapse into thy
former finnes: anſwer them as
the Sponſe doth in the Canticles,
I haue cut off my coat (of my for-
mer corruption) how ſhall I put
it on? 7 haue waſhed my feete,
how ſhall I defile them againe?

Laſtly,

The Practice of Piety.

623

Laſtly, if euer thou haſt
found either ioy or comfort in
receiving the holy Sacrament,
let it appeare by the eager de-
ſire of receiving it often againe.
For the body of Christ, as it was
anointed with the Oyle of glad-
neſſe abone his fellowes; so doth
it yeeld a ſweeter ſamour than all
the Oyntments of the world:
The fragrant ſmell whereof al-
lureth all ſoules, who haue
once taſted the ſweeteneſſe
thereof, euer after to desire
oftner thereof to taſte againe.
Because of the ſamour of thy good
Oyntments, therefore doe the
Virgins loue thee. O taſte there-
fore, and often ſee how good
the Lord is, faith David. This
is the Commandement of Christ
himſelte, Doe this in remem-
brance of me: and in doing
this, thou haſt ſhew thy ſelſe
beſt mindfull and thankefull for
his death. For, as oft as yee ſhall
eate this bread, and drinke this

cnp,

Psal.45.7.
Heb.1.9.
Gan.:1.3.
Psal.34.8.
Scio Romæ
hanc effe to-
ſuetudinem,
vs fideles
semper Chri-
tis coitus
accipiant,
Hier. Apol.
adu. Iouin.
Quotidie
communione
Eucharistie
percipere non
lavedo: et
reprehendo.
Omnibus Do
minis die-
bus commu-
nicandum
ſuadeo &
hortor, ſi
mens ſine
aſſeſtu pcc-
car. diſit,
Aug. (vel
potius Ge-
uadius)lib.
de Eccl.
dogm.c.53.

626

The Practice of Piety.

Matth.6.6.
Psalme 4:4.
Lam.3:14
Johh.7. 10,
&c.

seekes him, hee will be found of him.

2. Shut to thy Chamber dore,
examine thine owne heart upon
thy bed, search and try thy wayes.
Search as diligently for the ca-
pitall sinne, as Asauma did for
Asan, till thou findest it. For
albeit God, when he beginneth
to chaften his Children, hath
respect to all their sinnes; yet
when his anger is incensed, hee
chiefly taketh occasion to cha-
ften, and enter with them into
judgement, for some one grie-
uous sinne, wherein they haue
liued without Repentance.

3. When thou haft thus
considered all thy sinnes, put
thy selfe before the Judgement
Seat of God, as a Felon or
Murtherer, standing at the
Barre of an earthly ludge;
and with griefe and sorrow of
heart confesse vnto God all thy
knowne sinnes, especially thy
capitall offences, wherewith
God

The Practice of Piety.

627

God is chiefly displeased. Lay
them open, with all the cir-
cumstances of the Time, Place,
and Manner how they were
committed, as may most serue
to aggrauate the hainonsneſſe of
thy sinnes, and to shew the con-
trition of thy heart for the
fame. Lift vp thine hand, and
acknowledge thy ſelfe before
the righteous ludge of Hea-
uen and Earth, guiltie of eter-
nall death and damnation, for
thofe thy haynous sinnes and
transſegsions. And hauing
thus Accused and Judged thy
ſelfe, caſt downe thy ſelfe be-
fore the Foot-toole of his
Throne of Grace; affuring thy
ſelfe, that what ſo euer the Kings
of Israel bee, yet the God of
Israel is a mercifull God: And
crie vnto him, from a penitent
and faithfull heart, for mercie
and forgiuenſe, as eagerly and
earnestly, as euer thou knew-
est a Malefactor, beeing to re-

Ee 2 ceive

Psal.93:5.
Heb.4.20.
1.King.20.
31.

628

The Practice of Piety.

ceiuе his sentence, crying vnto
the Iudge for fauour and par-
don; vowing amendment of
life, and (by the afisistance of
his grace) neuer to commit the
like finne any more. All which
thou mayeſt doe, in theſe or the
like words.

A Prayer when one begins
to be ſicke.

O Moſt Righteous Judge,
yet in Ieſus Chriſt, my
gracious Father: I wretched
finner doe heere returne vnto
thee (though driven with paine
and ſickneſſe) like the prodigal
Child, with want and hunger.
I acknowledge, that this ſick-
neſſe and paine comes not by
blinde Chance, or Fortune, but
by thy Divine prouidence, and
ſpeciall appointment. It is the
ſtroake of thy heauie hand,
which my finnes haue iuſtly
deſerued; and the things that I
ſeared,

Iob. 3. 25.

629

The Practice of Piety.

feared, are now fallen upon mee:
Yet I doe well perceiue, that
in wrath thou remembrest mercy;
when I confider, how many
and how hainous are my finnes,
and how few and eafie are thy
corrections. Thou mightest haue
ſtrucken me with ſome feare-
full and ſudden death, where-
by I should not haue had ey-
ther time or ſpace to haue called
upon thee for grace and met-
cie; and so I should haue pe-
riſhed in my finnes, and haue
beene for euer condemned in
Hell.

But thou, O Lord, viſiteſt
mee with ſuch a fatherly cha-
ſiſement, as thou vſeſt to viſit
thy deareſt Children, whom
thou beſt loueſt; giuing mee
(by this ſickneſſe) both war-
ning and time to repent, and
to ſue vnto thee for grace and
pardon. I take not therefore,
O Lord, this thy viſitation, as
any ſigne of thy wrath or hatred;
Ee 3 but

Habak. 3. 2.

630

The Practice of Piety.

1.Cor.11. 13.

Heb.11, 6, 7, &c.

but as an affured pledge and token of thy favour and louing kindnesse, whereby thou doest with thy temporall Judgements draw mee to judge my selfe, and to repent of my wicke'd life, that I should not bee condemned with the godleffe and vnpenitent world. For thy holy Word affures mee, that whom thou lonest, thou thus chasteneft; and, that thou scourget every Sonne that thou receiueft: That if I endure thy chastening, thou offerest thy selfe unto me, as unto a Sonne; and that all that continue in sinne, and yet escape without correction (whereof all thy Children are partakers) are Bастards, and not Sonnes: and that thou chasteneft me for my profit, that I may be a partaker of thy godineffe. O Lord, how full of goodneſſe is thy Nature, that haſt dealt with mee so graciously in the time of my health and prosperitie ? and now be-

ing

633

The Practice of Piety.

ing prouoked by my finnes and vnthankfulneſſe, haſt such fatherly and profitable ends, in inflicting vpon me this ſickneſſe and correction?

