268

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Scripture phrase, as that thou mayst speake to God as well in his owne holy words, as in thine owne native language. Bee a-shamed that Papists in their су-perstitious worshipping of crea-tures, should shew themselves more deutout than thou, in the sincere worshipping of the true and de onely God: And indeed, a prayer in priuate devotion, should be one e continued speech, rather than many broken frag-ments.

d Ioh.17.3.

e Vox cons-tinua, non concisa, & rupta, ut battalogia vitetur, Per kin. de vmic. ration. cons. ca. 10.

Mat.13.4,19
Gen.15.11.

6. Lastly, when such thoughts come into thy Head, either to keepe thee from Prayer, or to distract thee in praying: remember that those are the Fowles which the euill One lends to deuoure the good Seede, and the carkaſes of thy spirituall ſacriſes: but endeauour, with A-brabam to drine them away. Yet notwithstanding, if thou perceiuet at some times, that thy ſpirits are dull, and thy mind not apt

269

The Practice of Piety.

apt for Prayer, and holy devotion: striue not too much for that time; but humbling thy ſelfe at the ſence of thy infirmity and dulnes, knowing that God accepteth the willing mind (though it be oppreſſed with the keani-nesse of the ſlesh) endeauour the next time, to recompence this dulnes, by redoubling thy zeale, and for the time present, commend thy ſoule to God in this, or the like short Prayer.

Mat.26.41.
I Cor. 8. 12

Another shorter Morning Prayer.

Most gracious God,
and mercifull Father,
I thine vnwor-thy Seruant,
do here acknowledge,
that as I have
beene borne in sin,
so I have lined
in iniquity,
and broken every one
of thy Commandements,
in thought, word, and deede;
following the desires of mine
N 3 owne

270

The Practice of Piety.

I have written, and I know, of my
flesh, not caring to be governed
by thy Holy Word and
Spirit; and therefore I have
infinitely deferred all shame and
miserie in this life, and everla-
fiting condemnation in Hell-fire,
if thou shouldst but deal with
mee, according to thy Justice,
and my desert. Wherefore, O
Heavenly Father, I beseech
thee, (for thy Son Jesus Christ
his sake, and for the merits of
that bitter death & bloody passion,
which I believe that bee
hath suffered for me) that thou
wouldst pardon and forgive
unto me all my sins, and deliver
me from the shame and vengeance
which is due unto mee
for them. And send thy Holy
Spirit into my heart, which
may aflure me, that thou art my
Father, and that I am thy Child,
and that thou louest mee with
an vnchangeable love: and let
the fame thy good Spirit leadeth
me

271

The Practice of Piety.

me in thy truth, and crucify in
me more and more, all worldly
and carnall lufts, that my sinne
may more and more dye in me:
and that I may seruethc in vn-
fained rightcousneſſe and holi-
nes this day, and all the dayes
of my life: that when this mor-
tal life is ended, I may (through
thy mercy in Christ) be made
a partaker of euerlaſting glo-
ry in thy heavenly Kingdome.
And here, O Lord, from the
bottome of my heart, I thanke
thee for all thy bleſſings which
thou haſt beſtowed upon my
ſoule and body: for eleding me
in thy louse, redeeming mee by
thy Sonne, ſanctifying me by
thy Spirit, and prefering me
from my youth vp, vntill this
prefent day and houre, by thy
moſt gracious prouidence.

I thankc thee moſt ſpecial-
ly, for that thou haſt defended
mee this Night, from all perils
and dangers, and haſt brought

N 4

mee

272

The Practice of Piety.

me safe to the beginning of this
day. And now (good Lord) I
befeech thee, keepe me this day
from all euill, that may hurt me,
and from falling to any groſſe
ſinne that ſhould offend thee:
Set thy feare before my eyes,
and let thy Spirit ſo rule my
heart, that all that I ſhall thinke,
doe, or ſpeake this day, may tend
to thy glorie, the good of others,
and the peace of mine owne
Conſcience. And to this end I
 commend my ſelſe, and all my
waies & actions, together with
all that do belong vnto me, vn-
to thy gracious direction & pro-
tection; praying thee to keepe
both them and mee from all
euill, and to giue a bleſſing to
all our honest labours and endea-
nours. Defend thy whole Church
from the tyranny of the world,
and of Antichriſt: Preferue our
gracious King from all conſpi-
racies and treaſons: grant him
a long and prosperous Raigne
ouer

The Practice of Piety.

273

ouer vs. Blesſe the Prince P A-
LATINE of R HENE, & the
vertuous L ADY ELIZA-
BETH: endewe them with
thy grace, and defend them
from all Euill. Blesſe all our
Ministers and Magiſtrates
with thoſe graces and gifts,
which thou knoweſt neceſſarie
for their places. Be favourable
to all that feare thee, and
tremble at thy indugements :
comfort all thoſe that are ſucke
and comfortleſe. Lord, keepe me
in a continuall readineſſe, by
Faith and Repentance, for my
laſt end: that whether I liue or
die, I may bee found thine
owne, to thine eternall glory,
and mine eueralſting ſaluation,
through Jefus Christ my onely
Sauiour. In whoſe bleſſed name
I begge the ſe mercies at thy
hands, and giue vnto thee thy
praise, and glory, in that Prayer,
which hee hath ſanctiſed with
his owne lips, ſaying, Our Father
N.5 which

274

## The Practice of Piety.

which art in heauen, &c.

Further meditations, to stir us up to Prayer in the Morning.

Thou ke not any businesse, or hastè (though neuer so great) a sufficient excuse to o-mit Prayer in the Morning, but meditate,

1. That the greater thy businesse is, by so much the more need thou haft to pray for Goa's good speede and blessing thereon: seeing it is certaine, that no thing can prosper without his blessing.

2. That many a man, when hee thought himselfe surest, hath beene sooneft crossèd; so mayest thou.

3. That many a man hath gone out of his doore, and neuer come in againe. Many a man who rose well and liuely in the Morning, hath beene soene a dead

Quem dies vidit veniens superibus, Hunt dies vidit fugiensiacentem Senec.

## The Practice of Piety.

275

dead man cre night. So may it befall thee. And if thou be so careful (before thou goest abroad) to drinke, to fence thy body from ill ayres; how much more careful shouldst thou be to pray, to preferue thy soule from euill temptations?

4. That the time spent in prayer, neuer hindereth, but furthereth and prospereth a man's journey and businesse.

5. That in going abroad into the World, thou goest into a Forrest, full of vnknowne dangers: where thouhalt meete many bryers to teare thy good name: many snares to trap thy life, and many Hunters to deuoure thy soule. It is a field of pleasant graffe, but full of poysonous Serpents. Adventure not therefore to goe naked among these bryers, till thou haft praied Chrift to elonthe thee with his rightoune fneſſe: nor to paffe thow these snares and ambushments,

Nefcis qui vesper seruis vehat. Varro.

276

## The Practice of Piety.

ments, till thou haſt prayed for
Gods *promidence* to be thy guide;
not to walke bare-foot thorow
this ſnakie field; till, hauing thy
feete ſlood with the preparation of
the Goffell of Peate, thou haſt
prayed to haue ſtill the brazen
Serpent in the eyes of thy faith:
that so if thou commeſt not
home holier; thou maieſt be ſure
not to return worſer, then when
thou wenteſt out of doore.

Therefore, though thy haſte
bee nener so much, or thy buſi-
neſſe neuer so great; yet go not
about it, nor out of thy dooreſ,
till thou haſt at least vsed this
or the like ſhort Prayer:

### A briefe Prayer for the
Morning.

O Mercifull Father, for
lesus Christ his ſake,
I beſeech thee, for-
give me all my knowne
& ſecreſ fins, which in thought,
word,

## The Practice of Piesty.

277

word, or deede, I haue com-
mitted againſt thy Diuine Ma-
iestie: And deliuer mee from
all thofe Judgements which are
due vnto me for them; and ſan-
ctiſe my heart with thy Holy
Spirit, that I may hence-forth
leade a more godly and religious
life. And here (O Lord) I praiſe
thy holy Name, for that thou
haſt refreshed mee this night
with moderate ſleep and rest. I
beſeech thee likewife, defend
me in this day from all perils and
dangers of body and ſoule. And
to this end, I commend my
ſelfe, and al my actions, vnto thy
blessed protection and gouern-
ment: beſeeching thee, that
whether I liue or die, I may liue
and die to thy glory, and the
ſaluation of my poore ſoule,
which thou haſt bought with
thy precious blood. Bieſe me
therefore, O Lord, in my going
out, and comming in: and grant
that what ſoEUER I ſhall thinke,
ſpeake,

178

The Practice of Piety.

f speak, or take in hand this day,
may tend to the glory of thy
Name, the good ot others, and
the comfort of mine owne con-
science, when I shall come to
make before thee my last Ac-
counts. Grant this, O heauenly
Father, for. I beseech Thee,
Sonnes sake: in whole blessed
Name I give thee thy glory, and
beg at thy hands all other gra-
ces, which thou seest to bee
needfull for mee this day and
euer, in that prayer which
Christ himselfe hath taught me,
faying:

Our Father, which art in hea-
uen &c.

Meditations, directing a Christian, how he may walke, all the day with God like Enoch.

Having thus begun, keepe all the day after, as diligent a watch as thou canst, ouer all

The Practice of Piety.

all thy thoughts, words and actions, which thou mayst easily doe, by crauing the af assistance of Gods holy Spirit, and obseru ing these few rules.

First, for thy thoughts.

I. Be careful to suppreſſe euery sin in the first motion. Daſh b Babylons children (whileſt they are young) againſt the ſtones. Tread (betimes) the Cockatrice egge, left it breake out into a Serpent. Let ſinne be to thy heart a ſtranger, not a home-dweller. Take heede of falling of into the ſame ſinne, left the cufome of ſinning d take away the conscience of ſinne, and then ſhalt thou waxe iu impudently wicked, that then wilt neither feare God, nor reuerence Man.

2. Suffer not thy minde to feed it ſelfe vpon any imagina-
tion, which is either unpaſſible
for

279

Rom. 8. 26.
Phil. 2. 1.
Prou. 27. 2.

a Eph. 4. 23
Mat. 5. 18, 19
b Pf. 137. 9.

c Is. 59. 3.
1 Sam. 14. 4.

d Qui con-
ſicuit eun-
quam abijet-
unt, nec ho-
mines reue-
ventur, nec
Denm.

Prou. 6. 14.
Zach. 8. 17.

280

The Practice of Piety.

for thee to doe, or unprofitable,
if it be done: but rather thinke
of the worlds vanitie, to con-
temne it; of death, to expect it;
or Judgement, to auoide it; of
Heel, to eſcape it; and of Hea-
uen, to deſire it.

3. Desire not to fulfill thy
minde in all things: but learne
to deny thy ſelfe those deſires
(though neuer so pleasing to
thy nature) which being at-
tained, wil draw either ſcandall
on thy Religion, or hatred to
thy Perſon. Confider in euery
thing the end, before thou at-
tempt the Action.

4. Labour daily more and more to see thine owne miserie, through unbelief, ſelſe-loue, and wilful breaches of Gods Law: and the neceſſitie of Gods mercy, through the merits of Chriſts paſsion, to be ſuch: that if thou wert demanded, What is the vileſt Creature upon earth? thy Conſcience may anſwer, Mine owne

281

The Practice of Piety.

owne ſelſe, by reaſon of my great
ſinnes: And that if on the other
ſide thou art asked, What thou
estemest to bee the most precions
thing in the World? Thy heart
might anſwer, One droppe of
Christ's blond, to wash away my
ſins. And as thou tendest the
ſaluation of thy ſoule, liue not
in any wilful filthinesſe. For true
faith, and the purpofe of finning,
can neuer stand together.

5. Approoue thy ſelſe to be a true ſeruant of Christ, not one-
ly in thy generall calling, as in
the frequent vſe of the Word,
and Sacraments: but also in
thy particular, in making Con-
ſcience to eſchew euery knowne
ſinne, and to obey God in euery
one of his Commandements:
like Iofias, who turned to God
with all his heart, according to all
the Law of Moſes: And Zachary
and Elizabeth, who walked in all
the Commandements of God with-
out reproofe. But if at any time,
through

1Reg.12.35.
Luk.1.16.

282

The Practice of Piety.

through frailtie, thou fl appelt
into any sione, lye not in it, but
speedily rife out of it by vnfai-
ned repentance ; praying for
pardon, till thy conscience be
pacified, thy hatred of sinne in-
creased, and thy proofe of amend-
ment confirmed.

6. Beware of affecting popularitie by adulation: the end neuer proones good. And though attained by due desert; yet manage it wisely, left it prooue more dangerous then còrempt. For, States desire but to keepe downe whom they contemne for their vnworthinesse; but to cut off, whom they enuy for their greatnesse. Hee therefore is truely prudent (who confidering the promises) neither affecteth, nor neglecteth popularitie. But in any wife take heed of harbouring i a discontented minde, for it may worke thee more woe, then thou art aware of. It is a speciall mercy, in the mul-

i Socrates in
forum e-
gressus,
Quam mul-
tis ego (in-
quit) non e-
geo?
Non est ergo
pauper qui
caret, sed
qui eget.

283

The Practice of Piety.

multitude of so many blessings,
as thou dœst enioy, to haue
some croffes. God giues thee ma-
ny blessings, left through want
(being his childe) thou shoul-
dest desfaire: and he fends thee
some croffes, left by too much
prosperitie (playing the fool)
thou shouldest prefume. Many
who haue mounted to great
dignities, would haue contented
themselves with a meaner: had
they knowne their great dan-
gers: And therefore Compe-
tencie rather then Eminencie.
And in all thy will, haue euer an
eye to God's will, left thy selfe-
action turnes to thine owne de-
fstruction. Happy the man, who
in his short life is leaft knowne
of the world, so that hee doth
truly know God, and himfelfe!
What loeuer croffe therefore
thou haft to discontent thee; re-
member, that it is leffe then thy
fins haue deferued. Count there-
fore Chrift thy chiefest ioy,
and

a Dimidium
plus tibi,
Heiiod.
b Feriunt
summos ful-
mina montes
Hoc Tangunt
magnos tri-
stia fata de-
os.Ouid.
Aeolus
fluviosus.
Qui notus
nimis omni-
bus, ignota
movitur sibi,
Senec.

248

The Practice of Piety.

1 Tim.6.7,
8,9.

Infania
damnandi
sunt, quitam
muka tam
anxie cons-
gerunt,
quam sile
tam pascis
ofus. Viues.

Pro.30 8,9
Vititur ex-
iguo melius.
Cl.ud.

andinne, thy greatest griefe;
estimate no want, to the want of
Grace, nor any leffe, to the leffe
of Gods favour, and then the
discontentment for outward
meanes, shall the leffe perplexe
thine inward minde. And as oft
as Satan shall offer any motion
of discontentment to thy mind,
remember Saint Pauls admoni-
tion; Wee brought nothing into
this World, and it is certaine,
that wee can carry nothing out.
And hauing foode and rayment,
let us be therewith content: But
they that will bee rich, fall into
tentation, and a snare, and into
many foolish and hurtfull lusts,
which drowne men in destruiti-
on, and perdition. Pray there-
fore with wife Agur: O Lord,
give mee neither pouerty nor ri-
ches, feede mee with foode conueni-
ent for me, left I be too full, and
deny thee, and say, Who is the
Lord? or left I bee poore, and
steale, and take the Name of
my

The Practice of Piety.