I confessſe, Lord, that thou doest iustly afflict my Bodie with ſickneſſe; for my Soule was ſicke before of long profitie, and ſurfetted with caſe, peace, plentie, and fulneſſe of Bread. And now, O Lord, I lament and mourne for my finnes; I acknowledge my wickedneſſe, and mine iniquities are always in thy fight. Oh, what a wretched ſinner am I; void of all goodneſſe by Nature, and full of euill by ſinfull Custome! Oh, what a world of sinne haue I committed against thee; whileſt thy long ſufferance expected my conversion, and thy bleſſings wooed me to repentance! Yet, O my God, seeing it is thy propertye more to respect the goodneſſe of

Ec 4

thine

Ezek.19.49.

632

The Practice of Piety.

Psal. 51. 1.

Verse 11.

Psal. 25.7.

Hosea 14.4.

thine owne nature, then the deserts of sinners: I beseech thee, O Father, for thy Sonne Iefus Christ his fake, and for the merits of that All-sauing Death which he hath voluntarily suffered for all which beleeue in him; Haue mercie vpon me, according to the multitude of thy mercies: Turne thy face away from my sinnes, and blot out all mine iniquities: Cauſe me not out of thy presence, neither reward me according to my deserts. For if thou doest reieſt me, who will receiue me? or who will fucour me, if thou doest forſake me? But thou, O Lord, art the helper of the helpeleſſe, and in thee the fatherleſſe findeth mercy: For though my sinnes be exceeding great, yet thy mercy, O Lord, farre exceedeth them all: neyther can I commit so many, as thy grace can remit & pardon. Wath therefore, O Christ, my sinnes with the vertue of thy pre-

The Practice of Piety.

633

precious blood, especially those sinnes, which from a penitent heart I haue confessed vnto thee: but chieflyely, O Lord, for Christ his fake forgiue mee*. And seeing that of thy loue thou diddest lay downe thy life for my ransome, when I was thine enemie: Oh, faue now the price of thine owne Blood, when it shall cost thee but a smile vpon mee, or a gracious appearance in thy Father's fight, in my behalfe. Reconcile mee once againe, O mercifull Mediatour, vnto thy Father: for though there bee nothing in mee that can please him; yet I know, that in thee, and for thy fake, hee is well-pleased with all whom thou acceptest and louest. And if it be thy bleſſed will, remooue this ſickneſſe from mee, and restore mee to my former health againe; that I may liue longer, to ſet Ee 5 forth

* Here name that fin, which most troubleth thy conscience.

Mat. 3. 17.

634

The Practice of Piety.

Eph. 5. 26.

forth thy glory; and to bee a
comfort to my friends, which
depend vpon me: and procure
to my selfe a more settled afflu-
nance of that heauenly inheri-
tance which thou haft prepa-
red for mee. And then, Lord,
thou shalt see how religiously
and wistely I shall redeem the
time, which heretofore I haue
so leudly and prophanely spent.
And to the end that I may the
sooner and the easier bee deli-
uered from this paine and sick-
neſſe; direct mee, O Lord, I
beseech thee, by thy Divine
Prouidence, to such a Physician
and helper, as that (by thy bleſ-
ſings vpon thy meanes) I may
recouer my former health and
welfare againe. And (good
Lord) vouchsafe, that as thou
haſt ſent this ſickneſſe vnto me,
so thou wouldeſt likewise be
pleafed to ſend thy holy Spirit
into my heart, whereby this pre-
ſent ſickneſſe may be ſanctified
vnto

635

The Practice of Piety.

vnto me: that I may vſe it as
thy Schoole, wherein I may
learne to know the greatneſſe
of my miferie, and the riches of
thy mercie: that I may be so
humbled at the one, that I de-
ſpaire not of the other: and that
I may so renounce all confi-
dence of helpe in my ſelfe, or
in any other creature, that I
may onely put the whole reſt
of my ſaluation in thy all-ſuffi-
cient merits. And forasmuch
as thou knowest, Lord, how
weak a veſſell I am, full of frail-
ty and imperfections; and that
by nature I am angry and fro-
ward vnder euery croſſe and
affliction: O Lord, who art the
giver of all good gifts, arme me
with patience to endure thy
blessed will and pleasure; and of
thy mercy lay no more vpon
mee, then I shall bee able to en-
dure and ſuffer. Give me grace
to behaue my ſelfe in all pati-
ence, loue, and meekeneſſe, vn-
to

1am. 1. 17.

1oh. 3. 17.

1. Cor. 10.

13.

636

The Practice of Piety.

to those that shall come and visit me; that I may thankfully receive, and willingly embrace all good counsels and confessions from them: And that they may likewise see in mee such good Examples of Patience, and heare from me such godly Lessons of Comfort, as may be Arguments of my Christian Faith and Profession, and instructions vnto them, how to behaue themselves, when it shall please thee to visit them with the like affliction, or sicknesse. I know, O Lord, I haue deferred to die; and I desire not longer to liue, then to amend my wicked life, and in some better measure to set forth thy glory. Therefore, O Father, if it be thy blessed will, restore mee to health againe, and grant me a longer life. But if thou haft, according to thine eternall Decree, appointed by this sicknesse to call for mee
out

637

The Practice of Piety.

out of this transitory life; I
celigne my selfe into thy hands,
and holy pleasure; thy blessed
will bee done, whether it be by
life or by death. Onely I be-
feech thee of thy mercy for-
give mee all my sinnes, and
prepare my poore Soule, that
by a true faith, and unfalsed re-
pentance, shee may be ready a-
gainst the time that thou shalt
call for her out of my sicke
and finnefull body. O heauenly
Father, who art the bearer of
prayers, heare thou in Heauen
this my prayer, and in this ex-
tremite graunt mee these re-
quests, not for any worthineſſe
that is in mee, but for the me-
rits of thy beloved Sonne Ie-
fui, my onely Saujour and Me-
diatour; for whose fake thou
haſt promiſed to heare vs, and
to graunt whatſoever wee ſhall
aske of thee in his Name. In his
Name therefore, and in his
owne words I conclude this
my

Psal. 31. 5.

Psal. 65. 2.

1 Kin. 39. 8.

Ioh. 16. 23.

638

The Practice of Piety.

my vnperfect prayer, saying;
Our Father which art in Hea-
men, &c.

Having thus reconciled thy
selfe vnto God in Chrift:

1. Let thy next care bee to
   set thy house in order, as I say ad-
   nified King Exochias; making thy
   last Will and Testament (if it
   be not already made.) If it be
   made, then peruse it, confirme
   it; and for avoiding all doubt,
   and contention, publish it be-
   fore Witnesses, that (if God
   call for thee out of this life)
   it may stand in force, and vn-
   alterable, as thy last Will and
   Testament; and so deliver it
   locked or sealed vp in some
   Boxe, to the keeping of a faith-
   full friend, in the presence of
   honest witnesses.