185

my God in vaine.

7. Below no more thought
upon Worldly things, than thou
needs must, for the discharge of
thy place and the maintenance
of thine estate: but still let thy
care bee greater for a Heavely
than earthly things: & be more
grievèd for ab dishonneur done to
God, than for an iniquity offered
to thy selfe: But if any priuate
iuiurie be offered vnto thee,
beare it, as a Christian, with pas-
tience. Neuer was an innocent
man wronged, but if patiently he
bare his cross, hee concercame in
the end. But thy good name in
the meane while is wounded:
beare that also with patience:
For he that at the last day will
give thy body a refusualtion, wil
as sure in his good time, grant
a refusualtion to thy good name.
If impatiently thou trettest and
vexest at thy wrongs, the hurt
which thou doest thy selfe, is
more then that which thine ene-
mie

1 Tim.6.8,9
Gen.18.10.

a Col.3.1,2
Phil.3. 20.

3 Iohn. 7.9.
Psa.137.21,
&c.

c Nobile
vincendi ge-
nis est pati-
entia: vincit
qui patitur;
si vis vince-
re, disce pati.
Optima in-
sivitæ vitio
est obliuio;
efficit enim
vi animam
curet, nec
mogit ludit,
quam si fas-
Ea non effet.

286

The Practice of Piety.

mie can doe vnto thee. Neither
canst thou more reioyce him,
than to heare that it thorowly
vexeth thee. But if thou canst
shew Patience on earth, GOD
will shew himseltse iust from
Heauen. Pray for him; for if
thou bee a good man thy selfe,
thou canst not but reioyce, if
thou shouldest see thy worst e-
nemy to become a good man
too. But if he still continueth in
his malice, and increaseth in his
mischiefe, giue thou thy selfe
vnto Prayer, committing thy
selfe, and commending thy
cause vnto the Righteous fudge
of Heauen and Earth; saying
with feremie; Lord of Hoffs,
that indgest righteously, and tryest
the reines and the heart: ven-
geance is thine, and vnto thee haue
opened my cause. In the meane
while, waite (with David) on
the Lord: Be of good courage, and
be ſhall comfort thine heart.

8. The more others commend thee

1er.11.20.

Ne verbis
quid scis o-
fentes; sed
rebus te o-
ſtende ſcire.

287

The Practice of Piety.

thee for an excellent act, bee
thou the more humble in thine
owne thoughts. Affect not the
vaine praiſes of men; the bleſſed
Virgin was troubled when she
was truely praiſed of an Angel.
They ſhall be praiſed of Angels
in heauen, who haue eſchewed
the praiſes of men on earth.
Neither needeſt thou praiſe
thy selfe: deale but vprightly,
bothers will doe that for thee.
Bee not thou curious to know
other mens doings, but rather
carefull that no man know any
ill dealings by thee.

9. Elſeeme no ſin little, for
the *Curſe* of God is due to the
leaſt: and the leaſt would haue
damned thee, had not the Sonne
of God dyed for thee. Bewaile
therefore the miferie of thine
owne eſtate: and as occasion is
miniftred, c *mourne* for the ini-
quitie of the time, pray to God
to amend it, and be not thou
one of them that make it worſe.

10. Lastly,

b Pf.69.18.

c Ezec.9.4.
Pf.69,9,10.
Mark.3.5.

288

d heu fugi-
uni freno
non remo-
rante dies.
Piat. 90. 5,
19. 15.

Non quam
diu, fed
quam bene,
c Fuit, non
vixit, Sen.
Non refert
quāta ſit vi-
ta & diuturni-
tas; fed qua-
lis ſit admi-
nistration.
Vives.

Tota vita di-
es vnus, vt
mirum ſit
honsines non
exfatiari iff-
dem totes
redeuntibus.
Non poteſt
præſentē diē
velle viue-
rew, qui, ſe
none am, qua
ſi ultimam
viturum
eſse cogitat.

The Practice of Piety.

10. Lastly, thinke often of
the d shortneſſe of thy life, and
certenty of death: and wifh ra-
ther a good life, then a long. For
as one day of Mans life is to
bee preferred before the longeſt
age of a Stagge, or Rauen: ſo
one day ſpent religiously, is to
be higher valued, then a mans
e whole life, that is consumed in
prophaneneſſe.

Caſt ouer therefore once e-
uerу day, the number of thy
dayes: by ſubſtracting thofe
that are paſt (as being vanifhed
like yefter-nights dreame) con-
tracting them that are to come,
(lith the one halſe muſt bee ſlpt
out, the reſt made vncomforta-
ble, by the troubles of the world,
thine owne ſickeneſſe, and the
death of friends) counting ſo-
ly the preſent day thine, which
ſpend, as if thou wert to ſpend
no more.

Se-

289

The Practice of Pietie.

Secondly, for thy words.

1. R Emember, that thou muſt anſwere for euery d idle word : that in e multiloquiſe the wifelſt man ſhall ouer-shoothe himſelſe. Auoid therefore all ſedious and idle talke, whereof ſeldome arifeſh comfort, many times repentance : eſpecially beware of rafh anſweres, when the tongue out-runs the mind. The word was thine whileſt thou keptſt it in: it is * anothers as ſoone as it is out. O the ſhame, when a man's owne tongue ſhal be produced a witneſſe, to the confusion of his owne face!

Let then thy words bee few,
but adviſed : fore-thinke wher-
ther that which thou art to
ſpeake, be ſit to be ſpoken: af-
firme no more, than what thou
knoweſt to be true; and be ra-
ther d ſilent, than ſpeake to an ill,
or to no purpose.

O

2. Let

b Mat. 22. 36
c Prou. 17. 15
and 10. 19.

Dixiſſe ſape
pœmiſt, ta-
cuiſe vire
munquam.

* Neſcit vok
miſt vuerbi,
Quam pemi-
cutolam illud,
Lingua qui
vaniſt

Neſcit pœni-
teada loqui,
qui prierède
prius ſuo tra-
didit examinb
Caffiod lib.
10. Epiſt. 4.
d Iam. 1. 19.
Consultiun eſſ
et acere quam
inneſte loqui.

290

The Practice of Pietie.

d. 1. Pet. 2. 1.
Psal. 3. 2.

Si mendacivit, mo tibi credet etiam si affir- mes verissima Arift.

Odi etqueam amaturus.

Prou. 6. 30.

A&c 3. 17.

1. Tim. 7. 13.

g. Psal. 59. 5.

Psal. 10. 1. 7

2. Let thy heart and tongue euer goe together in honesty and truth : hate & dissembling and lying in another, detest it in thy selfe, or God will detest thee for it : for bee hateth a lyer, and his Father the Deuill alike. And if once thou bee discouered to make no conscience of lying, no man will beleeue thee when thou speakest a truth; but if thou loueft truth, more credit will be giuen to thy word, than to a lyers oath. Great is the possession which Satan hath in those, who are so accustomed to lying, that they will lie, though they get nothing by it themselves, nor are not compelled vnto it by others. Let not thine anger remaine, when thou seest the cause remoued : and euer distinguish twixt him that of- fendeth of & infirmity (or againft his will) and him who offendeth & maliciously, and of set purpose : let the one have pittie, the other justice.

3. Keepe thy speech as cleane from all obfenitie, as thou wouldest thy meate from poyson: and let thy talke be & gracious, that hee that heares thee, may grow better by thee : and bee euer, more earneſt, when thou ispeakeſt of Religion, than when thou talkeſt of worldly matters.

If thou perceineſt that thou haſt erred, perſenere not in thine error : reioyce to finde the truth, and magnifie it. Studie therefore three things eſpecially : to vnderſt and well, to lay well, and to doe well.

And when thou meeteſt with God's children, bee sure to make some holy aduantage by them : learne of them, all the good that thou eanſt, and communicate with them, all the good things that thou knoweſt. The more good thou teacheſt others, the more will God still k minister vnto thee. For, as the

O 2

gifts

291

The Practice of Pietie.

h Eph. 4. 29.

Psal. 1. 22.

Prou 31. 36

Pitie, alio

reddere p: os.

Psal. 139. 21.

Psal. 69. 9

Si vcrum az-

dias, filentio

protinus reu-

vere, illig, tate-

quam diuina

rei affuſgito.

k Mark 4. 24

25.

292

The Practice of Pietie.

12.King.4.2

in Eccle.3:7
Luke 2.19.

Arcanum tibi creditis
sidelius custodiri quam de
passant peccuniam.

gifts of men, by much vling, doe
perish and decrease : so the gifts
of God, by much vling, doe the
more grow and encreafe : like the
widowes pitcher of oyle, which
the more it powred to fill other
vesseffls, the more it was still re-
plenifhed in it ſelfe.

4. Beware that you beleeue not all that is told you, and that you tel not all that you beare : for if you do, you shall not long enioy true friends, nor euer want great troubles. Therefore in accusations, bee first affured of the truth, then censure. And as thou tendreſt the reputation of an honest heart, neuer let malice in hatred, make thee to reueale, that which loue in friendshie, bound thee a long time to conceale. But for ſeaſe of ſuch after-claps, obſerue two things.

First, though thou haſt many
acquaintance ; yet make not
any thy familiar friend, but hee
that

that truly * ſeaſ God: Such a
one thou neuer needeſt to ſeaſe :
For though you ſhould in ſome
particulars fall out, yet Christ
ian loue, the maine ground of
your friendshie, will neuer fall
away, and the ſeaſ of God will
neuer ſuffer him to doe thee
any villany.

Secondly, doe nothing in the
ſight of a cuill friend, for which
thou canſt not be ſafe, vnleſſe it
bee concealed : nor any thing,
for which (if inſt cause be offe-
red) thou needeſt ſeaſe him, if
he proues chine vninſt enemy.
If thou haſt done any thing
amife, aske God forgiueneſſe,
and perſwade thy ſelfe, rather
than thy friend, to keepe chine
owne counſell. For be affured,
that what friendshie ſoener is
grounded vpon any other cause
than true Religion ; if euer
that cause faile, the friendshie
ſalleth off : And the rather;
because that as God breedes

O 3

among

293

* Vera amicis tuatimmo
cito est inter
bonos.
Mati nec in-
ter se amicis
sunt, nec en
bonis.

Civilem amicis habere,
vituperes
posse inimicam seſse.

Quod taceb
vis, prior ipse
taceas.

Bellius non
est hominem
sed ( quod
verbum (onat)
bellatum &
vitizus non ho-
miblius ge-
vondum.

294

The Practice of Pietie.

Epheſ. 5. 4.
Psal. 185, 3.

Irridore p[ro]sum
us fat, impium
immane: ho-
visam, inhe-
ridam 1678.

Nemo vido-
sur bibi am
villus, ut ivri-
deri mecaur

Phil. 4. 40

among men, *Truth*, *Peace*, and *Amitie*, that wee should liue to
doe one another good: so the
Deuill daily soweth falſhood,
discord, and enmity, to cauſe (if
hee can) the deareſt friends to
deuoure one another.

5. Make not a ieſt of anoth[er] man[;]s infirmitie: remember
thine owne. Abhorre the frothy
wit of a filthy nature, whose
braines hauing once conceiued
an odde ſcoffe, his mind trauels
(as a woman with child) till he
be deliuered of it. Yea hee had
rather lose his beſt friend, than
his worſt ieſt. But if thou be diſ-
poſed to be merrie, haue a ſpe-
ciall care to three things :

First, that thy mirth bee not
against Religion.

Secondly, that it bee not
against Charitie.

Thirdly, that it bee not
against Chaſtuitie: and then be as
merrie as thou canſt, onely in the
Lord.

6. Re-

395

The Practice of Pietie.

6. Reioyce not at the fall of
thine Enemie, for thou knoweſt
not what ſhall bee the manner
of thine owne end. But be more
* glad to see the worſt man[;]s a-
mendment, than his puniſhment.
Hate no man, for ſeare left
Christ loues him: who will not
take it well, that thou ſhou-
deſt hate whom he loueth. Christ
loued thee, when thou waſt his
Enemie: by the merits therefore
of his bloud, he requireth thee,
for his ſake to loue thine Ene-
mie. Denie him (being a Chri-
ſtian) if thou dareſt. He asketh
but forgiuenes for forgiuenes :
The forgiuenes of an hundred
pence, for the forgiuenes of ten
thousand Talents: The threeſcore
hundred thousand Crownes,
for ten Crownes: Pettie for-
giueneſſe of Man, for the infi-
nite forgiueneſſe of Almightie
God. Though thou thinkeſt
thine Enemie vnworthy to bee
forgiuen : yet Christ is wor-

O 4

thy

Prou. 24. 17

*Valentia-
nus Imp.
Cum supplicio
morvis aliquis
aſſicjendus ef-
ſet, etebat ſe
mille ad vi-
tam rei uocar.
Crud-lus avi-
nai eſt alijus
malis gaudere
& non miſ-
veri comm-
nem naturam
Rom. 5. 8. 10
Epheſ. 2. 4.

Mat. 28. 24.

25

296

The Practice of Pietie.

Psal. x. 194
Nec mendacij
writitas eſt
diu: munta, nec
everit at is dam-
nus diso
noceat.

Reprehensio
som per wel
vnceliores vel
c註释的
reddat.

thy to bee obeyed.

7. When the glory of God, or good of thy neighbour doth require it, speake the truth, and feare not the face of Man. The frowne of a Prince may sometimes bee the fauour of God. Neither shall flatterie still hold in credit, nor truth alway continue in disgrace.

8. Euer thinke him a true friend, who tells thee secretly & plainly of thy faults. He that seeth thee offend, and tells thee not of thy fault; either flatters thee for fauor, or dares not displease thee for feare. Miserable is his case, who when he needs, hath none to admonish him. Reprehension, bee it iust, bee it vnjust; come it from the mouth of a friend, or of a foe; it neuer doth a wife man harme. For it bee true, thou haſt a warning to amend : if it bee false, thou haſt a causeat what to auoide. So euery way it makes a wife man

The Practice of Pietie.

297

man better, or waryer. But if thou canſt not endure to be reprehended, 3 doe then nothing worthy of reprehension.

9. Speake not of God, but with feare and reuerence, and as in his fight and hearing. For seeing wee are not worthy to vſe his holy Name in our mouthes: much leſſe ought we to abnſe it vainely in our talke. But ordinarily to vſe it in vaine, rash, or false oathes, is an vndoubted ſigne of a ſoule, that neuer true-lie feared God. Pray therefore with David, when thou art to speake in any matter that may moue paſſion : Set a watch, O Lord, before my month, and keepe the doore of my lips.

10. Lastly, in a prais-ing, be difcreet; in b saluting, courteous; in c admoniſhing, friendly; in d forgiſing, merciſull; in e premiſing, faithfull; and bountiſull in f recompeneſing good ſeruice: making not the rewards of

05

ver-

Si reprehendi
ferit agra,
reprehenderi da
neſeceris.

Leuit. 19. 22.
Deut. 28. 58.
Rum. 9. 5.
Eccl. 5. 15.
Psal. 19. 22.
Qui facile in
feriis iurat, in
iocibus iurabit:
qui in locis &
in nundatio,
Vitius.
Psal. 141. 3.

a. 1. Pet. 5. 12
b. Ro. 12. 10.
*Affabilitas
& comitatus
ſamt nullius
impendii, am
citatis tamen
magnas con-
glutinant ex-
libra, diffol-
munt præter-
missa.

c. 1. Theſt. 5.
26. 14.

d. 1. Theſt. 3.
Leuit. 19. 17
e. Psal. 15. 4.
Ezek. 12. 15
f. Deut. 25.
13. 14.

298

The Practice of Pietse.

verteue, the gifts of fanour.

Thirdly, for thy Actions.

1. D oc no euill, though thou
mightest: for God will
not suffer the leaf, sinne (with-
out bitter repentance) to
escape vnpunished. Leaue not
vndone any good that thou
canst. But doe nothing without
a calling, nor any thing in thy
calling, till thou haue first taken
counsell at God's Word, of the
lawfullnesse thereof, and prayed
for his blessing vpon thy ende-
uour; and then doe it in the
name of God, with cheerful-
nesse of heart, committing the
successe vnto him; in whole
power it is, to blesse with his
grace, whatsoeuer businesse is
intended to his glory.

2. When thou art tempted to
doe an euill worke, remember
that Satan is where his busines
is. Let not the childe of God
be

Pf. 119. 10x.

1.Cor.7.2

1.Sam.30.8.

1.Cor.7.5
Immoniet sem
per occasionem
sua disabominis,
Greg.

299

The Practice of Pie tie.

bee the instrument of so base a
flame: hate the worke, if thou
abhorreth the author. Aske thy
conscience these two questions:
Would I have another to doe this
unto mee? What shall I answer
Christ in the day of my accounts,
if contrary to my knowledge and
conscience, I shall doe this wic-
kednesse, and sinne against him?
And remember with. Ioseph,
that though no man seeth, yet
God seeth all. Fly therefore
(with Ioseph) from all sinnes,
as well those which are secret
in the light of God, as those
that are manifest in the eyes of
men. For God, as hee is just,
without speedy repentance, wil
bring thy secret sinnes, as hee
did Daids, to the open light,
before all Israel, and before the
Sunne. Be therefore as much
afraid of secret sins, as of open
shame. And so auoid all in general,
as that thou doest not allow
to thy selfe any one particular,
or

Matth.7.12

Luke 15.2.

2. Cor. 6,2.

2. Cor. 5. 10.

Gene. 39.9.

11, &c.

2.Sam.12.11

Luke 8.17

and 12. 2.

300

The Practice of Pietie.

Prou. 5. 8.
and 6. m.
Omnis bee-
and occ. fio-
vu and uſt,
nam qui amas
peribit in illo.
Eccles. 3.

Judges 7.27

isCARING him, which the cor-
ruption of thy nature could beſt
agree withall : For the craftie
Death can hold a man ſoule as
ſast by one, as by many ſins ; and
fatter by that one which doth
please thee, than by all those
which begin to bee abominable
unto thee. And as thou desirſt
to auoid a ſinne: ſo bee careful
to ſhun the occasion.

3. In effecting good actions,
which are within the compaſſe
of thy calling, diſtruſt not Gods
prouidence, though thou ſee
the meanes either wanting or
weake. And if meanes doe offer
them ſelues, bee ſure that they
bee lawfull: and hauing gotten
lawfull meanes, take heed that
thou relye not more vpon them
than vpon God himſelfe. Labor,
in a lawfull calling, is God's or-
dinary meanes, by which hee
bleſſeth his children with out-
ward things. Pray therefore for
Gods bleſſings vpon his owne
meanes

meanes

The Practice of Pietie.

301

meanes. In earthly businesſe,
beare an heauonly minde : doe
thou thy beſt endeauour, and
commit the whole ſuccesse to
the fore-ordaining wisedome of
Almightie God. Neuer thinke
to thrine by thofe meanes
which God hath accuſed. That
will not in the end proue gaine,
which is gotten with the loſſe of
thy ſoule. In all therefore, both
actions and meanes, endeauour
with Paul to haue alway a cleere
conſcience towards God, and to-
wards men.

Looke to your ſelues, what con-
ſcience yee haue.

For conſcience ſhall damne, and
conſcience ſhall ſaue.

4. Love all good things for
Gods ſake: but God for his own
ſake. Whileſt thou holdeſt God
thy friend, thou neeſt not ſeare
who is thine Enemie: for either
God will make thine Enemie
to become thy Friend, or will
bridle him that he cannot hurt
thoe,

Mat.16.26,

The murus a-
benous effo, ſil
conſcire ſibi,
mulla palleſſe-
reculpa, Hor.
A.24.16.

Psal. 118. 6. 7

Roma. 8. 31.

Prou. 16.7.

Gc. 32. 4. &c.

Gen. 31. 7.

29.43.

Exod. 32. 25.

Num. 14. 42.

43. &c.

302

The Practice of Pietie.

thce. No man is ouerthrowne by his Enemy, vuleſſe that firſt his ſinne haue prenailed ouer him, and God hath left him to himſelfe. He that would there- fore bee ſafe from the ſeare of his enemies, and liue ſtill in the ſanour of his God: let him re- deeme the folly of the time paſt, with ſerious repentance : looke to the time preſent with Reli- gious diligence, and take heed to the time to come, with careful ſt preſidence.

5. Giue euery man the ho- nour due to his place , but ho- nour a man more for his good- neſſe than for his greatneſſe. And of whom ſoener thou haſt recei- ued a benefit, vnto him (as God ſhall enable thee) remember to bee thankefull. Acknowledge it louingly vnto men, and pray for him heartily vnto God, & count euery bleſſing receiued from God, as a pledge of his eternall loue, and a ſpur to a godly life.

6. Be

Psal. 27, 11.
12,13.

303

The Practice of Pietie.

6. Be not proud for any ex- ternal worldlie goods, nor for any internall SPIRITUALL GIFTS. Not for external goods, because that as they came lately, so they will shortly bee gone againe : their leſſe therefore is the leſſe to be grieued at. Not for any internall GIFTS: for as God gaue them, so will hee likewise take them a- way: if (forgetting the Gier) thou haſt abuse his gifts, to puffe vp thine heart with a pride of thine owne worth, and contemne others, for whose good almightie God beſtowed those gifts vpon thee. Haſt thou any one vertue that moues thee to bee ſelſe-conceited? thou haſt twentie vices that may better vilifſe thee in thine owne eyes.

Bee the ſame in the fight of God, who beholds thy heart, that thou seemest to bee in the eyes of men, that see thy face. Content not thy ſelſe with an outward good name, when thy

Con-

THEREFORE vi-
ues, cleras eſſe
qoed auodes,
Hor. Ep. ad
Quint.
Nيل ينار bo-
num nomen
reclamante
Conſiencie

304

The Practice of Pietse.

Conscience shall inwardly tell thee it is vndafuerued, and therefore none of thine. A deferued good name for any thing, but for godlineſſe, laſts little, and is leſte worth. In all the holy Scriptures, I neuer read of an Hypocrites repentance: and no wonder; for whereas after ſin, conversion is left as a meanes to cure all other ſinners ; what meanes remaines to recouer him, who hath conuerted conversion, it ſelte into ſinne ? Woe therefore vnto the Soule that is not, and yet ſtill ſeemeth religious.

7. Marke the ſeare full ends of notorious euill men, to abhorre their wicked actions; marke the life of the godly, that thou mayeſt imitate it, and his bleſſed end, that it may comfort thee. Obey thy betters, obſerue the wife, accompanie the honest, and lone the Religious. And ſeeing the corrupt nature of man is prone to Hypocrisie, beware

Num. 33. 10.
Psal. 37-35:
36-37.

The Practice of Pietie.

beware that thou vſe not the Exercise of Religion, as matters of course and custome, without care and conscience, to grow more holy and deutout thereby. Obſerue therefore how by the continuall vſe of Gods meanes, thou ſeeleft thy ſpeciall corruptions weakned, and thy ſanctiſcation more and more encreaſed : and make no more ſhew of godlineſe outwardly to the world, than thou haſt in the ſight of God inwardly in thine heart.

8. Endeauour to rule those who liue vnder thine authoritie, rather by lone than by ſeare: for to rule by a lone, is eafe and ſafe, but tyrannie is euer accompanied with care and b terour. Oppreſſion will force the опpreſſed to take any adnantage, to ſhake off the yoke that they are not able to beare : neither will Gods Inſtice ſuffer the ſway that is grounded on Tyrannie, long

305

1. Cor. 1. 28.

Xa. 58. 5. 6.
Max. 33. 37.
28.

Psal. 51. 50.

a Ama & impura, Blan
do vilsat;
imperio. Anſo.
b Qui tervet,
plus illi imnet?
fors illa Ty-
vanne conue-
nit, Claud.
de inſit. prin.

306

The Practice of Pietie.

C1.Pet.2.13.

d Leu. 25. 55

Phil. 5. 16

1. Cor. 9. 5.

e St. Pericles
quoties chal-
mydomindue-
ret, apud se
dicere confue-
vas, Attende
Pericles, quod
geſtaturus es
imperium in
liberos Athe-
menses : Plat
im Apephth-
Quamtomagiu-
tu quoties au-
thoritatens
exivoiturus es
apud teipſum
dicere deberes
Memento bo-
tus quod im-
perium geris
in liberatos
Chriſtianos,
t qui statuit
aliquid parte
inaudia al-
tera, aquum
huc statuerit
hanc aquam
ſuiſ, Senec. in
Med.

long to continue. Remember
that though by e humane ordi-
nance they ſerue thee; yet by a
more peculiar right they are
d God's ſernants. Yea, now be-
ing Chriſtians, not as thy ſer-
nants, but above ſernants, bre-
thren beloved in the Lord. Rule
therefore ouer e Chriſtians (be-
ing a Chriſtian) in loue and
mercy, like Chriſt thy Maſter.

9. Remember, that of all ac-
tions, none makes a Magiſtrate
more like God (whole Vice-ge-
rent he is) than in doing iuſtice
inſtly : For the due execution
whereof:

First, haue euern open eare
to the inſt complaines of vnjuſt
dealings.

Secondly, so lend one eare
to the accuſer, as that thou keep
the other for the accuſed : for
ſ hee that decreeth for either
part, before both bee heard, the
decree may be inſt, but himſelſe
is vnjuſt.

Thirdly,

307

The Practice of Pietie.

Thirdly, in hearing both
parts, encline not to the right
hand of affection, or to the left
of hatred: as to beleeue argu-
ments of perſwafion for a friend,
before arguments coneluding for
a foe.

Fourthly, deny no Iuſtice,
which is Regia menſura, to the
meaneſt Subiect : but let the
caufe of the poore and needie,
come in equall ballance with
the Rich and Mightie. If thou
perceiueſt on the one ſide in a
cause, the high Hills of canning
advantage, powerfull combinati-
on, and violent proſention : and
on the other ſide, the low Vallies
of pouertie, simplicitie, and deſo-
lation : prepare thy way (as God
doth) to iudgement, by raising
Vallies, and taking downe Hills,
equall inequalitie : that so
thou mayeſt lay the foundation
of thy ſentence vpon an euen
ground. In matters of right and
wrong, twixt partie and partie,
let

Iudicious
Sir Fr. Ba-
cons Effaies
of Iudica-
cature.

k Luke. 3. 4·5
IIay. 40. 3.

308

The Practice of Pietie.

"a. Chro. 19
10.

Deut. 27. 17.

Abak. 5. 1.

* Melius ut
perat ut nus,
quam unis
a Ense refin-
dendam, ne
purysincera
trahatur.

let thy conscience bee carefull,
rather * Ius dicere, to pronounce
the Law that is made, Secun-
dum allegata & probata ; rather
than Ius dare, to make a Law
of thine owne, vpon the autho-
ritie of Sic vole, sic subco, fearing
that fearefull malediction: Cur-
sed bee bee ibat remooneth his
Neighbours Land-marke, in tri-
alls of life and death, let Judges
like Elohim, in Inſtice, remem-
ber mercy; and so caſt the ſeuere
eye of Inſtice vpon the fall, as
that they looke with the pittfull
eye of Mercie vpon the Male-
factor, wreſting the ſauour of
Law, to the ſauour of Life,
where Grace promiſeth amend-
ment : but if Inſtice requi-
reth that * one, rather than
vuitie muſt perſh, and that a
rotten member muſt be a cut off,
to ſaue the whole bodie from
purifying; fiat Inſtitio. But
whileſt thou art pronouncing
the Sentence of Iudgement on
another,

309

The Practice of Pietie.

another, remember that thine
own iudgement hangs over thine
head. In al cauſes therfore iudge
aright, for thou shalt be sure to
finde a righteouſ Iudge, before
whom thou muſt ſhortly appeare
to be iudged thy ſelſe; at what
time thou mayest leane to thy
friend this for thine Epitaph :

Nuper eram Index, iams Iudi-
cis ante Tribunal

Subſistens, pauco indicor ipſe
modo.

Many (I know not vpon what
grounds) ſeeme to bee much a-
griev'd with the Lawes of the
Land: but wiser Men may an-
ſwere them with the Apostle,
Nos ſcimus bonam effe Legem,
modo Index ea legitiſmo vtatur;
Wee know that the Law is good, if
a man vſe it lawfully. And hee
ſhall bee vnto mee a righteouſ
Iudge, whose heart neither cor-
ruption of bribes, ſeare of foes,
nor ſauour of friends, can with-
draw from the conſcionable pra-
tice

1. Tim. 1. 8.

310

The Practice of Pietie.

I.COR.19.11

Prou.21.17.

Phil.4.8.
Vita brevis opus est multum operari s p signa vrgi Paternitatis.
Rabb.A.
pophtheg,
Apoc.2 2.12

James 5.9.

tice of these Precepts. And to
that rare and venerable Iudge, I
say with Iehofaphat: Be of cou-
rage, and doe Iustice, and the Lord
will be with the good.

10. Lastly, make not an occupation of any recreation. The longest vse of pleasure is but short: but the paines of pleasure abused, are eternall. Vse therefore lawfull recreation, so farre forth, as it makes thee the fitter in body and mind, to doe more cheerfully the seruice of God, and the duties of thy calling. Thy worke is great, thy time is but short. And hee who will recompence every man according to his workes, standeth at the doore. Thinke how much worke is behinde, how flow thou haft wrought in the time which is past; and what a reckoning thou shouldst make, if thy Master should cal thee this day to thine accounts. Be therefore careful hence-forth, to make the most

311

The Practice of Pietie.

most aduantage of thy short
time that remaines, as a man
would of an old Leafe, that
were neere expiring: and when
thou dispoſeſt to recreate thy
ſelfe, remember how ſmall a
time is allotted for thy life: and
that therefore much of that is
not to be consumed in idlenesse,
ſports, playes, and toyish vanities;
ſeeing the whole is but a ſhort
while, though it bee all spent in
doing the best good that thou
canſt: for Man was not crea-
ted for ſports, playes, and recrea-
tion: but zealously to ſerue
God in Religion, and conficiona-
bly to ſerue his Neighbour in
his vocation, and by both to af-
certaine himſelfe of eternall ſal-
vation. Eſteeme therefore the
loſſe of * time, one of the grea-
test loſſes. Redeeme it careful-
ly, to ſpend it wiserly: that when
that time commeth that thou
mayeſt bee no longer a Stewar-
on Earth; thy Maſter may
welcome

*Nihil aſt
alid tempus
quam vsta,
quam vrus-
quiſſtantum
ſc amare pro-
fictur: quam
rei multius
magi fit pre-
digus quam
emporis,
Epheſ. 5.16
I.uke 16.2.
Mark 25.11.