2. But in making thy Te-
    stament, take a religious Di-
    uines advice, how to below thy
    benevolence; and some honest
    Lawyers

Isa. 381.

639

The Practice of Piety.

Lawyers counsell, to contrive it
according to Law.

Dispatch this, before thy
fickneſſe doth encreaſe, and thy
memorie decay, left otherwife
thy Teſtament prooue a Dote-
ment, and so be another mans
Fancie, rather than thy Will.

3. To preuent many incon-
ueniences, let me recommend
to thy discretion two things:

1. If God haue bleſſed thee
with any competent ſtate of
Wealth, make thy Will in thy
health time: It will neither put
thee further from thy goods,
nor haſten thee ſooner to thy
death; but it will be a greater
eaſe to thy mind, in freeing thee
from a great trouble, when thou
ſhalt haue moſt need of quiet.
For when thy house is ſet in or-
der, thou ſhalt be better ena-
bled to ſet thy Soule in order,
and to diſpoſe of thy iourny
towards God.

2. If thou haſt Children,
give

640

The Practice of Piety.

giue to every one of them a portion, according to thine a-bilitie, in thy life time; that thy life may seeme an cafe, and not a yoake vnto them: yet so giue, as that thy Children may bee still beholding vnto thee, and not thou vnto them. But if thou keepe all in thy hands whilest thou liueft, they may thanke death, and not thee, for the por-tion that thou leaueft them. If thou haft no Children, and the Lord hath bleft thee with a great portion of the goods of this World ; and if thou meanest to beſtow them vpon any charitable or pious vſes, put not ouer that good worke to the truſt of others; feeing thou ſeest how moſt of other mens Executors prooue almost Executioners : And if friends be so vnfaithfull in a mans life; how much greater cauſe haſt thou to diſtruſt their fidelity after thy death ?

La-

641

The Practice of Piety.

Lamentable experience ſhew-eth, how many dead mens Wills haue of late cyther beene quite concealed, viterly ouerthrowne, or by Cauils and Quicthes of Law frustrated, or altered : whereas, by the Law of God, the Will of the dead ſhould not bee violated, but all his godly intentions conſionably performed and ſuſfilled, as in the ſight of God; who, in the day of the Reruſt, will be a inſt fudge, both of the quicke and dead. And if any thing ſhould hap in his Will to be ambiguous or doubtful, it ſhould be a construed, as it might come neerest to the honour of God, and the honest intention of the Teſtator. But let the vengeance due to ſuch vnchriftian deeds, light on the Actors that doe them; not on the Ringdome wherein they are ſuffered to bee done. And let other Rich men bee warned by ſuch wretched examples, not to marry

Gal. 3. 15.

Heb. 9. 17.

2. Cor. 4. 10.

Eccl. 1. 14.

Rom. 2. 15.

1. Cor. 4. 5.

Act. 7. 31,
32.

a Volantes teſtatoris magis inſpi-cienda est quam ver-ba. l. cum vrum ſeſt. ſani. C. de ſide, cum ſſ. ad leg. Fal. l. ſſ. ad Treb. l. vii. ſeſt. terogo.

642

The Practice of Piety.

* Matrimonium inter Autum & Arcam, diuoc Morrisum in- ter Deum & Animam. Aug. Fœlix quem faciunt alio- na pericula cautum.

Gal.6.9.
Mat.10.42.
Mat.9.41.
Mat.25.41.
Luk.14.14.
& 18.22.
1.Cor.15.58.
Apoc.14.13.

Iob 14:5.

* marry their mindes to their Money; as that they will do no good with their goods, till death diuorceth them. Confidering therfore the shorte life of thine owne life, and the uncertaintie of others iust dealing after thy death, in thes[e] vniust dayes; let mee aduise thee (whom God hath blessed with abilitie, and an intent to doe good) to be- come in thy life time, thine owne Administrator; make thine owne bands thine Executors, and thine owne eyes thy Oner-Feers; caufe thy Lanthorne to giue her light before thee, and not behind thee: giue God the glory, & thou shalt receiue of him in due time the reward, which of his grace and mercy he hath promisèd to thy good workes.

4. Hauing thus fet thy houſe and Sonſle in order (if the determined number of thy dayes bee not expired) God will either haue mercie vpon thee, and

The Practice of Piety.

and ſay, Spare him (O killing Maladie) that he goe not downe into the Pit; for I haue receiued a reconciliation: Or else his Fatherly prouidence wil direct thee to such a Physician, and to such meanes, as that by his bleſſing vpon their endemours, thou ſhalt reconer, and be reſtored to thy former health againe. But in any wife, take heed that thou, nor none for thee, ſend vnto Sorcerers, Wizards, Charmers, or Inchanters, for helpe: for this were to leaue the God of Israel, and to goe to Baalzebub, the god of Ekron, for helpe; as did wicked Abaziah: and to breake the Vow which thou haſt made with the bleſſed Trinitie in thy Baptisme. And be ſure, that God will neuer giue a bleſſing by those meanes which he hath accursed: but if he permits Satan to cure thy body, ſeare left it tend to the damnation of thy ſonſle. Thou art tryed: beware.

5. When

643

Iob 33.24.

2.Kin.10.7.
2.Kin.5.7,
8,10.
Ioh.9.7.

2.Kin.1,2,3.

Leu.20.6.
Deu.18.10,
&c.
1.Theſ.2.10.
Deut.13.3.

644

The Practice of Piety.

2.Chr.16.
12.

5. When thou haſt ſent for
the Physician, take heede that
thou put not thy truſt rather
in the Physician, than in the
Lord, as Aza did; of whom
it is ſaid, that he ſought not the
Lord, in his diſeafe, but to the
Physician: which is a kinde of
Idolatry, that will encreafe the
Lords auger, and make the Phy-
sick receiued, vneſtEAuall. Vſe
therefore the Physician, as
Gods Instrument; and Phyſick,
as Gods meanes. And ſeeing it
is not lawfull without Prayer
to vſe ordinary foode, 1. Tim.
4.4. much leſſe extraordinarie
Phyſicke, (whofe good effect
depends vpon the bleſſing of
God;) before thou takeſt thy
Phyſicke, pray therefore hear-
tily to God, to bleſſe it vnto
thy vſe, in theſe or the like
words.

Isa. 1. 57.
Ier. 3. 22.

A

The Practice of Piety.

645

A Prayer before taking
of Phyſicke.

O Merciſull Father, who
art the Lord of Health,
and of Sickness, of Life, and
of Death; who killeſt, and ma-
kest alive; who bringeſt downe to
the graue, and rayſeſt vp againe:
I come vnto thee, as to the
only Physician, who canſt
cure my Soule from Sinne, and
my Body from Sickness. I desire
neither life nor death, but re-
ferre my ſelfe to thy moſt holy
will: For, though wee muſt
needes dye; and being dead, our
lines are as water blilt on the
ground, which cannot be gathered
up againe: yet hath thy gra-
cious prouidence (whileſt life
temayneth) appointed meanes
which thou wilt haue thy
Children to vſe, and (by the
lawfull vſe thereof) to expeſt
thy bleſſing vpon thine owne
meanes,

smeanes,

1.Sam.2,6.

2.Sam.14.
14.

646

The Practice of Piety.

Isa. 33. 21.

meanes, to the curing of their
ficknesse, and restitucion of
their health. And now, O
Lord, in this my necesitie, I
haue (according to thine Or-
dinance) sent for thy seruant
(the Physician) who had pre-
pared for mee this Physicke,
which I receive as meanes sent
from thy fatherly hand: I be-
feech thee therefore, that as by
thy bleffing on a lumpe of drie
Figs, thou didst heale &zechia's
Sore, that he recovered; and by
seuen times washing in the Ri-
uer of Iordan, diddeft cleanſe
Naaman the Syrian of his Le-
profie; and diddeft restore
the man that was blind from
his birth, by anointing his eyes
with Clay and Spittle, and
ſending him to wash in the
Poole of Siloam; and by tou-
ching the hand of Peters Wines
Mother, diddeſt cure her of
her Feauer; and didſt restore
the Woman that touched the
hemme

Joh. 9. 6, 7.

Mat. 8. 15.

The Practice of Piety.

647

Mat. 8. 20,
&c.

hemme of thy garment, from her
blondie Iſue: So it would pleafe
thee, of thine infinite goodneſſe
and mercie, to ſanctifie this
Physicke to my vſe, and to giue
ſuch a bleſſing vnto it, that it
may (if it bee thy will and
pleasure) remoone this my ſick-
neſſe and paine, and restore
me to health and strength a-
gaine. But if the number of
thoſe dayes which thou haſt
appointed for me, to line in
this vale of miſerie, be at an
end; and that thou haſt ſent
this ſickneſſe as thy Meſſenger,
to call mee out of this mor-
tall life: then (Lord) let thy
blessed will be done; for I ſubmit
my will to thy moſt holy
pleasure. Onely I beſeech thee
encreafe my Faith, and Pati-
ence, and let thy grace and
mercie be neuer wanting vn-
to mee; but in the middeſt
of all extremities, aſſiſt mee
with thy holy Spirit, that I
may

Iob. 14.

648

The Practice of Piety.

may willingly and chearefully
refigne vp my Soule (the price
of thine owne blood) into thy
most gracious hands and cufsto-
die. Grant this, O Father, for
Jesus Christ his sake; to whom,
with thee, and the Holy
Ghost, bee all honour and
glory, both now and ever-
more. Amen.

Meditations for the fique.

W Hileft thy ficknesse remaineth,vse often(for thy comfort) these few Meditations,taken from the ends whereof God sendeth afflicti ons to his Children: Thofe are tenne.

1. That by afflіctіons God may not onely * correct our finnes paſt, but also worke in vs a deeper loathing of our naturall corruption, and so preuient vs from falling into many other

* Deus suos
percutit, ut
emendee.

Hier. Com.
in Esa. 1.6.

Deus cala-
mistates in-
fluit: non
extinguere
fed caſtigare
nos cupiens.

Basil. Ser. 3.
in Diautes.

649

The Practice of Piety.

other fins, which otherwife we
would commit: like a good
Father, who suffers his tender
Babe to scorch his finger in a
Candle, that he may the rather
learne to beware of falling in-
to a greater fire. So that the
child of God may say with Da-
uid, it is good for me that I haue
beene afflicted, that I may learne
thy Statutes: for, before I was
afflicted, I went astray, but now
I keepe thy Word. And indeede
(Saith S. Paul) wee are chaftened
of the Lord, because wee should not
bee condemned with the world.
With one Croſſe God maketh
two Cures: the chaſtisement of
fins paſt, the prenention of finne
to come. For though the eter-
nall puniſhment of finne, ( as it
proceedeth from Iuſtice ) is
fully pardoned in the Saſcrifice
of Chrifl: yet wee are not
(without ſerious iudging of
our ſclues) exempted from
the temporall chaſtisement of
Ff
finne:

Pr. 119.71.
Pr. 117.67.

Cor. 11.13.

650

The Practice of Piety.

1 Sam.12.10

Verse 13.

sinne; for this proceedeth one-
ly from the loue of God; for
our good. And this is the rea-
son, that when Nathan told
David, from the Lord, that his
sinnes were forgiuen; yet that the
Sword (of chastisement) should
not depart from his House, and
that his Childe should surely dye.
For GOD, like a skilfull
Physician, seeing the Soule to
bee povsoned with the settling
of sinne; and knowing that
the raigning of the flesh will
prooue the ruine of the Spi-
rit; miniftreth the bitter Pill
of affliction, whereby the
Reliques of sinne are purged,
and the Soule more foundly
cured; the Flesh is subdued,
and the Spirit is sanctified.
Oh the odiousnesse of sinne,
which cauſeth God to chaſten
ſo feuerely his Children, whom
otherwife hee loueth ſo deare-
ly!

2. God ſendeth affliction,

to

651

The Practice of Piety.

to ſeale vnto vs our Adoption:
For euery childe whom God lo-
meth, hee correcteth. And he is
a Bastard that is not corrected.
Yea, it is a ſure note, that
where GOD ſeeth ſinne, and
ſmites not, there he deſtſts
and loues not. Therefore it is
ſaid, that hee ſuſſred the wic-
ked ſonnes of Eli to continue in
their ſinnes without correction, be-
cause the Lord ſhould ſlay them.
On the x other ſide, there is no
ſurer token of Gods fatherly
loue and care, then to be cor-
rected with ſome croſſe, as oft
as we commit any ſinfull crime.
Affliction therefore is a ſeale
of Adoption, no ſigne of Repre-
bation. For the pureſt Corne s
cleaneſt fanned, the fineſt Gold
is often tryed, the sweeſt Gold
Grape is hardeſt preſſed, and
the trueſt Chriſtian heauieſt
croſſed.

3. God ſendeth affliction,
to weane our hearts from

Ff 2

too

Heb,12.6,7
8.

u Ad male
ſervantur non
moririur mali.