312

The Practice of Pietie.

welcome thee, with an Euge bone serme, and give thee a better in heauen; where thou shalt joyfully enjoy thy Masters ioyes for euermore.

Meditations for the
Evening.

At Evening, when thou prepa-
rest thy selfe to take thy rest,
meditate on these few
points.

Psalme 90.
Iob.14.5.
Vine memor
quam fide seu
brevis,Horat.

1. That seeing thy dayes are numbred, there is one more of thy number spent.: and thou art now the neerer to thy end by a day.

2. Sit downe a while before
thou goest to bed, and consider
with thy selfe, what memorable
thing thou hast seene, heard, or
read that day, more than thou
sawest, heardest, or knewest
before,

313

The Practice of Pietie.

before, and make thy best use
of them; but especially, call to
minde, what finne thou haft.
committed that day against
God or Man: and what good
thou haft omitted: and humble
thy selfe for both: If thou
findest that thou haft done any
goodnes, acknowledge it to be
Gods grace, and giue him the
glorie, and count that * day lost
wherein thou haft not done
some good.

3. If by frailtie or strong
tentation, thou shalt perceiue
that thou haft commited any
gricuous finne or fault: presume
not to sleepe, till thou haue
vpon thy knees, made a parti-
cular reconciliation with God
in Christ for the same: both
by confessing the fault; and by
feruent praying for the pardon
of the same. Thus making thy
core euem with Christ cuery
night, thou shalt haue the
leffe to account for, when
P thou

* Henp stay di diem, Tit.
Vesp. A-
pophthegm.
Nuncius fine
lunca duc.

314

The Practice of Pietie.

than art to make thy finall復
koning, before his Maieſtie in
the Indgement Day.

Epheſ. 4. 26.

on t: reſe eſt,
veniam, preca-
ritur, p[ro]eſt.
D iſe auſt ho-
minis habere
inimis, uns.

Mihivim,
lacta dicit
Domnus.
R[om]. 12. 79.

Non ſeruſi
ſus in ſeru[n]m
alienum, imo
ſi ſeru[n]m
ſus.

4. If thou haue falne out
with any in the day, let not the
Sunne goe downe in thine anger
that night. If thy confidence tells
thee that thou haſt wronged
him, acknowledge thine offence,
and entreate him to forgiue
thee. If hee haue wronged thee,
offer him reconeiliation; and if
hee will not be reconciled, yet do
thou from thy heart forgiue
him, Math. 5. 23. But in any case
presume not to bee thine owne
reuenger: For in so doing, thou
doeſt God a double iniury: First,
in offering to take his Sword
of Inſtice out of his hand, as
though he were not inst: hauing
reſerued the execution of ven-
gence to himſelfe. Secondly,
in ſurping authoritie ouer his
ſeruant, without referring the
cauſe to his hearing, and cen-
fure, being his, and thy Maſter
Be-

Besides, thou art too partiall to
bee a Reuenger. For if thou bee
to execute reuenge on thy ſelfe,
thou wilt doe it too lightly; if
on thy Enemie, too heauily. It
belongeth therefore to GOD
to reuenge; to thee to for-
give.

And in teſtimonie that thou
haſt freely forgiuen him, praj-
vnto God for the forgiueneſſe of
his fault, and the amendment
of his life: and the next time
that occasion is offered, (and it
lies in thy power) doe him good,
and reioyce in doing it: for hee
that doth good to his Enemies,
ſhewes himſelfe the Childe of
God, and his reward is with
God his Father.

5. Vſe not ſleepe as a meane
to ſatiate to ſoggie ltherneſſe
of thy ſſeſh: but as a medicine
to reſtrefh thy tyred ſenſes and
members: Sufficient ſleepe
quickneth the minde, and reui-
eth the bodie: but immoderate

P 2

ſleepe

315

The Practice of Pietie.

316

The Practice of Pietic.

Sleepe dulleth the one, and fat-
neath the other.

6. Remember that many goe
to bed, and neuer rife againe,
till they bee wakned and raised
up by the fearefull sound of the
last Trumpet. But hee that slee-
peeth and wakeneth with Prayer,
sleepeth and wakeneth with
Christ. If therefore thou desirest
to sleepe securely, and safely,
yeelde vp thy selfe into the
hands of God, whilest thou art
waking; and so goe to bed with
a reverence of Gods Maieustie,
and consideration of thine own
miserie, which thou mayest im-
print in thy heart in some mea-
lure, by these meanes, and the
like meditations.

Read a Chapter in the same
order, as was prescribed in the
morning: and when thou haſt
done, kneele downe on both
thy knees at thy bed-side, or
some other convenient place
in thy Chamber, and lifting
up

vp

317

The Practice of Pietic.

vp thy heart, thine eyes and
bands, to thy Heauenly Father,
in the name and mediation of
his Holy Sonne Iesus; pray vnto
him, if thou haue the gift of
Prayer.

1. Confessing thy sinnes, espe-
cially those which thou haſt
committed that day.

2. Craving most earnestly
(for Christ his fake) pardon and
forgiv enesse for them.

3. Requesting the assistance
of his Holy Spirit for amend-
ment of life.

4. In giving thanks for bene-
fits received, especially for thy
preferation that day.

5. Praying for rest and pro-
tection that night.

6. Remembring the state of
the Church, the King, and the
Royall Pesseritie, our Minifters
and Magiftrates, and all our
Brethren viſited or perſecu-
ted.

7. Lastly, commending thy
selfe

P 3

selfe

318

The Practice of Piche.

selfe and all thine, to his graci-
ous custodie.

All which thou mayest doe
in these or the like words.

A Prayer for the
Evening.

Pfal. 139.23

Pfal. 45.18.

Pfal.51.9.

Heb.9.6.

Luke 15.18.

Dan.6.11.

Most gracious GOD,
and louing Father,
who art about my bed,
and knowest my down-
lying, and mine up-rising, and art
neere vnto all that call upon thee,
in truth and finceritie. I wretch-
ed finner doe beseech thee, to
looke vpon me with the eyes of
thy mercie, and not to beholde
me as I am in my selfe: For then
thou shalt see but an vncleane
and defiled creature, concei-
ued in finne, and living in iniqui-
tie: So that I am aflamed to lift
up mine eyes to Heauen knowing
how grienously I haue finned de-
gainst Heauen, and before thee:
For, O Lord, I haue transgresſed
all

319

The Practice of Pietse.

all thy commandements and righ-
teous Lawes, and onely through
negligence and infirmitie, but
oftentimes through wilfull pre-
sumption, contrarie to my know-
ledge: yea, contrary to the moti-
ons of thy holy Spirit, reclaiming
mee from them, so that I have
wounded my conscience, and
grieped thy holy ſpirit, by whom
thou haſt fealed mee to the day of
Redemption. Thou haſt conſecra-
ted my ſoule and bodie, to bee
the Temples of the Holy Ghost:
I wretched finner, haue defiled
both, with all manner of pollu-
tion and vncleanenesſe. My eyes
in taking pleasure to beholde va-
itie, mine Eares in hearing im-
pure and vnchafe ſpeeches, my
Tongue in leaſing and euil ſpea-
king: my Hands are to full of
impuritie, that I am aſhamed to
lift them vp vnto thee: and my
Feete haue carried me after
mine owne waies: my Vnder-
standing and Reaſoning, which

P 4

are

Ephes. 4:30

Pfal. 119.37.

1sa. 6.5.

1sa. 1.19.

Ro. 3.15.26.

320

The Practice of Pietie.

Gene. 6. 5.

Psal. 40. 12.

Isa. 1. 6.

2. Sam. 5. 22.

1. Joh. 3. 20.

are so quick in all earthly matters, are onely blinde, and stupid when I come to meditate or discourse of spirituall and heauenly thinges, my Memorie: which should bee the treaſurie of all goodneſſe, is not so apt to remember any thing, as those things which are vile and vaine. Yea, Lord, by wofull experience I finde, that naturally, all the imaginations of the thoughts of mine heart are onely euill continually. And these my finnes are more in number, than the haires which growe upon mine head, and they haue growne ouer me like a lothsome leprie: that from the crowne of my head, to the sole of my feete, there remaines no part which they haue not infected. They make me see me vile in mine owne eyes: how much more abominable must I then appear in thy fight? And the custome of finning hath almost taken away the con-

321

The Practice of Pietie.

conſcience of fin, and pulled vp-on me such dulneſſe of ſenſe, and hardnes of heart, that thy iudge-ments denounced against my fins, by the faithfull Preachers of thy Word, do not terrifie me to returne vnto thee by vnſayned Repentance for them. And if thou, Lord, shouldſt but deale with mee, according to thy Inſtice, and my desert, I should vetterly bee confounded and condemned. But seeing that of thine infinite mercie, thou haſt ſpared me so long, and ſtill wayteſt for my Repentance: I humbly beſeech thee, for the better Death, and bloudy Pafſions ſake, which Jefus Chriſt hath ſuffered for mee, that thou wouldſt pardon and forgiue vnto mee all my fins and offen-ces, and open vnto mee that cuer-streaming Fountaine of the blood of Chriſt, which thou haſt promised to open vnder the New Testament, to the peni-

Zach. 13. 1.

P 5

322

The Practice of Pietse.

Ier. 20. 23.

Da Domine
quod ubi &
sube quod vio,
August.

Math 28. 20

Joh. 16. 13.

tent of the house of David: that all my sins and vncleannes may be so bathed in his blond, buried in his death, and hidde in his wounds: that they neuer be more seene, to shame me in this life, or to condemne mee before thy Judgement Seate, in the World which is to come. And for as much, O Lord, as thou knowest, that it is not in Man to turne his owne heart, wuleffe thou doest first giue him grace to convert: And seeing that it is as easie with thee to make mee righteous and holy, as to bid me to be such: O my God, giue me grace to doe what thou commandest, and then command what thou wilt, and thou shalt finde mee willing to doe thy blessed will. And to this end, giue vn-to mee thine Holy Spirit, which thou haft promised to giue (to the worlds end) vnto all thine Elect people; and let the same thy Holy Spirit purge my heart, heale my

323

The Practice of Pietie.

my corruption, sanctify my nature and consecrate my soule and bodie, that they may become the Temple of the Holy Ghost to serue thee in Righteousneſſe and Holinesſe, all the dayes of my life: That when by the direction and aſſistance of thy holy Spirit) I shall finish my course in this short and tranſitorie life: I may cheerefully leaue this world, and refigne my soule into thy Fatherly hands, in the aſſured confidence of enjoying ever-lasting life with thee, in thine Heauenly Kingdome, which thou haſt prepared for thine elect Saints, who loue the Lord Jesus, and expeſt his appearing.

In the meane while, O Father, I beſeech thee, let thy holy Spirit worke in mee ſuch a ſerious repentance, as that I may with teares lament my ſins past, with griefe of heart bee humbled for my ſinnes preſent, and with all mine endeauour, reſift the

224

The Practice of Pietie.

Psal. 119. 18.

the like filthie Sinnes in time to
come. And let the same thy holy
Spirit likewise keepe mee in the
vnitie of thy Church, leade mee
in the truth of thy Word, & pre-
ferue mee, that I neuer Iwuerue
from the same, to Poperie, nor
any other errour or false wor
ship. And let thy Spirit open
mine eyes more, and more, to
see the wonderons thinges of thy
Law: and open my lips, that my
mouth may daily defend thy
Truth, and set forth thy Praife.
Encreafe in me those good gifts,
which of thy mercie thou haſt
already beſtowed vpon me, and
giue vnto mee a patient Spirit, a
chafe heart, a contented minde
pure affections, wife behauiour,
and all other graces which thou
left to be necessarie for me: to
gouerne my heart in thy feare,
& to guide all my life in thy fa-
vour: that whether I liue or die,
I may liue & die vnto thee, who
art my God and my Redeemer.
And

Psal. 51. 15.

Psal. 19. 14.

325

The Practice of Pietie.

And here (O Lord) accor-
ding as I am bound, I render
vnto thee from the Altar of my
humblest heart, all possible
thankes, for all those blessings
and benefits, which so graciously
and plentifully thou haſt
beſtowed vpon my Soule and
bodie, for this life, and for that
which is to come: namely, for
mine Election, Creation, Redemption,
Vocation, Justification, Sanification,
and Preſernation from
my child, hoode vntill this present
day and houre: and for
the firme hope which thou haſt
giuen mee of my Glorification.
Ilikewise for my health, wealth,
food, raiment, and prieſeritie: and
more especially, for that thou
haſt defended me this day now
part, from all perills and dangers,
both of bodie and Soule,
furnishing me with all necessary
good thinges, that I stand
in neede of. And as thou haſt or
dayned the day for manto travel,
in

326

The Practice of Pietie.

Psal.121.5.

in, and the might for him to take his rest: so I beleech thee, Saintifie vnto mee this nights rest and sleepe, that I may enioy the fame, as thy sweet blessing and benefit: That so this dull and wearied bodie of mine, being refreshed with moderate sleepe and rest; I may bee the better enabled to walke before thee doing all such good workes, as thou haft appointed: when it shall please thee, by thy divine power to waken mee the next morning. And whilest I sleepe, doe thou, O Lord, who art the Keeper of Israel, that neuer slumbrest, nor sleepest, watch ouer mee in thy holy prouidence, to protect mee from all danger, so that neither the evill angells of Satan, nor any wicked enemie, may haue any power to doe me any harme, or cuill. And to this end, give a charge vnto thy Holy Angels, that they (at thine appointment) may pitch their tents

Apoec.12.7.

Mal.34.7.

327

The Practice of Pietie.

Prou.18.10.

tents round about mee, for my defence and safety: as thou haft promised that they should doe about them that fear thy Name. And knowing that thy Name is a Strong Tower of defence vnto all those that trust therein; I here commit my selfe (and all that do belong vnto me) vnto thy holy protection and custodie. If it be thy blessed Will to call for mee in my sleepe: O Lord, for Christ his sake, haue mercy vpon mee, and receive my Soule into thy Heav’nely Kndome. And if it bee thy blessed pleasure to adde more dayes vnto my life: O Lord, adde more amendment vnto my dayes: and weane my minde from the lone of the world, and worldly vanities, and cauſe mee more and more to settle my conversation on Heauen, and Heav’nly things. And perfect daily in mee, that good worke, which they haſt begun, to the glorie

328

The Practice of Pietie.

glorie of thy name, and the fal-
uation of my sinfull soule.
O Lord, I beseech thee like-
wife, faue and defend from all
euill and danger, thy whole
Church, the KINGS Maieſtie,
the QVENE, together with
the Prince PALATINE of
RHENE, and the religious
Princesse Elizabeth, his Wife:
keepe them all in the ſincer-
ity of thy Truth, and prosper
them in all grace and happines,
Bleſſe the Nobilitie, Ministers,
and Magiſtrates of these Chur-
ches and Kingdomes, each of
them with thofe graces which
are expedient for their place &
calling. And bee thou, O Lord,
a comfort and consolation to
all thy people, whom thou
hast thought meet to viſit with
any kinde of ſickeneſſe, croſſe,
or calamitie. Haſten, O Father,
the comming of our Lord Iesus
Christ. Make me evermindfull
of my laſt end, and of the rec-
king of

Apoc. 6. 10,
12,20.