1. Sam. 2. 25

X Namque ſa-
uer nimitus non
aſt ſauor, ira
ſed ingens. At
ſauor in magno
ſape dolore
laſter. Bill.
Anthol. ſaor.

652

i Crebris tril-
bulationibus
celestis suæ
Dominus
exercet: ne
ſe crinita te-
poralia for-
te proſpere
current inco-
lasm prasen-
tis exilij de-
lestat mi-
nus cœleſtem
patriam ſus-
ſpirits. Beda
in Cant.
Mundanus
aſſertus pra-
ſentia amat,
temporalia
cumulat,
(spiritualia
negligit; &
cum totus
ſe ſpargit in
imis, ni po-
tet am. are
de ſummis.
Iuſtin. Pa-
triarch. de
diſe Mo-
naſt cap.4.
× 2 Cor.12.

The Practice of Piety.

too much louing this world and
worldly vanities: and to cauſe
vs the more earneſtly to deſire
and long for iſternall life. For
as the Children of Jſrael (had
they not beene ill intreated
in Aſ Egypt) would neuer haue
beene so willing to goe to-
wards Canaan: ſo (were it not
for the croſſes and aſſuſions
of this life) God's children
would not ſo heartily long,
and willingly deſire for the
Kingdome of Heauen. For,
wee ſee many Epiſures, that
would bee content to forgoe
Heauen, on condition that
they might ſtill enioy their
eartely pleaſures, and (hauing
neuer taſted the ioyes of a
better) how loth are they to
depart this life ? whereas the
× Apoſtle (that ſaw Heauen's
glory) tells vs, that there is no
more comparifon betwixt the
ioyes of Eternall life, and the
pleaſures of this world, then
there.

653

Phil. 3. 8.

Ne saecul vi
vi aliquid
elationem
hac viva
ſaperbant,
quibusdam
tentationi-
bus repre-
muntur.
Encher.in
li. Reg.
Deu.32:15

The Practice of Piety.

there is betwixt the filthyest
dung, and the pleafanteſt meat, or
betwixt the ſtinkingſt dung-
hil, and the faireſt bed-chamber.
As therefore a louing Nurſe
puts wormwood or mustard on
the breſt, to make the Childe
the rather to forſake the dug:
ſo God mixeth ſometimes aſ-
fliſtion with the pleaſures and
proſperitie of this life, left (like
the children of this genera-
tion) they ſhould forget God,
and fall into too much loue of
this preſent euill world; and
ſo by Riches grow proud; by
fame insolent; by liberty wan-
ton; and ſburne with their heele
againſt the Lord, when they
waxe fatte. For if God's chil-
dren loue the world ſo well,
when (like a curſt Stepmother)
ſhee miſ-vſeth and ſtrikes vs,
how ſhould wee loue this
Harlot, if ſhee ſmiled vpon vs,
and ſtroaked vs, as ſhee doth
her owne worldly Brats ? Thus
Ff 3 doth

654

The Practice of Piety.

doth God (like a wife and loving Father) insbitter with crosses, the pleasures of this life to his children, (that finding in this earthly state no true and permanent ioyes:) they might sigh and long for eternal life, where firme and everlasting ioyes are only to be found.

4. By affliction and sickennesse God exerciseth his Children, and the graces which he bestoweth vpon them. Hee refineth and trieth their faith, as the Goldsmith doth his Gold in the h Furnace, to make it shine more gliftering and bright: hee stirreth vs vp to pray more diligently and zealoufly, and proueth what patience we haue learned all this while in his g Schoole. The like experience hee makes of our Hope, Love, and all the rest of our Christian vertues: which without this triall, would ruft like yron vnexercised; or corrupt like standing

1.Pet.1.7.

h Vt igne purgati & ab admixtione vitiorumcarnalium defecati splenandoant, examinata innocencia claritate, Hil.in Pfal. 56 g Schola cruicis, Schola lueris: Gubernator in tempel state digno scitur, in acie miles pro batur, delicata iactatio est, cum periculum non est: conflictatio in aduerfis probatio est veritatis.
Cypr.Ser. 4.de Immor. Ier.4c.11.

655

The Practice of Piety.

ding waters, that either haue no current, or else are not powred from veffell to veffell: whose taste remaineth, and whose scent is not changed. And rather then a man should keepe still the scent of his corrupt nature to damnation, who would not will to bee changed from state to state, by crosses and sickennesse, to Saluation? For as the Camomile which is trodden, groweth best, and smelleth most fragrant; and as the fish is sweetest that lives in the sweetest waters: so those fowles are most precious vnto Christ, who are most exercisef and afflicted with his Croſſe.

5. GOD sendeth affliti ons, to demonstrate vnto the world, the trueneſſe of his chil drens loue and ſeruice. Euery hypocrite will ſerue God while he proſpereth and bleſſeth him, as the Dinell falso ly accu ſed Iob to haue done: but who Ff 4 (ſane

Iob 1.9,10.

656

The Practice of Piety.

Iob 13.15.

(faue his louing Child ) will
loue and ferue him in aduerfity,
when God seemeth to be angry
and displeased with him? Yea,
and cleaue vnto him moft in-
separably, when hee seemeth
(with the greatest frowne, and
disgrace) to reieft a man, and
to caft him out of his fauour ?
yea, when hee seemeth to
wound and kill as an enemie:
yea; then to say with Iob,
Though thou (Lord) kill mee, yet
will I put my trust in thee? The
louing and feruing of God,
and truſting in his mercy in
the time of our correction and
miferie, is the trueft note of an
vnfained child and ſeruant of the
Lord.

Hof. 5.15.

6. Sanctified afflіction is a
Singular helpe to further our
true conversion, and to drive vs
home by repentance to our hea-
uenly Father. In their afflіction
(faith the Lord) they will seeke
me diligently. Ægypts burdens
made

657

The Practice of Piety.

Exod.3.7.
Psal.86:7.
Isa.38,2,3.
Luk.15.10,
&c.

made Israel cry vnto G O D.
Dauids troubles made him
pray. Hezechias sickneſſe made
him to weepe, and miferie
droue the Prodigall Childe to
returne and fue for his Fathers
grace and mercy. Yea, we
reade of many in the Goſpell,
that by sickeneſſe and afflіctions,
were driuen to come vnto
Chriſt, who (if they had health
and proſperitie, as others) would
haue (like others) neglected
or contemned their Sauiour,
and neuer haue ſought vnto
him for his ſauing health and
grace. For as the Arke of Noah,
the higher it was toſſed with
the Flood, the neerer it moun-
ted towards Heauen, so the
ſanctified ſoule, the more it is ex-
ercifed with afflіction, the nee-
rer it is lifted towards God.
Oh bleſſed is that Crosse that
draweth a ſinner to h come
(vpon the knees of his heart)
vnto Chriſt, to confefſe his

Ff 5

owne

h Deus non
delectatur
pænis zu-
ſtris ſed
conſessionem
quærit er-
roris. Alb.
in Pial. 4.
þœniten.