329

The Practice of Pietie.

koning, that I am to make vnto thee therein: and in the meane while, careful, so to follow Christ in the regeneration during this life, as that with Christ I may haue a portion in the Reformation of the iuſt; when this mortall life is ended. These graces, and all other bleſſings, which thou, O Father, knowe, to bee requisite and neceſſarie for me, I humbly begge and craue at thy hands, in the name and mediation of Iesus Christ thy Sonne, and in that forme of Prayer, which bee himſelfe hath taught mee to ſay vnto thee, *Our Father, &c.*

Another ſloarter evening
Prayer.

Eternall God and
neavenly Father, if
were not taught
and affured by the
promiles of thy Gofpell, and
the

Mat. 19. 28.

Luke 14. 14.

330

The Practice of Pietie.

Luke 22.61.

Luke 7.47.

Luke 18. 14.

Luke 5.20.

Psal. 103.8.

Matth. 1 28

Ezek.18.

21.22.&c.

Deut.17.26.

Gal.3.10.

the examples of Peter, Magdalene, the Publican, the prodigal childe, and many other penitent sinners, that thou art so full of compassion: and so readie to forgiue the greatest sinners, who are heawieft laden with sinne, at what time soever they returne, vnto thee with penitent hearts, lamenting their fins, and imploring thy grace: I should despaire for mine own finnes, and be vtterly discouraged, from prefuming to come vnto thy presence: considering the hardneffe of my heart, the vnruelineffe of my affections, and the vncleanesse of my conversation, by meanes whereof, I haue transferred all thy Lawes, and derued thy curse, which might cause my bodie to bee smitten with some fearefull disease, my fonle to languish with the death of sinne, my good name to bee tradued with scandalous reproches, and make mine estate liable

The Practice of Pietie.

331

able to all manner of crosses and cautions. And I confess, Lord, that thy mercie is the cause that I haue not beene long agoe confounded. But, O my God, as thy mercy, onely stayed thy iudge ment from falling vpon mee hi-erto; so I humbly beseech thee, in the bowels of the mercy of Iesus Christ, (in whom onely thou art well pleased) that thou wilt not deale with mee accor-ding to my deserts, but that thou wouldeft freely and fully remit vnto me all my fins and tranf-greffions, and that thou wouldeft wash them cleane from me, with the vertue of that most precious bloud, which thy Sonne Iesus Christ hath shed for mee. For he alone is the physician, and his bloud onely is the medicine that can heale my sickneffe. And hee is the true brazen Serpent that can cure that poison, wher-with the fiery Serpents of my fins haue flung & poyfoned my fi-k and

Lam.3.22.

k Mal.3.6.

Col.3.12.

Matth. 3.17.

Psal.15.7.

Psal.28.4.

Hos.13.5.

Isa.1.16.18.

Matt.9.13.

1. John 1.7.

Ioh.13.14.

334

The Practice of Pietie.

Prepared like a Lampe furnished
with the oyle of Faith, and light
of good Workes, to meete the
Lord Iesus, the Sweet Bridegroom
of my Soule, at his second and
sudden comming in glory. Grant
this, good Father, for Christ
Iesus sake, my only Sauiour and
Mediatour, in whole blessed
Name, and in whose owne
words I call vpon thee, as hee
hath taught mee: Our Father
which art in Heauen, &c.

Afterwards say:

Thy grace, O Lord Iesu Christ,
thy loue, O heauenly Father; thy
comfort and consolation, O holy
and Blessed Spirit, bee with mee,
and dwell in my heart, this night,
and evermore. Amen.

Then rising vp in a holy reue-
rence, meditate as thou art put-
ting off thy clothes.

Things

The Practice of Pietie.

235

Things to bee meditated upon, as
thou art purting off thy clothes.

1. That the day is comming
when thou muft bee as
barely vnscript of all that thou
halt in the World, as thou art
now of thy clothes: thou haft
therefore here, but the vse of
all things, as a Steward for a
time, and that vpon Accounts.
Whileft therefore thou art
trusted with this Stewardship, be
wife and faithfull.

2. When thou feelt the bed,
let it put thee in minde of thy
graeue, which is now the bed o'
Christ: For Christ (by laying his
holy body to rest three daies, &
three nights in the graue) hath
sanctified, and (as it were) war-
med it for the bodies of his
Saints, to rest and fleepe in, til
the morning of the Refurre & ti-
on: So that now, vnto the faith-
full, death is but a sweete fleepe
and

Nudu in
hunc mun-
dum veni,
nudus quoque
abibo.

Luke 16.3.

Matt.24.2.

Iob 17.13s
Vt solum
meritis, se-
lecfus imago
seputchri.

Matt. 12.40,
1. Theff.4.14

1sa.57.2s

336

Isa. 425, 20.

The Practice of Pietie.

and the graue but Chrifts bed,
where their bodies rest & sleepe
in peace: vntill the ioyfull mor-
ing of the Resurrection day shal
dawne vnto them.

Let therfore thy bed-clothes
represent vnto thee the mould
of the Earth, that shall couer
the: thy sheetes, thy winding-
sheete: thy sleepe, thy death: thy
waking, thy resurrection. And
being laide downe in thy bed,
when thou percciueft sleepe to
approach: lay, I will lay mee
downe and sleepe in peace, for
thou Lord, enely makest mee dwell
in safetie.

Thus religiously opening cue-
ry Morning thy heart, and
flitting it vp againe euery E-
uening, with the Word of God,
and prayer, as it were, with a
locke and keye: and so beginning
the day with Gods Worshipl,
continning it in his feare: and
ending it in his fauour; thou shalt
bee lure to finde the blessing of
God

Psal. 4. 8.

337

The Practice of Pietie.

God upon all thy dayes labours,
and good endeauours: and a
night thou mayest assure thy
selfe, thou shall得 safety, and
sweetly in the armes of thy hea-
uenly Fathers prouidence.

Thus farre of the Pietie, which
every Christian, in priua eought
to practise euery day. Now fol-
loweth that, which hee ( being a
Householder ) must practise pub-
likely with his Familie.

Meditations for household
Pietie.

I F thou bee called to the
government of a family,
thou muſt not hold it ſufficient
to ſerue God, and live vpright-
ly in thine owne person: vnleſſe
thou cauſe all vnder thy charge
to doe the ſame with thee.
For the performance of this
dutie, God was ſo well pleased
with Abraham, that hee would
not hide from him his counſell.

Q For

338

The Practice of Pietie.

For said God). I know him that hee will command his Sonnes and his Household after him, that they keepe the way of the Lord, to do so righteousnesse and judgement, that the Lord may bring upon A. braham, that hee hath spoken unto him. And Abraham had 318. men-feruants, which were thus borne and catechized in his House; with whose helpe he rescued alio his nephew Lot from the captiuitie of his enemies. And religiously-valiant Ieshua protesteth before all the people, that if they all woul fall away from the true wor-ship of God, yet that hee and his Henſe would ſerue the Lord, And God himſelfe giues a Speciall charge to all House-holders, that they doe inſtrust their Familie in his Word, and traine them vp in his ſeare and ſeruice. These words which I command thee this day, ſhall bee in thy hearts, and thou ſhalt whet them

Gen. 18. 17.
16

Gen. 4. 14.

Iob. 24. 15.

Deut. 6. 7.

339

The Practice of Pietie.

them continually upon thy Children, and ſhalt talk of them, when they tarrieth in thine House, and as thou walkest by the way, and when thou liest downe, and when thou rifeſt vp, &c. Thou ſhalt feare the Lord thy God and ſerue him. David according to this Law, had so ordered his family, That no deceitfull person ſhould dwell in his House, but such as would ſerue God, and walke in his way. And Religious Hefter had taught her Maides to ſerue God in faſting and prayer. And (the more to further thy familie in the zeale of Religion) ſettle either thy chiefest affection on those whom thou ſhalt perceiue to bee best addicted to true Religion. This also will turne to their owne adſantage in a double ſ respect. First, God will the rather bleſſe and prosper the la-bour and handle-wooke of such godly ſeruants : For Laban per-ceived, that God bleſſed him for

Q 2

Iacob's

Psal. 101. 6.

Heft. 4. 26.

Gen. 30. 27.

34°

The Practice of Pietie.

Gen. 39.32.

23

Jacobs Sake: And Potiphar law,
that the Lord made all that Io-
seph did, to prosper in his hand:
yea, when innocent Joseph was
cast into Prison, his Keeper saw
that what soever he did, the Lord
made it to prosper: and therefore
the Keeper committed all the
charge of the Prisoners into Io-
seph's hand. Secondly, the tru-
lier a Man doth serve God, the
faithfulst he will serve thee

2. If every Householder were thus carefull, according to his duty, to bring up his Children and Familie, in the seruice and feare of God in his owne house, then the House of God should bee better filled, and the Lords Table more frequented euery Sabbath day; and the Pastours publike Preaching and labour, would take more effect than it doth. The streetes of townes and Cities would not abound with so many drunkards, swearers, whore-mongers, and prophaner

341

The Practice of Pietie.

Corneers of true Pietie and Rele-
gion; Westminfter Hall would
not be so full of contentions
wrangling suits, and vnchristian
debates; and the prisons would
not bee euery Session so full of
Theeues, Robbers, Traitors,
and Murtherers. But (alas) most
House-holders make not other
of their Seruants, than they
doe of their Beasts. Whilest
they may haue their Bodies to
be their seruice, they care not
if their Soules serue the Devil.
Yet the common complaint is,
that faithful and good seruants
are scarce to bee found. True;
but the reason is, because there
are so many prophaner and irreli-
gious Masters: for, the example
and inſtruction of a Godly and
Religious Master, will make a
good and faithful Seruant, as
may wittlesse the examples of
Abraham, Ioshiba, David, Corne-
lim, &c. who had good seruants,
because they were Religious

Q 3

Ma-

<table><tr><td>342</td><td><strong>The Practice of Pietie.</strong><br/>Matters, such as were careful to make their Servants God's Servants.<br/>It is the chiefe labor and care of most men, to raise, and to advance their house; yet let them raise vp early, and lye downe late and eate the Bread of carefulness, all will be but in vaine, for except the Lord build a House, (that is, raise vp a Family). they labour in vaine. For God hath sealed this, as an irrevocable decree, that hee will powre his wrath upon the Families that call not upon his Name: yea, God will take the Wicked, and plucke him out of his Tabernacle, and roote him out of the Land, &c. Yea, when his iniquities are full, hee will make the Land to spue out every Canaanite. Religion then and the Service of God in a Family, is the best building, and surest entayling of House and Land, to a man and his posterity: for the righteous Man shall in herit</td></tr><tr><td>Psal. 137:12.</td><td></td></tr><tr><td>Isr. 10:25.</td><td></td></tr><tr><td>Psal. 52.<br/>Gen. 15:16</td><td></td></tr><tr><td>Leuit. 18:25.</td><td></td></tr><tr><td>Psal. 37:29</td><td></td></tr></table>

<table><tr><td>343</td><td>herit the Land, and dwell therein for ever.<br/>As it were: if thou desist to have the blessing of God upon thy selfe, and upon thy Family, either before or after thy owne private devotion, call every morning all thy Family to some convenient roome; and first, either readeth thy Selfe whom a Chapter in the Word of God, or cause it to be readed distinctly by some other. If keasse it, thou mayest a admonish them of some remarkable good matter, and then kneeling downe with them in reuerent sort, as is before described, pray with them in this manner:<br/><em>Morning prayer for a Family.</em><br/>O Lord, our God and heavenly Father, who art the only Creatour and Government of Heauen and Earth, and</td></tr><tr><td>Orig. would have the word ex. pounded in Christian houses, Hom. 9. in Leuit. Augustine faith: that which the Preacher is in the Pulpit, the same the Householder is in the House.</td></tr></table>

244

The Practice of Pietie.

and all things therein contayned, wee confesse that wee are vnworthie to appeare in thy fight and preſence, considering our manyfold finnes, which wee haue committed against beaukan and before thee; and how that wee haue beene borne in sinne, and doe daily breake thy holy Lawes and commandements contrary to our knowledge and conſciences; albeit that, wee knowe that thou art our Creator who haſt made vs; our Redeemer, who haſt brought vs with the bloud of thy onely begotten Sonne; and our Comiſter, who beſtoweſt vpon vs; all the good and holy graces, which weenejoy in our ſoules and bodies. And if thou shouldest but deale with vs, as our wickedneſſe, and vnthankfulneſſe haue deſerued: what other thing might wee (O Lord) expect from thee, but ſhame and confusion in this life, and in the World to come,

A2

245

The Practice of Pietie.

come, wrath, and euerlaſting condemnation? Yet, O Lord, in the obedience of thy Commandement, and in the confidence which we haue in thy vnipeakable and endleſſe mercie in thy Sonne, our Sauiour Iesus Christ: wee thy poore ſeruants, appealing from the THRONE of Inſtice (where wee are iuſtly loſt and condemned) to thy THRONE of Grace, (where Mercy reigneth, to pardon abounding ſinne:) doe from the bottome of our hearts moſt humbly beſeech thee, to remit and forgiue vnto vs all our offences and miſeeds: that by the vertue of the precious bloud of Iesus Christ, thine innocent Lambe, which hee to abundantly ſhed (to take away the finnes of the World) all our finnes, both originall and actuall, may be ſo cleanſed and waſhed from vs, as that thy may neuer be laid to our charge, nor euer haue power to riche vp in ludge-ment.

Q5

246

The Practice of Piety.

ment against vs. And wee be-
feech thee, good Father, for
Christ his death and passion
fake, that then wilt not suffer to
tall vpon vs that fearefull curse
and vengeance, which thy Law
hath threatened, and our finnes
haue justly deferued. And for
as much, O Lord, as wee are
taught by thy Word, that Ido-
laters, Adulterers, Couetous men,
Concientions persons, Drunkards,
Gluttons, and such like inor hi-
nate liuers, shall not inberite the
Kingdome of God : powre the
grace of thy Holy Spirit into
our hearts, whereby wee may
bee enlightned to see the filthi-
ness of our finnes, to abhorre
them: and may bee more and
more stirred vp to liue in new-
nesse of life, and loue of thy Ma-
tefie; so that we may daily en-
crease in the obedience of thy
Word, and inconficionable care
of keeping thy Commandements,
And now, O Lord, we ren-
der

247

The Practice of Pietie.

der vnto thee most heartie
thankes, for that thou haft ele-
eted, created, redeemed, cal-
ed, iustified, and fanctified vs
in good measure in this life, and
giuen vs an assured hope that
thou wilt glorifie vs in thy thea-
nently Kingdome, when this
mortall life is ended. Likewise
wee thanke thee for our life,
health, weal h, libertie,prospe-
ritie, and peace; especially, O
Lord for the continuance of thy
holy Gospell among vs, and for
paring vs so long, and granting
vs so gracious a time of Repen-
tance. Also wee praiseth thee, for
all other thy mercies beflowed
vpon vs; more especially fo
prefering vs this Night palt,
from all dangers that might haue
befalne our Soules or Bodies.
And seeing thou haft now
brought vs safe to the begin-
ning of this day, wee befeech
thee protect and direct vs in the
same. Blesse and defend vs in
our

248

The Practice of Pietie.

our going out, & comming in, this
day and euuer more. Shield vs, O
Lord, from the tentations of the
Devil, and grant vs the custodie
of thy Holy Angells, to defend
and direct vs in all our wayes.