658

The Practice of Piety.

owne misery, and to implore
his endlesse mercy! Oh bleffed,
aye bleffed bee that Christ, that
neuer refuſeth the ſinner that
commeth vnto him, though
weather-driuen by afflіction and
miserie!

7. Afflіction worketh in vs
pitty and compassion towards our
fellow-brethren, that bee in di-
ſtresse and miserie: whereby
wee learne to haue a fellow-feel-
ing of their calamities: and to
condole their eſtate, as if wee ſuſ-
fered with them. And for this
cause Christ himſelfe would
ſuffer, and bee tempted in all
things, like vnto vs (linne onely
excepted) that hee might bee a
mercifull High Priek, touched
with the feeling of our infirmi-
ties. For none can ſo heartily
bemoane the miserie of ano-
ther, as hee who first suffered
himſelfe the fame afflіction.
Hereupon a ſinner in misery
may boldly ſay vnto Christ;

Non

Heb. 12. 3.

Heb. 4. 13.

2. 18.

5. 8, 9.

659

The Practice of Piety.

Non ignare mali misera inſuc-
currito Chriſte.

Our frailtie ſith (O Christ)
thou diddeſt perceive:

Condole our state, who ſtill in
frailtie cleaue.

8. God vſeth our ſickneſſes
and afflіctious, as meanes and
examples both to h manifeſt
vnto others the faith and ver-
tues which hee hath beſtowed
vpon vs, as alſo to ſtrengthen
thoſe who haue not receiued ſo
great a meaſure of faith as wee.
For there can be no greater en-
couragement to a weake Chriſti-
an, then to behold a true Pro-
fefſour (in the extremest ſicke-
nesse of his Body) ſuppoſed
with greater patience and con-
solation in his Soule. And the
comfortable and bleſſed depar-
ture of ſuch a man, will arme
him againſt the ſeare of death,
and auſure him, that the hope
of the godly, is a far more precious
thing, then that ſlesh and blood can
under-

h Sinit Deus
inſtum ince-
dere in cala-
mitates, vt
virtutem
qua in illo
latebat, alijſ
apertam ma-
nifeſtanque
faciat. Da-
maſ. 1 z. de
Onh.ca.29.

660

The Practice of Piety.

understand, or mortal eyes behold in this vale of misery. And were it not, that we did see many of those whom wee know to bee the vndoubted children of God, to haue endured such afflictions and calamities before vs; the greatneſſe of the miſeries, and croſſes which oftentimes wee endure, would make vs doubt whether we be the children of God or no. And to this purpose S. James faith, God made Iob and the Prophets an example of suffering aduerſitie and of long patience.

9. By afflictions God makes vs conformable to the Image of Christ his Sonne, who being the Captaine of our falnation, was made perfect through ſufferings. And therefore hee firſt bare the Croſſe in ſhame, before he was crowned with glory, and did firſt tafte gall, before he did eate the hony combe; and was firſt derided, King of the

Rom.8.18.
1 Pet.4.14.
Heb.2.10.
Heb.2.7.
Mat.27.34.
Luk.24.42.
Fauos poſt,
ne ulla guſtati,
I ertul,
lude Coro.
milit.c.24.

661

The Practice of Piety.

the Iewes, by the Souldiers in the High Priſt's Hall, before he was saluted King of Glory, by the Angels in his Fathers Courts. And the more lively our Heauenly Father ſhall perceine the Image of his naturall Sonne to appeare in vs, the better he will loue vs, and when we haue for a time, borne his likeneſſe in his ſufferings, and ſought, and ouercome, wee ſhall be crowned by Christ, and with Christ fit in his Thrope, and of Christ receiue the precious white ſtone, and Morning ſtarre, that ſhall make vs ſhine like Christ for euer in this glory.

10. Laſtly, that the godly may be humbled in reſpect of their owne ſtate and miſerie: and God glorified by deliuering them out of their troublous and afflictions, when we call vpon him for his helpe and succour: For though that there bee no man so pure, but if the Lord

Psal.24.7.

2. Tim.4.7,
8.
Apoc.3.21.
Apoc.2.17,18
Phil.3.21.

Ideo tent an-
tur Sancti,
vitis se
agnosseant.
Primaſ. Es
ſe se magni-
ruus virium
homo credet,
ſi nullum
unquam ea-
rundem vi-
rium defec-
tum ſentire
Greg.lib.2.
Moral.Iob.

662

Psal. 130.3.

* In his quæ patimur, nullum contra Deum murmurcor- di noſtre subrepa- quiz ad quid hoc creator moſtیر epere- zur, ignotum eſt. Greg. Epiſt. 2.3. Ioh. 3. Ioh. 11.4.

Malum pati, malum non eſt: malum ſacire, malum eſt. Chry. de prod. Iud.

## The Practice of Piety.

Lord will ſtraightly marke ini- quities, hee shall find in him iuſt cauſe to puniſh him for his finne: yet the Lord in mercie doth *not alwaies in the aſſiſtion of his Children reſpect their finnes: but ſometime lay- eth aſſiſtions and croſſes vpon them for his gloriss ſake. Thus our Sauiour Chriſt tolde his Diſciples, that the man was not borne blind for his owne, or his parents finne; But, that the worke of God ſhould bee ſhewedon him. So hee told them likewife, that Lazarns ſackeneſſe was not vnto the death; but for the glory of GOD. O the vnſpeakeable goodnes of God, which turneth thoſe aſſiſtions, which are the ſhame and puniſhment due to our finnes, to be the ſt. A of his honour and glory!

These are the bleſs and profitable ends, wherefore God ſendeth ſickneſſe and aſſiſtion vpon his children: whereby it may

## The Practice of Piety.

may plainely appeare, that aſſiſtions are not ſignes either of God's hatred, or of our repre- bation: but rather tokens and pledges of his fatherly loue vnto his children whom he loueth, and therefore chaſteneth them in this life; where, vpon repen- tance, there remaines hope of pardon; rather then to referre the puniſhment to that Life where there is no hope of par- don, nor end of puniſhment. For this cauſe the Chriſtians in the a. Primitue Church were want to giue God great thankes, for aſſiſting them in this-life. So the Apoſtles reioyced, that they were counted worthy to ſu- fer for Christ's name, Act. 5. 4. 1. And the Christian Hebrewes ſuffered with ioy the ſpoiling of their goods, knowing that they had in Heauen a better, and an enduring ſubſtance, Hebrewes 10. 34. And in reſpect of thoſe holy ends, the Apoſtle ſaith, That

663

a Cum vex- amur ac premimur, cum maxi- mas gratias agamus in- dulgeti ſimo Pari, quod corruptiam noſtam non paſtux lor- gius procede- re, ſi dplagis ac verberi- bus emendat Laſtan lib. 6. cap. 23.