And to this end, wee recom-
end our felues, and all thole
that belong vto vs, and are a-
broad from vs, into thy hands,
and almightie truition. Lord de-
tend them from all euill, proper
them in all graces, and fill hem
with thy goodneſſe. Preferue vs
likewise this day, from falling
into any groſſe finne, especially
thole whereunto our natures
are most prone. Set a watch be-
fore the doore of our lips, that wee
offend not thy Maieſtie, by any
raſh or talse oathes; or by any
lewd or lying ſpeeches : giue
vnto vs patient mindes, pure and
chafte hearts, and all other gra-
ces of thy Spirit, which thou
knoweſt to bee needfull for
vs, that wee may the better
be

The Practice of Pietie.

349

be inabled to terue the in ho-
tineſſe and righteouſneſſe. And
feeing that all Mens labour,
without thy bleſſing, is in vaine
bleſſe euery one of vs in our ſe
uergall places and callings, direct
thou the worke of our hands vpon
us, euen proſper thou our handy
worke ; ( for except thou guide
vs with thy grace, our endeau-
uours can have no good ſuccesſ.)
And precuide for vs all things,
which thou, O Father, knoweſt
to bee needfull for euery one of
vs, in our ſowles and bodies this
day. And grant that wee may
ſo paffe through the Pilgrimage
of this ſhort life: that our heart
being not ſetled vpon any tran-
ſitorie things, which wee meete
with in the way : our ſowles may
euery day bee more and more
rauished with the lone of our
home , and thine eueraſtuing
Kingdome.

Defend likewife, O Lord, thy
Vniuerſall Church, and euery
par-

The Practice of Pietie.

350

particular member thereof : e
specially wee befeech thee to
continue the peace and prospé-
ritie of these Churches, and
Kingdomes wherein wee liue.
Preferue and defend from all
euils and dangers, our gracious
KING CHARLES, together
with the PRINCELY PALS-
GRAVE of Rhene, and the Re-
ligious PRINCES ELIZA-
BETH his Wife. Multiply their
dayes in bliffe and felicitie: and
afterwards crowne them with
euerlafting ioy and glory. Bleffe
all our Minifters, and Magi-
frates, with all graces needfull
for their places, and gouerne
thou them, that they may go-
verne vs in peace and godlineffe :
and of thy mercy, O Lord, com-
fort all our Brethren that are
distressed, sicke, or any way
comfortlesse, especially those
who are afflied either with
an eill Conſcience, because
they haue finned againſt thy

Word,

The Practice of Pietie.

201

Worship, or for a good Conſcience,
becaus they will not finne a-
gainſt thy truth: Make the first
to knowe, that not one drop of
the bloud of Christ was a drop
of vengeance, but all drops of
grace, powerfull to procure
pardon, vpon Repentance, for
the greatest ſinnes of the chie-
ſeſt ſinner in the World. And
for the other, let not, O Lord,
thy long ſufferance either too
much discourage them, or too
much encourage their enemies :
but grant them patience in ſuf-
fering, and a gracious and ſpee-
die deliuerance, which way may
stand belt with their comfort and
thy glorie.

Give euery one of vs grace,
to bee alwaies mindfull of his
laſt end, & to be prepared with
faith and repentance, as with a
Wedding-garment, againſt the
ime that thou ſhalt call for vs
out of this ſinfull World. And
that in the means while wee
may

352

The Practice of Pietie.

may so in all things, and above all things, seeke thy glorie, that when this moreall life is ended, we may then bee made partakers of immortalitie, and life eternall in thy molt blessed and glorious Kingdome.

These, and all other graces, which thou, O Father, seeft to be neceffarie for vs, and for thy whole Church, wee humbly beg and craue at thy hands, conclu-ding this our imperfeſt prayer in that abſolute forme of prayer, which Chriſt himſelfe hath taught vs, ſaying:

Our Father which art in Hea-
uen, &c.

After prayer, let every one of
thy Household (taking in the feare
of God, ſuch a break-faſt or re-
fresking, as is fit) depart: the
children to Schoole, the ſervants
to their worke; euery one to his
office, the Maſter and Miftreſſe of
the Famike to their Callings, or
to

353

The Practice of Pietie.

to some honest exercises for recre-
ation, as they thinke fit.

The practice of Pietie at Meales,
and the manner of feeding.

Before Dinner and Supper,
when the Table is couered,
ponder with thy ſelſe upon theſe
Meditations to worke a deeper
impression in thy heart, of God's
fatherly prouidence and goodneſſe
towards thee.

Meditations before Dinner

I. M Editate that Hunger is like the fickeneſſe called a Wolfe: which if thou doſt not feede, will deuoute thee, and eate the v p: and that neate and drinke, are but as obſſiſke, or meanes which God bath ordayned, to relieve and cure this naturall inſirmitie, and neceſſitie of man. Vle there fore

Hoc me docu-
isti, ut quem-
admodum me-
dicamenta,
sic alimenta
sumptuarii.
Aug. lib. 10
Conf.

354

The Practice of Pietie.

* Motor sum,
& ad makor.
gerius, gaam
vs. mancipi-
um sim mei
corpori.

a Of Gold,
which signi-
ficeth mans
dung. a.
Ezekch. 4:15.
17.

or to eat and to drinke, ra-
ther to sultaine and refresh the
weaknesse of Nature ; then to
latisse the sensualitie and de-
lights of the flux. Eat therefore to liue, but liue not to eat.
A Skanenger, whose liuing is to
emptie, is to be preferred before
him that liueth but to fill Pri-
uies. There is no seruice so
base, * as for a Man to bee a
stane to his bellie. The Apostle
termeth such, Belly-gods, Phil. 3.
15. Therefore wee may boldly
terme them as the Scriptures
doe other Idols, a Gullibility,
Dungie-gods, Hebr. 2. 18. 19.
2. Ki, 17. 12. and as no one acti-
on (Gods Ordinance excepted)
makes a man more to resemble
a Beast, than eating or drinking,
so the abuse of eating and driu-
king, to surfetting, drunkennesse,
and spewing, makes a man more
vile then a Beast.

2. Meditate of the omnipo-
tencie of God, who made all
these

The Practice of Pietie.

355

these Creatures of nothing : of
his wisedome, who feedeth so
many infinite creatures through
the vnuerfall World, maintay-
ning all their liues, which hee
hath giuen them: which surpaſ-
ſeth the wisedome of all the
Angells in Heauen : and of his
clemencie and goodneſſe, in fee-
ding also his very enemies.

3. Meditate, how many forts
of creatures, as Beasts, Fish, and
Fowle, haue loft their liues, to
become food to nourish thee:
and how Gods prouidence from
remote places, hath brought
all these portions together on
thy Table, for thy nourishment :
and how by these dead Crea-
tures hee maintaynes thee in
health and life.

4. Meditate, that seeing thou
haft so many pledges of GODS
fatheily bountie, goodneſſe, and
mercy, towards thee, as there are
dishes of meate on thy Table :
Oh suffer not in such a place, to
gracious

Heb. 12:3.
Psal. 145: 15,
16.

Mat. 5:14.
45%&c.
A& 14 19.

Hanc obitu
sui Gentiles
me suururat
& fitur a nomi-
nabant, Vi-
ues.

356

The Practice of Pietie.

* S. Austen had written over his table. Quisquisiam dictus absent, et vodere solum, hanc men sibi versit, et non uerit effe sibi. Posse de vi-a Ang. Luke 9.16 Mar. 14.19 and 15.36. Mark 6.41. and 8.6. Luke 24. Ioh. 6.11. Mark 16.30.

Deut. 1.10.

1. Sam. 9.13.

1. Icel 2.26.

Act. 27.35.

gracious a God, to be abused by their liturgy, ribauldrie, or sweating: or thy * fellow-brother, by his grace full back-biting, zamm-ing, or flandering.

5. Meditate, how that thy Master Iesus Christ did never eat any food, but first he blessed the Creatures, and gaue thanks to his heavenly Father for the same. And after his last Supper, we read that hee sung a Psalme. For this was the Commandment of God: When thou hast eaten and filled thy selfe, thou shall

bless the Lord thy God, &c. This was the practice of the Prophets: For, The people would not eat at their Feast, till Samuell came to bless their meat. And, faith Icel to God's people: You shall eat and be satisfied, & praise the Name of the Lord your God. This also was the practice of the Apostles. For S. Paul in the Ship, gaue thanks before meat, in the presence of all the people that

357

The Practice of Pietie.

that were therein. Imitate thou therefore in so holy an action, so blessed a Master, and so many worthy presidents that hane followed him, and gone before thee. It may bee, because thou haft neuer vied to give thanks at meales, there ore thou art now aſhamed to beginne. Thinke it no ſhame to doe what Christ did; but bee rather aſhamed, that thou haſt so long neglected so Christan a dutie. And if the Sonne of God gaue his Father ſuch great thanks for a Dinner of Barley bread, and broyled Fish; what thanks should ſuch a ſinfull man as thou art, render vnto God, for ſuch variety of good and daintie cheere? How many a true Chriſtian would bee glad to fill his bellie with the morſells which thou rerefſt, and doe lacke that which thou leauest? How hardly doe others labour for that which they eate, and

Ioh. 9.6. and 21.6.

358

The Practice of Pietie.

Dan.5.14.

A3.17.28.

Iob.17.14.

Psal.49.12.

Gen.3.17.

1.Tim.4.5

and thou halt thy soode prouid for thee, without either care or labour ? To conclude, it Pagan Idolaters at their Feasts, were accustomed to praise their false gods : what a shame is it for a Christian (at his Dinners and Suppers, not to praise the true God, in whom wee live, move and have our being ?

6. Meditate, that thy body, which thou doft now so daintily feed, must bee (thou knowe it not how soone) meate for Wormes. When thouhalt say, to corruption. Thou art my Father, and to the Worme. Thou art my Mother, and my Sister.

7. Meditate, how that many a Man's Table is made his Snare, so that through his intemperancy and vnthankfulness, the meat which should nourish the body, kils him with a surfeit : in so much, that more are killed with this Snare, than with the Sword. And seeing that since

The Practice of Pietie.

359

1. Mat.4.5.

1. Ezech.26.26.

1. Mat.4.16 and 5.16.

1. I. Cor.9.13.

1. Mat.14.6.

1. Luke 24.30.

1. Rom 14.6.

1. I. Thess.5.18.

1. Eccle.10.17.

1. Luke 21.34.

1. Eccle.31.10.

1. Neh.6.10.

1. Amo 6.6.

Since the Cwfe, the vse (as of all creatures, so likewise) of meate and drinke, is vnto vs uncleanne, till the fame be sanctified by the Word of God, and Prayer: and that Man lieth not by Bread onely, but by the Word of Gods Ordinance, and his blessing, which is called the Staffe of bread. Sit not therefore downe to eate, before you pray, and rife not before you giue God thankes. Feed to suffice Nature, yet rife with an appetite, and remember thy poore Christian breth en who suff r hunger, and want those good things where with thou doest abound.

These things, or some of them premeditated: (if there be not a Samuell preſent) lift vp with all comely reuerence, thy heart, with thy hands and eyes, vnto the great Creatour and Feeder of all Creatures: and before Meate, pray vnto him thus:

Grace

1. Sam.3.13.

1. Mat.14.19.

360

The Practice of Pietie.

Grace before meat.

Psal. 104:27
Iol. 1. 10.
Psal. 147:9
Iob 39:2.
i.Tim.4.

r.King. 16.8

Most gracious God, and
loving Father, who fec-
dest all Creatures living, which
depend upon thy divine prou-
dence: wee befeech thee sanctifie
these Creatures, which thou
hast ordained for vs: give them
verteue to nourish our bodies,
in life and health: and giue vs
grace to receiue them soberly,
and thankefully, as from thy
hands: that so in the Strength of
these and other thy blessings, we
may walke in the vprighteneffe
of our hearts, before thy face
this day and all the dayes of
our liues: through Iesus Chrift
our Lord and onely Sauiour,
Amen.

Or thus.

Most gracious God, and
mercifull Father; wee be-
feech

361

The Practice of Pietie.

fseech thee sanctifie these Crea-
tures to our vse: make them
healthfull for our nourishment,
and vsthankfull for all thy blef-
ings, through Chrift our Lord
and onely Sauiour. Amen.

Another Grace before
meate.

O Eternall God, in whom wee
liue, mone, and hane our be-
ing, wee befeech thee bleſſe vn-
to thy Seruants thesee Creatures,
that in the ſtrongth thereof wee
may liue, to the ſetting forth of
hy praiske and glory: through Ie-
us Chriſt our Lord and onely
Sauiour. Amen.

After euery meale, bee care-
full of thy selfe and Family, as
Iob was for himſelfe and his
Children, Iob 1. 4. left that in
the choorefulnesse of eating and
drinking, ſome ſpeechs hath slipped

R

out

302

The Practice of Pictie.

out, which might bee either of-
senſue to God, or injurious to
Man : And therefore with the
like comely gesture and reverence
give thanks vnto God, and pray in
this manner.

Blessed bee thy holy Name,
O Lord our God, for theſe
thy good benefits, wherewith
thou haſt ſo plenteously at this
time refuſhed our bodies : O
Lord, vouchſaſe likewife to
feed our ſoules, with the ſpiritual
food of thy holy Word, and SPI-
rit, vnto life euerlaſting. Lord
defend and ſaue thy whole
Church : our gracious KING,
CHARLES, the Prince PALA-
TINE of RHENE, and the La-
die Elizabeth his wife; Forgiue
vs our ſins, and vnthankſulnes,
paſſe by our manifold inſirmi-
ties, make vs all mindfull of our
laſt ends, and of the reckoning
that wee are to make to thes-
 herein. And in the meane while

grat

363

The Practice of Pictie.

grant vnto vs health, peace, and
truth, in Iesus Christ our Lord,
and onely Sauiour.

Or thus.

Blessed bee thy holy Name,
(O Lord) for theſe thy
good benefits, wherewith thou
haſt refreshed vs at this time.
Lord forgiue vs all our ſins and
frailties; ſaue and defend thy
whole Church, our KING,
and Royall poſteritie, and grant
vs health, peace, and truth,
in Christ our onely Sauiour.
Amen.

Or thus,

Wee gue thee thankes
(O Heauenly Father)
for feeding our bodies so grac-
ouſly with thy good creatures,
to this temporall life: beſeech-
ing thee likewife to feede our
ſoules with thy holy Word vo-
to life euerlaſting. Defend (O
Lord) thine vniverſall Church,
R 2 the

the

304

The Practice of Pietie.

the King, and his Royall Posteriue, and grant vs continuance of thy grace and mercie, in Christ our only Sauiour. Amen.

The Practice of Pietie at Euening.

At Euening, when the due time of repairing to rest approacheth, call together againe all thy Familiue. Read a Chapter in the same manner, that was prescribed in the Morning. Then (in the holy imitation of our Lord, and his Disciples) sing a Psaime. But in singing of Psaimes, either after Supper, or at any other time, observe these Rules.

Rules to be obserued in Singing of Psalmes.

1. Beware of singing divine Psalmes for an ordinarie reere-

365

The Practice of Pietie.

recreation; as do men of pure Spirits, who sing holy Psalmes, intermingled with profane Ballads. They are God's Word, take them not in thy mouth in vaine.

2. Remember to sing David's Psalmes, with David's Spirit.

Matt. 22:43

3. Practife Saint Pauls rule: I will sing with the Spirit, but I will sing with the understanding also.

1. Cor. 14:15

4. As you sing, vncouer your heads, and behave yourselues in comely reverence, as in the fight of God, singing to God, in God's owne Words: but be sure that the matter makes more melodie in your hearts: then the Musick in your Eares: for the singing with a grace in our hearts, is that which the Lord is delighted withall, according to that old Verse :

1 Cor. 11

Non vox, sed votum, non musica chordula, sedcor.

R 3

Non

Ephes. 5:16.

Col. 3:16.

366

The Practice of Pietie.

Non clamans, sed amans, psallit
in aure Dei.

'Tis not the voyce, but vow,
Sound heart, not founding string:
True zeale, not outward shew,
That in Gods eare doth ring.

5. Thou maist, if thou thinke good, sing all the Psalms ouer in order : for all are most diuine and comfortable. But if thou wilt chuse some speciall Psalms, as more fit for some times, and purposes: and such, as by the off vlage, thy people may the eaf. her commit to memorie.

Then sing,
In the Morning, Psal. 3. 5. 16.
22. 144.

In the Evening, Psalm. 4. 127
141.

For mercy after a fin committed, Psal. 51. 103.

In sickeneffe, or heauinffe,
Psalm. 6. 13. 88. 90. 91. 137.
146.

When

267

The Practice of Pietie.

When they are converted, Psal.
30. 32.

On the Sabbath day, Psalm. 19.
92. 95.

In time of ioy, Psal. 80. 98. 107.
136. 145.

Before Sermon, Psalme 1. 12.
147. the 1. and 5. part of the
119.

After Sermon, any Psalme,
which concerneth the chiefe
argument of the Sermon.

At the Communion, Psalme. 22.
23. 103. 111. 113.

For spirituall solace, Psalme 15.
19. 25. 46. 67. 112. 116.

After wrong and disgrace re-
ceiued, Psalm. 42. 69. 70. 140.
144.

After the Psalme, all kneeling,
downe in reuerent manner, as
is before described, let the
Father of the Family (or the
chiefest in his absence) pray
thus.

R. 4

Eue-

368

The Practice of Pieté.

Evening Prayer for a
Familie.

Eternall God; and
most gracious Fa-
ther, wee thine vn-
worthy Servants,
here assembled, doe caft downe
our felues, at the foot-stoole of
thy grace, acknowledging that
wee haue inheited our Fathers
corruption, and actually in
thought, word and deed, trans-
greffed all thy holy Comman-
dements, so that in vs natural-
ly, there dwelleth nothing that
is good : for our hearts are full
of secret pride, anger, impati-
ence, dissembling, lying, luft,
vanitie, prophanenesse, diffiuft,
too much loue of our felues, and
the World ; too little loue of
thee, and thy Kingdome, but
empty and voyde of faith,
loue, patience, and every spiri-
tuall grace. If thou therefore
shoul-

The Practice of Pietie.

369

houldest but enter into iudge-
ment with vs, and search out
our naturall corruption, and
obferue all the cursed fruits
and effects that wee haue deri-
ued from thence : Satar might
ruthly challenge vs for his owne,
and wee could not expect any
thing from thy Maiestie, but
thy wrath, and our condemna-
tion, wh ch we haue long agoe
desrued. But, good Father,
for Iesu Christ thy deare
Sonnes sake, in whom onely thou
art well pleased, and for the me-
rits of that bitter death and
bloody passion, which wee be-
leeue that thee, hath suffered for
vs : have mercy upon vs, pardon
and forgiue vs all our finnes,
and free vs from the thame and
confusion which are due vnto
vs for them, that they may ne
ier seaze upon vs to our confu-
lion in this life, nor to our con-
demnation in the world which
is to come. And for as much as

R 5

tou

Mo. 3. 176

370

The Practice of Pietie.

thou haſt created vs to ſerue
thee, as all other Creatures to
ſerue vs: so we beſeech thee in-
ſpire thy holy Spirit into our
hearts, that by his illumination
and effectuall working, we may
haue the inward fight & feeling
of our ſins and naturall corrup-
tions, and that wee may not be
blinded in them, through confusion,
as the Reprobates are: but that
we may more and more loathe
them, and bee heartily grieued
for them, endeauouring by the
vſe of all good means to ouer-
come and get out of them. Oh
let vs feele the power of Christ's
death, killing ſin in our mortall
bodies; and the vertue of his re.
ſurrection, raiſing vp our ſoules
to newneſſe of life. Conuert our
hearts, subdue our affections,
regenerate our mindeſes, and pu-
riſe our nature; and ſuffer v-
not to bee drowned in the
ſtreame of those ſil by vices
& ſinfull pleases of this time
where

Rom.6.6.
Phil.3.10

The Practice of Pietie.

371

where with thousands are carried head-long to eternal destruction: but daily frame vs more and more to the likenesse of thy Sonne Iesus Christ, that in righteousneſſe and true holiness, we may ſo ſerue and glorify thee, that liuing in thy feare, and dying in thy favour, wee may, in thine appointed time, attaine to the bleſſed reſurrection of the inſt, vnto eternal life. In the meane while, O Lord, encreafe our faith in the ſweet promises of the Geſpell, and our repentance from dead workes, the aſſurance of our hope in thy promiles, our feare of thy Name, the hatred of all our finnes, and our loue vnto thy Children: eſpecially thofe, whom wee ſhall fee to ſiand in need of our helpe and comfort: That ſo, by the fruits of Pietie, and a righteous life, we may be aſſured that thy Holy Spirit doth dwell in vs, and that wee are

["372", "The Practice of Pietie.", "are thy children by Grace and Adoption. And grant vs, good Father, the continuance of health, peace, maintenance and all other outward things: so farre forth, as thy Diuine Wisedome shall thinke meete and necessarie for every one of vs.", "And heere, O Lord, according to our bounden dutie, wee confesse, that thou hast beene exceeding mercifull vn: vs all, in things of this life: but infi nitely more mercifull in the things of a better life, & there- fore wee doe heere from our very soules, render vnto thee all humble and hearty thankes, for all thy blessings and benefits beflowed upon our soules and bodies: acknowledging thee to bee that Father of lights, from whom wee have received all these good and perfect gifts: and vn- to thee alone for them, we at- tribute to be due, all glorie, ho- now!", "1\n2\n3\n4\n5\n6\n7\n8\n9\n0\n1\n2\n3\n4\n

374

The Practice of Pietie.

and all that we haue, vnto thine
Almightie protection. Lord
bleffe and defend both vs and
them from all euill. And whileft
we sleepe, doe thou, O Father,
who neuer slumbrest nor slee-
peft, watch ouer thy Children
and giue a charge to thy Holy
Angels, to pitch their Tents
round about our House and
dwelling, to guard vs from all
dangers: That sleeping with
thee, wee may in the next mor-
ning be wak'ned by thee; and so
being refreshed with moderate
sleepe, wee may be the fitter to
set forth thy glorie in the con-
cionable duties of our cal-
lings.

And wee beleech thee, O
Lord, to be mercifull likewife
to thy whole Church, and to
continue the tranquilitie of
these Kingdomes, wherein wee
hue, turning from vs those
plagues which the crying finnes
of this Nation doe cry for.

Preferue.

375

The Practice of Pietie.

Preferue our Religious King
CHARLES, from all dangers
and Conspiracies; bleffe the
PRINCELY PALSGRAVE
of RHENE, and the gracious
PRINCES ELIZABETH,
his deare Wife: bleffe all our
Magiftrates and Minifiers, all
that feare thee, and call vpon
thy Name, all our CHRISTI-\AN Brethren and fifters, that
uff't fickenesse, or any other
affliction or misferie, especially
those, who any where doe suffer
persecution for the tefti
mony of thy Holy Gofpell, grant,
them patience to beare thy
croffe; and deliuerance, when
and which way it shall seem
best to thy Divine Wifedome.
And Lord, suffer vs never to
forget our laft ends, and those
reckonings, which then we must
tender vto thee. In health and
prosperine, make vs mindfull of
fickenesse, & of the euill day that
is behinde, that those things
may

376

The Practice of Pietie.

Luke 21:35.

Mat 25:3 &c.

may not ouertake vs as a snare,
out that we may in good mea-
fure, like wife Virgins, be found
prepared for the comming of
Christ, the sweete Bridegroome
of our Soules. And now, Oh
Lord, most holy and iust, wee
confesse that there is no canse
why thou (who art so much dif-
pleased with Sinne) shoulddest
heare the Prayer of sinners; but
for his sake onely who suffered
for Sinne, and finned not. In the
only mediation therefore of
thine eternall Sonne Iesus, our
Lord and Sauiour, wee humbly
beg these, and all other graces
which thou knowest to bee
needefull for vs, shutring vp
these our imperfect requestes, in
that most holy Prayer, which
Christ himselfe hath taught vs to
say vnto thee, Our Father, &c.

Thy Grace, O Lord Iesus
Christ's, thy love, O heavenly Fa-
ther; thy comfort and consolati-
on, O holymbless Spirit, tee
with

The Practice of Pietie.

377

with vs, and remaine with vs this
night, and for euermore, Amen.

Then saluting one another,
as becommeth Christians, who
are the vessels of Grace, and
Temples of the holy Ghost, let
them in the scare of God depart
every one to his rest: vsing
some of the former priuate me-
ditations for Euening.

Thus farre of the House-holders publique Practice of Pietie, with his Family, every day. Now followeth his Practice of Pietie with the Church, on the Sabbath day.

Meditations of the true manner
of practising Pietie on the Sab-
bath day.

A Lmightie God will haue
himfelfe worſhipped, not
only in a priuate manner, by
priuate perſons and Families:
but alſo in a more publique
ſort, of all the godly ioyned
to

378

The Practice of Pietie.

together in a visible Church: that by this means he may bee knowne not onely to be God & Lord of euery singular person; but aliof the Creatures of the whole universeall World.

Quest. But why doe not wee Christians, vnder the New, keepe the Sabbath on the same seuenth day, whereon it was kept vnder the Old Testament?

I answere : because that our Lord lesse, who is the Lord of the Sabbath, and whom the Law it selfe commands vs to beare, did alter it from that seuenth day, to this first day of the Weeke, whereon we keepe the Sabbath. For the holy Eupange-lift notes : that our Lord came into the middeft of the Holy Affembly, on the two first dayes of the two weeks imme-diately following his Refur-rection, and then blessed the Church, breathed on the Apo-fles the Holy Ghost, and gave them

Matth. 22. 1.
Deut. 18. 18

19

Ioh. 20. 22.

The Practice of Pietie.

379

them the ministeriall keyes, and power of binding and remitting sins. And so it is most probable hee did in a solemne manner euery first day of the weeke, during the forty dayes he continued on earth, betweene his Resurrection and Ascension (for the fiftieth day after, being the first day of the weeke, the Apostles were assembled) during which time, he gaue Commandements vnto the Apostles, and * spake vnto them those things which appertaine to the King-dome of God, that is, instructed them, how they should through-out the Churches (which were to bee converted) change the Sabbath to the Lords day : the bodily sacrifices of Beafts, to the spirituall sacrifices of praise, prayer, and contrite hearts; the * Leuiticall Priesthoode of the Law, to the Christian Ministerie of the Gospell : the Jewish Temples and Synagogues, to Churches and

a Aa. 1. 2. 3.
(Cyril bids vs
note, that
S. Iah doth
not simply
let downe
the manner
of Chri fs
appearing
unto Thomas
but also the
circumstance
of the time
(past dies oło)
whence he
conclu les
thus, Diem
iğtur ołtauš
Domi n iu m
d em eſſe ne-
ſeffaſt. Cyr.
in Isba n. 1b
12. c2p 58.
Heb. 7. 11. 12

380

The Practice of Pietie.

and Oratories : the Old Sacraments of Circumcision & Passeouer, to Baptisme and the Lords Supper, &c. as may appeare by the like phrase, Acts 19. 8. and Acts 28. 23. Col.4. 11. but for the whole summe of Pauls Doctrine, by which was wrought all these changes, where it tooke effect. So that as Christ was fortie dayes instructing Moses in Sinai, what hee should teach, and how hee should rule the Church vnder the Law : so hee continued fortie dayes teaching his Disciples in Zion, what they should preach, and how they should gouerne the Church vnder the Gospell. And seeing it is manifeft, that within those fortie dayes, Christ appointed what Miniflers should teach, and how they should gouerne his Church to the Worlds end; it is not to bee doubted, but that within those fortie dayes, hee likewise ordained

Ephef.4.12.
11,12.

381

The Practice of Pietie.

ordayned, on what day they should keepe their Sabbath, and ordinarily doe the workes of their Miniftrie, especially feeing that vnder the Olde Testament, God shewed himselfe as carefull, both by his Morall and Ceremoniall Law, to preſcribe the time, as well as the matter of his worſhip. Neither is it a thing to bee omitted, that the Lord,ª who hath times and ſeafons in his owne power, appointed this first Day of the weeke, to be the very day ᵇ wherein he ſent downe from Heauen the holy Ghoſt vpon the Apoſtles, so that vpon that day, they first beganne, and euer after continued the publike exerciſing of their Miniflery, in the c preaching of the word, the d administraſtion of the Sacraments, and the e looſing of the finnes of penitent finners. Vpon thele and the like grounds, f Athanasius plainly affirmeth, that the Sabbath

1 Act.1,7.

b Act. 2,1,&c

c Act. 2,1,4.

d Act. 2,3,8.
41,42.

e Act. 2,3,1,
26.

f Athan in
fronti ſpeſt,
hom. de ſent.

382

The Practice of Pietie.

bath day was changed by the
Lord himselve.

As therefore our Coronation
is termed the Lords Supper be-
cause it was instituted of the
Lord, for the remembrance of
his death: so the Christian Sab-
bath is called the s Lords day,
because it was ordained of the
Lord, for the memoriall of his
Resurrection. And as the Name
of the h Lord honoureth the
one, so doth it the other. And
as the Lord of the Sabbath, by
his royal prerogatiues, and tran-
scendent authoritie, could; so
hee had also reason to change
the Holy Sabbath from the fe-
teenth day to this, whereon we
keepe it. For, as concerning
that seventh day, which followd
the fixe dayes, wherein God fi-
mished the Creation; there was
no such precise institution, or
necessitie of sanctifying it per-
petually, but such, as by the
came authoritie, or vpon grea-
ter

z Apoe. 1. to
The Scrip-
ture of the
New Tefta-
nent giues
not this ho-
nourable ri-
tle, to any
thing, but
only to the
blessed Sab-
bath & ho-
ly Supper.
For as hce
substituted
the Lords
Supper in
stead of the
Paffeouer:
'to did he the
Lords day,
in the Jew-
ish Sabbaths
roome.
h 1. Car. 11.
20.

383

The Practice of Pietie.

ter realon and occation, it might
very well be changed and altemed
unto some other seuenth
day. For the Commaundement
doth * not say, Remember to
keepe holy the seuenth day, next
following the sixth day of the
creation, or this, or that seuenth
day : but indefinitely remem-
ber that thou keepe Holy a se-
venth day. And to speake pro-
perly, as wee take a day for the
distinction of time, called either a
day naturall, confisring of 24.
houres; or a day artificiall, con-
fisiting of 1 2. houres, from Sun-
rising, to Sunne-fetting : and
withall confider the Sun-stand-
ing fill at noone, in Ioshuas
time, the space of a whole day:
and the Sunne going bakke tenne
degrees ( viz. fiue houres, al-
most halfe an artificiall day) in
Ezschias time: the Iewes them-
elues could not keepe their
Sabbath vpon that precise and
ift distinfection of time, called at
the

*H. Wolphii
Chronolog. de
Temp. lib. 2
cap. 1. pag. 92.
Legi substan-
tia est, sex
diebus serventis
negociis, in-
cumkarere. sep-
tima a utino
cultus dave
operam.