664

The Practice of Piety.

Heb.12.11

That though no affliction for the
present seemeth ioyous, but gri-
mous; yet, afterwards it bringeth
the quiet fruit of righteouſſe
to them who are thereby exerci-
ſed. Pray therefore heartily,
that as G. O. D. hath ſent vnto
thee this ſickeneſſe: ſo it would
please him to come himſelfe
vnto thee, with thy ſickneſſe:
by teaching thee to make those
ſanctified uſes of it, for which
hee hath inſuſtited the fame vp-
on thee..

Meditations for one that is reco-
mered from ſickneſſe.

IF God hath of his mercy
heard thy Prayers, and reſto-
red thee to thy health againe;
confider with thy ſelfe:

1. That thou haſt now re-
ceived from God, as it were,
another life: Spend it therefore
to the honour of God, in nev-
neſſe

665

The Practice of Piety.

neſſe of life. Let thy ſin dye with
thy ſickeneſſe: but line thou by
grace to holineſſe.

2. Bee not the more secure,
that thou art restored to
Health, neither inſulte in thy
ſelfe, that thou haſt eſcaped
Death: but thinke rather, that
God (seeing how vnprepared
thou waſt) hath of his mercie
heard thy prayer, ſpared thee,
and giuen thee some little lon-
ger time of rēſpit: that thou
mayſt both amend thy life, and
put thy ſelfe in a better readi-
neſſe againſt the time that hee
ſhall call for thee, without fur-
ther delay, out of this world.
For although thou haſt eſcaped
this, it may bee, thou haſt not
eſcape the next ſickneſſe.

3. Confider how fearefull a
reckoning thou haſt made be-
fore the ſ judgement ſeat of Chrifſt
by this time, if thou haddeth
dyed of this ſickeneſſe. Spend
therefore the time that re-
maines,

666

The Practice of Piety.

maines, so, as that thou mayest
bee able to make a more cheere-
full account of thy life, when it
must be expired indeed.

Put not farre oft the day of
Death: thou knowest not for
all this how neere it is at hand:
and (beeing so fairely warned)
bee wiser. For if thou be taken
vnprouided, the next time thy
excuse will bee lesse, and thy
judgement greater.

5. Remember that thou haſt
vowed amendment and newaſſe
of life. Thou haſt vowed a vow
unto God, deferre not to pay it:
for he delighteth not in fooles:
pay therefore that thou haſt vow-
ed. The vncleane ſpirit is caſt
out: O let him not re-enter
with ſeuen worse then himſelfe.
Thou haſt ſighed out the
groanes of contrition: thou haſt
wept the teares of repentance:
thou art waſhed in the pool
of Bethesda, ſtreaming with
fiue bloody wounds, not of
a

Eccles. 5. 3.

Mat. 12. 43,
&c.

667

The Practice of Piety.

a troubling Angell, but of the
Angell of Gods prefence, trou-
bled with the wrath due to
thy finnes; who defcended
into Hell; to reſtore thee to
fauing health, and Heauen.
Returne not now, with the
Dogge, to thine owne vomit:
nor like the waſhed Sowe, to
waſlow againe in the myre of
thy former finnes, and vn-
cleanneſſe: leſt beeing intangled
and ouercome againe with the
ſilhineſſe of finne, (which now
thou haſt eſcaped) thy latter end
prooue worse then thy first begin-
ning. Twice therefore doth
our Sauiour Chriſt giue the
ſame cautionary warning to
healed ſinners. Firſt to the man
cured of his 38. yeeres diſeafe.
Behold, thou art made whole:
finne no more, leſt a worse thing
fall upon thee. Secondly, to
the Woman taken in Adulte-
ry; Neither doe I condemne
thee; Goethy way, and finne no
more.

Ioh. 4. 24.
Isa. 63. 9.
Luk. 14. 33.

2 Pet. 2. 20,
22.

Ioh. 5. 14.

Ioh. 8. 11.

668

The Practice of Piety.

1 Pet. 4.4.

Psal. 90.12.

more. Teaching vs, how dangerous a thing it is, to relapse and fall againe into the former exceſſe of ryot. Take heede therefore vnto thy wayes; and pray for grace, that thou maieſt apply thy heart vnto wisedome, during that ſmall number of dayes which yet remaine behind. And for thy preſent mercy and health received, imitate the thankful Leper, and returne vnto God this, or the like thankſgiuing.

A thankſgining to bee ſaid of one that is reconered from ſickeneſſe.

R Sam. 2.6.

Gracious and Merciful Father, who art the LORD of health and ſicknes, of life and of death; who killest, and makest aline; who bringest downe to the graue, and

The Practice of Piety.

669

and raised up againe, who art the onely prefuer of all those that truſt in thee: I thy poore and vnworthy ſeruant, hauing now (by experience of my painefull ſickeneſſe) felt the griuenſneſſe of miſery due vnto ſinne, and the greatneſſe of thy mercy in forgiuing ſinners: and perceiuing with what a fatherly compaſsion thou haſt heard my prayers, and reſtored mee to my health and ſtrength againe, doe heere (vpon the bended knees of my heart) returne (with the thankful Leper) to acknowledge thee alone to bee the GOD of my health and ſaluation, and to giue thee the praiſe and glory for my ſtrength, and deliuerance out of that grieuous diſeafe and malady, and for thus turning my Mourning into mirth, my Sickness into health, and my Death into life. My finnes deferued puniſhment, and

670

1sa. 3 & 9, &c

The Practice of Piety.

and thou haft corrected mee,
but haft not giuen mee oner vnto
death. I looked (from the day
to the night) when thou wouldest
make an end of mee: I did chatter
like a Crane, or a Swallow: I
mourned (as a Done) when the
bitterneſſe of sickeneſſe oppreſed
mee: I lifted vp mine eyes vnto
thee, O Lord, and thou diddeſt
comfort mee: for thou didſt caſt
all my finnes behind thy backe, and
diddeſt deliuer my ſoule from the
pit of corruption: and when I
found no helpe in my ſelfe, nor in
any other creature (saying, I am
depriued of the rerefine of my
yeeres, I ſhall see man no more,
among the Inhabitants of the
world) then diddeſt thou restore
mee to health againe, and gauest
life vnto mee: I found thee, O
Lord, ready to ſaue mee.

And now, Lord, I confess me,
that I can neuer yeeld vnto
thee such a meaſure of thanks
as thou haſt ( for this benefit)
delivered

deferued at my hands. And
(seeing that I can neuer bee a-
ble to repay thy goodneſſe with
acceptable workes,) Oh, that I
could with Mary Magdalen
testifie the loue and thankeful-
nefſe of my heart, with aboun-
ding teares! Oh, what ſhall I
bee able to render vnto thee, O
Lord, for all these benefits which
thou haſt beſtowed upon my ſoule!
Sure, as in my sickeneſſe, when
I had nothing else to giue vn-
to thee; I offered Chriſt and
his merits vnto thee as a ran-
fome for my finnes: ſo beeing
now reſtored by thy grace vn-
to my health and itreight,
and having no better thing
to giue: Behold, O Lord, I
doe here offer vp my ſelfe
vnto thee, beſeeching thee ſo
to aſiſt me with thy holy Spi-
rit, that the remainder of my
life may be wholly ſpent in ſet-
ting foorth thy praisſe and glo-
ry.

O

671

Rom. 12:1.

672

The Practice of Piety.

O Lord, forgive mee my former follies and vnthank fulneſſe; that I was not more carefull to loue thee according to thy goodneſſe; nor to ſerue thee according to thy will; nor to obey thee according to thy Commandements; nor to thanke thee, according to thy benefits. And seeing thou knoweſt that of my ſelfe I am not ſufficient so much as to thinke a good thought, much leſſe to doe that which is good and acceptable in thy fight: (alsift me with thy grace and holy Spirit, that I may in my proſperitie) as devoutely ſpend my health in thy ſervice, as I was earneſt in my ſickeneſſe to begge it at thy hands. And ſuffer mee neuer to forget, ei- ther this thy mercie, in reſto- ring mee to my health, or those Vowes and Promifes, which I haue made vnto thee in my ſickeneſſe. With my new health, renew in mee, O Lord, a right Spirit:

673

The Practice of Piety.

Spirit: which may free mee from the ſlaury of Sinne, and eſtablish my heart in the ſeruice of grace. Worke in mee a greater deteſtation of all Sinnes (which were the cauſes of thy anger and my ſickeneſſe :) and increase my Faith in Jefus Chriſt, who is the Author of my health and ſaluation. Let thy good Spirit leade mee in the way that I should walke, and teach mee to denie all vngodlineſe, and worldly luſts, and to live ſoberly, righteouſly and godly in this world, that others by my ex- ample may thinke better of thy truth. And ſith this time (which I haue yet to live) is but a little reſpic, and ſmaſl remnant of dayes, which can not long continue; Teach mee, O my God, so to number my dayes, that I may apply my heart to that ſpirituall wisedome, which directeth to ſaluation. And to this end, make mee more zea- lous

Tit. 2. 12.

Psal. 90. 12.

674

The Practice of Piety.

lous then I haue beene in Re-
ligion, more deutout in Prayer,
more feruent in Spirit; more
carefull to heare, and profit by
the preaching of thy Goſpell;
more helpefull to my poore
brethren: more watchfull ouer
my wayes; more faithfull in my
calling; and euery way more a-
bundant in all good works. Let
mee(in the ioyfull time of pro-
ſperity) ſeare the euill day of
affliction; in the time of health
thinke of ſickenesſe; in the time
of ſickenesſe make my ſelſe ready
for death; and when death ap-
proacheth, prepare my ſelſe
for Judgement. Let my whole
life bee an expreſſing thankeful-
neſſe vnto thee for thy Grace
and mercy. And therefore, O
Lord,I doe here from the very
bottome of my heart, together
with the thousandths of
Angels, the foure Beasts, and
twentie foure Elders, and all the
creatures in Heaven and on the
earth,

Apoc.5. 32,
&c.

675

The Practice of Piety.

earth, acknowledge to be due vnto thee, O Father, which ſitteth upon the Throne, and to the Lambeth thy Sonne, who ſitteth at thy right hand, and to the holy Spirit, which proceedeth from both, the holy Trinitie of persons in vnitie of ſubſtance; all prieſe, honour, glory, and power, from this time forth and forevermore, Amen.

Meditations from one that is
like to dye.

IF thy ſickneſſe be like to in-
crease vnto death; then me-
ditate on three things: First,
how graciously GOD dealeth
with thee. Secondly, from
what euils death will free thee.
Thirdly, what good death will
bring vnto thee.

First, concerning God's fa-
uourable dealing with thee.

1. Meditate, that God vſeth
this chaſtisement of thy body,
Gg 2 but

676

The Practice of Piety.

Mat.9.12.

Luk.22.44.

Psal.88.7.

Isa.53.4.

Psal.18.5.

Heb.5.7.

Gal.3.13.

Lam.1.15.

Dū legimus vel audimus quos & quāta ille sime

culpa suſtinnuſ, intelli-gimus nos peccatores omnia debere libenter ſuſtinere.

Theod. ads cap in Rom

but as a medicine to cure thy ſoule, by drawing thee (who art sick in finne) to come by repence unto Christ (thy Phyſi-an) to have thy ſoule healed.

2. That the foreſt ſickeneſſe or paineſſulſt diſeafe which thou canſt indure is nothing, if it bee compared to those doours and paines, which Iesus Christ thy Sauiour hath ſuffered for the : when in a bloudy sweat hee endured the wrath of God, the paines of Hell, and a cursed death, which was due to thy fins. Iustly therefore may hee vſe those words of Ieremy; Behold, & see if there be any forrow, like unto my forrow, which is done unto mee, wherewith the Lord hath afliſted mee, in the day of his ſierce wrath. Hath the Son of God indured so much for thy Redemption, and wilt not thou a ſinfull man indure a little ſickneſſe for his pleafure; especially when it is for thy good?

3. That

The Practice of Piety.

677

3. That when thy ſickeneſſe and diſeafe is at the extremest, yet it is leſſe and easier then thy finnes haue deſerued. Let thine owne con ſcience judge whether thou haſt not obſerued worſe then all that thou doſt ſuffer.

Murmure not, therefore, but considering thy manifold and grieuous finnes, thanke God that thou art not plagued, with far more grieuous puniſhments. Thinke how wellingly the damned in Hell would endure thy extremest paines, a thousand yeeres, on condition they had but the hope to bee ſued, and( after so many yeeres) to bee eſed of their eternal torments. And ſeeing that it is his mercy, that thou art, not rather consumed, then corrected, how canſt thou but beare patiently his temporall correction, ſeeing the end is to beue thee from eternal condemnation?

Gg 3

That

Lam.3.22.

1 Cor.11.32.