1. Ios. 10. 12.
2. Kin 20. 11

384

The Practice of Pietie.

Christoph.
Heliuje Synt.
cont. Thol.
cum Judais
cap. de Sab.

Mat. 12. 8.

1. Ia. 65. 17.

Ia. 66. 22.

Plal. 90. 3.

the first, the seventh day from
the Creation.

Adde hereunto, that in respect of the diversity of Men, and the one and all rising and setting of the Sunne, every day varieth in some places a quarter, in some halfes, in other a whole day: Therefore the Jewish seventh day, cannot precisely bee kept at the same in Stant of time, every where in the World.

Now, our Lord Jesus having
authoritie, as Lord over the Sab.
bath, had likewise now farre
greater reason and occasion to
translate the Sabbath from the
Jewish seventh Day, vnto the
seventh Day, whereon Christi-
ans doe keepe the Sabbath.

1. Because, that by his Re-
surrection from the dead, there
is wrought a new spirituall Cre-
ation of the World : without
which all the Sonnes of Adam
had beene turned to euerlasting
default.

385

The Practice of Pietie.

destruction, and all the workes
of the first Creation had mini-
fsted no consolation vnto vs.

And in respect of this new
spirituall Creat ion, the Scrip-
ture faith, that a Old things are
passed away, and all things are
become new : b new Creatures,
c new people, d new men, e new
knowledge, f new Testament,
g new Commandement, h new
names, i new way, k new long,
l new garment, new wine, new
vessels, m new Jerusalem, n new
Heauen, and a new Earth. And
therefore of necessity there must
bee in stead of the old, a new
Sabbath day, to honour and
praise our Redeemer, and to
meditate vpon the worke of our
Redemp tion, and to shew the
new change of the Old Tes ta-
ment.

3. Because that on this day,
Christ rested f. o all the sufferings
of his Passion, and finished the
glorious worke of our Redemp-
tion

S

tion

12. Cor. 5. 17

b Gal. 6. 15.

c 1 Pet. 2. 10

d Eph. 4. 24.

e Col. 3. 10.

f Mat. 26. 28

g Ioh. 12. 14.

h Apoc. 17.

i Heb. 10. 10

k Apoc. 3. 9.

l Luk. 5. 36.

m Apoc. 21.

n 2. Pet. 3. 13

o Ifs. 66. 22.

Heb. 4. 9.

<table><thead><tr><th></th><th>The Practice of Pietie.</th></tr></thead><tbody><tr><td>Isa.58.13.</td><td>tion. If therefore the finishing of the worke of the first creation, whereby God mightily manifested himselfe vnto his creature, deferued a Sabbath for to solemnize the memoriall of so great a worke, to the honour of the worker, and therefore cals it mine holy Day : much more doth the new Creation of the World, effected by the refusurcation of Christ (whereby hee mightily declared himselfe to bee the Sonne of God) deferue a Sabbath, for the perpetuall commemoration thereof, to the honour of Christ, and therefore worthily called the Lords Day: For, as the deliuerance out of the Captiuitie of Babylon, being greater, tooke away the name from the deliuerance out of the bondage of Egypt? So the day wherein Christ finished the Redemption of the world, did more iustly deferue to have the Sabbath kept on it, than on that day, where-<br/>wherein God cooseth from creating the World. As therefore in the Creation, the first day wherein it was finished, was consecrated for a Sabbath: so in the time of Redemption, the first day where it was perfected, must be dedicated to a holy rest: But till a seuenth day kept according to Gods morall Commendment. The Lewes kept the last day of the Weeke, beginning their Sabbath with the Night, when God rested : but Christians honour the Lord better, on the first day of the weeke, beginning the Sabbath with the day, when the Lord arose. They kept their Sabbath in remembrance of the Worlds Creation : but Christians celebrate it in memoriall of the Worlds Redemption: yea, the Lords Day, being the first of the Creation and Redemption, puts vs in mind both of the making of the old, and redceming of the new world.</td></tr><tr><td>Rom.1.4.</td><td></td></tr><tr><td>Apoc. 1. 10.</td><td></td></tr><tr><td>Ier.23.7,8</td><td></td></tr></tbody></table>

<table><thead><tr><th></th><th>The Practice of Pietie.</th></tr></thead><tbody><tr><td>Gen.2.2.<br/>Leuit.23. 32<br/>Neh.13.19.</td><td>wherein God cooseth from creating the World. As therefore in the Creation, the first day wherein it was finished, was consecrated for a Sabbath: so in the time of Redemption, the first day where it was perfected, must be dedicated to a holy rest: But till a seuenth day kept according to Gods morall Commendment. The Lewes kept the last day of the Weeke, beginning their Sabbath with the Night, when God rested : but Christians honour the Lord better, on the first day of the weeke, beginning the Sabbath with the day, when the Lord arose. They kept their Sabbath in remembrance of the Worlds Creation : but Christians celebrate it in memoriall of the Worlds Redemption: yea, the Lords Day, being the first of the Creation and Redemption, puts vs in mind both of the making of the old, and redceming of the new world.</td></tr><tr><td>Matth.28.1.<br/>Act. 20.7. 11.</td><td>S 2 As</td></tr></tbody></table>

388

The Practice of Pietie.

Exod. 25. 31

Apoc. x. 13.

Gen. 32. 28.

As therefore under the Old Testament, God, by the glorious confilting of seven Lamps, seven Branches, &c. put them in remembrance of the Creation, light, and Sabbaths rest: So under the New Testament; Christ, the true light of the World, approacheth in the middest of the Lamps, and seven golden Candles, to put vs in minde to honour our Redeemer, in the light of the Goffpell, of the Lords seventh day of rest. And seeing the Redemption, both for might and mercie, so farre exceedeth the Creation; it Stood with great reason, that the greater worke should carry the honour of the day. Neither doth the honourable title of the Lords Day diminish the glory of the Sabbath: but rather being added, augments the dignitie thereof: as the name Israel, added vnto Iacob, made the Patriarke the more renowned.

The

389

The Practice of Pietie.

The reason taken from the example of Gods resting: from the worke of the Creation of the World, continued in force, till the Sonne of God ceased from the worke of the Redemption of the World, and then the former gaue place to the latter.

4. Because it was foretold in the Old Testament, that the Sabbath should be kept (under the New Testament) on the first day of the weeke.

For first, in the iro. Psalme, which is a Prophecie of Christ, and his Kingdome; it is plainly foretold, that there should bee a: solemn day of Assembling, wherein all Christs people should willingly come together in the beautitie of holinesse. In so much, that no rame (of peace) shall be upon thuse Families, that in that Feast will not goe up to Ierusalem, (the Church) to worship the King, the Lord of Host. Now on what day this holy Feast, and

Psal. 110. 3

Zach. 23. 27.

S 3

As-

390

The Practice of Pietie.

Psal. 118. 24.

Assembly should be kept, David
Cheweth plainly, in Psalm 118,
which was a propheticke of Christ
as appears, Mat. 21. 42. Act. 4.
11. Eph. 2. 20. as also by the con-
sent of all the Jews, as Hierons
writheſſeth. Fore-shewing, how
Christ by his ignominious death
should be as a stone reiſted of the
Builders, or chieſe Rulers of Iudea,
and yet by this glorious Reſurrec-
tion, should be become the chieſe ſtone
of the Corner: hee wifheth the
whole Church to keepe holy that
day, whereupon Christ should
eſſect this wonderful worke:
laying, This is the day which the
Lord hath made, let us reioyce
and be glad in it. And ſeeing that
upon this day, that which Peter
ſaith of Christ, appeareth to be
true, That God made him both
Lord, and Christ, Act. 2. 36.
Therefore the whole Church
vnder the New Testament, must
celebrate the Day of Christ's
Reſurreſtion. Rabbi Barhay also
ſaw

The Practice of Pietie.

391

ſaw by the fall of Adam on the
fixt day, that on the fame day,
the Messias should finish the worke
of Mans Redemption. And allu-
ding to the ſpeech of Boaz to
Ruth, Sleepe vnto the Morning,
that Messias should reſt in his
graue all their Sabbath day.
And hee gathereth from that
ſpeech, Genesis 1. on the firſt
day, Let there be light; that the
Messias should rile on the firſt
day of the Weeke, from death to
life, and cauſe the Spirituall
light of the Goſpell to enligh-
ten the World, that lay in the
ſhadow of darkeneſſe and death.
The Hebrew Author of the
Booke, called, Sedar, Olam, Rab-
ba, cap. 7. recordeth many me-
morable things, which were
done vpon the firſt day of the
weeke, as so many types, that
the chieſe worſhip of God
should (vnder the New Teſta-
ment) bee celebrated vpon this
Day. As, that on this Day the
cloud

Zehar vpon
Gen. fol. 21.

H. Brough-
ton. Require
of Conceit,
pag. 50. 51.

Ex H. Wol-
phii, Chron. de
Temp. lib. c. 2.

392

The Practice of Pietie.

Au. Epiſh. ad Iau. mar. 119. ep. 13.

Sacramentum hoc fit disi i lius obediens, 1740 Domini ex serrexit ad usus locutionem noſtram, &c. ut ſeribit ad Eidem Cypriōnem. lib. 3. Ep. 10. Iau. in Gen. 17. 1. 2.

clonde of Gods Maiestie first fate
upon his people. Aaron and his
children, first executed their
Priest-hood. God first solemnly
blessed his people. The Princes of
his people first offered publikely
unto God. The first day, wherein
fire descended from Heauen. The
first day of the World, of the Yeere,
of Moneths, of the Weeke, &c.
All shadowing that it should
be the first and chieſe Holy-day
of the New Testament. Saint
Augustine proueth by diuers
places, and reaſons, out of the
Holy Scripture, that the Fa-
thers, and all the holy Prophets
vnder the Old Testament, did
fore-ſee and know, that our Lords
Day was (hadow'd by their eighth
day of Circumſion. And that
the Sabbath ſhould bee changed
from the ſeventh day, to the
eight, or first day of the Weeke,
And Iunius out of Cyprian, ſaith,
that Circumſion was comman-
ded on the eighth Day, as a Sa-
era-

393

The Practice of Pietie.

crament of the eight day, when
Christ should arise from the dead.
The Councell Foro-Julienſe af-
firmes, that Eſay prophecied of
the keeping of the Sabbath upon
the first day of the week. If this
Mysterie was ſo cleerely ſeene
by the Fathers, vnder the ſha-
dowes of the Old Testament:
ſure, the God of this world hath
deepely blinded their mindeſ,
who cannot ſee the truth there-
of, vnder the ſhining light of
the Gofſel. Therefore this
change of the Sabbath day, vn-
dert the New, was nothing but
a fulfilling of that which was
prefigured and fore-prophefied
vnder the Old Teſtament.

2. Cor. 4, 4.

5. According to their Lords
minde and Commandement,
and the direction of the Holy
Ghoſt (which alway affiſted them
in their Ministeriall Office )
the Apoſtles in all the Chriſt-
an Churches ( which they plan-
ted ) ordained, that the Chri-
Stians

394

The Practice of Pictie.

a 1. Cor. 16. 1,2.

b The Syriack translation hath Quaumcom-gegaminh, non sicut iustis oft in die Domini noſtri, comaditis & bibitis.

The Arabian translation also hath thus. Non comaditis & habitis retroque diuibus Dominis noſtris decet: & Beza witnesseth that in one ancient greek Copie, there is read

των nu-
piæklwv,
The Lords
Day added
to every first
Day,&c.
c 1. Cor. 11
20,25,26.

Itians should keepe the Holy Sabbath, vpon that seuenth day, which is the first Day of the weeke; a Conscering the gathering for the Saints, as I have ardained in the Churches of Galatia, so doe yee also. Every first day of the Weeke, &c. b when yee come together in the Church (being the Lords Day) to eate the Lords Supper, c to remember and ſhow the Lords death till yee come, &c. In which wordes, note:

1. That the Apostle ordained this Day to be kept holily: therefore a diuine Institu-
tion.

2. That that Day is named the first day of the weeke: therefore not the Jewish Seuenth, or any other.

3. Every first day of the weeke : which Sheweth a per-
petuitie.

4. That it was ordained in the Churches of Galatia, as well

as

The Practice of Pictie.

395

as of Corinth, and hee setled one
uniforme order in all the d Chur-
ches of the Saints : therefore it
was vnisper fall.

5. That the exercifes of this Day, were a collections for the poore ( which appeares by Act. 2. 43. and Iuflin Martyrs teſtimonic, Apolog. 2. ) which were gathered in the holy Asſembly after Prayers, Preaching of the Word, and Administration of the Sacrament:therefore it was ſpirituall.

6. That he will haue the collection (though neceſsary) re-
mooued, againſt his comming,
left it should hinder his preach-
ing : but not their holy meet-
ing on the Lords Day; for it
was the time ordained for
the publique worſhip of the
Lord, which argueth a ne-
ceſſitie.

And in the fame Epitſle, S.
Paul protesteth, that he deliue-
red them none other Ordinance,

Or

d 1. Cor. 24.
33.

a As the
phrase of
breaking of
bread, com-
prehendeth
all other ex-
ercifes of re-
ligion, Acta
26.7. So this
phrase of
laying by in-
ſore, com-
prehendeth
all the other
exercifes of
the Sab-
bath: & why
should the
Apostle re-
quire the
collection to
bee made
on the first
day of the
Weeke, but
because that
on this day
the holy Ai-
ſembly was
held in the
Apoſtles
times.
1. Cor. 22. 3.
and 15, 12.

396

The Practice of Pietie.

1. Cor. 14. 37

or doctrine, but what bee had re-
ceimed of the Lord. In so much
that hee chargeth them, that If
any man thinke himselfe to bee a
Prophet, or spirituall, let him ac-
knowledge, that the things that I
write vnto you, are the Command-
dements of the Lord. But hee
wrote vnto them, and ordained
among them, to keep their Sab-
bath on the first day of the
weeke : therefore to keepe the
Sabbath on that day, is the very
Commandement of the Lord.
And how can he be either a true
Prophet, or haue any grace of
Gods Spirit in his heart, who,
seeing so cleerly the Lords day
to haue beene instituted and or-
dained by the Apostles, will not
acknowledge the keeping Ho-
ly of the Lords day, to bee a
Commandement of the Lord?
The Iewes confesse this charge
of the Sabbath, to haue beene
made by the Apostle, Peter
Alphon. in Dialog. contra In-
daos,

The Practice of Pietie.

397

daos, Tit. 12. They are therefore
more blinde and sottish than
the Iemes, who prophanely de-
nie it.

At Troas likewise S. Paul, to-
gether with seuen of the chiefe
Euangelifts of the Church, So-
pater, Aristarchus, Secundus,
Gayus, Timothemus, Titheus, and
Trophimus, and all the Chriſt-
ians that were there, kept the
Holy Sabbath on the first day
of the weeke, in praying, prea-
ching, and receiving the Lords
Supper.

And as it is a thing to be no-
ted, that Luke faith not, that the
Disciples were sent for to heare
Paul preach, but the Disciples
being come together to breake
bread upon the first day of the
weeke, that is, to be partakers of
the holy Communion, at what-
time the Lords death was, by
the preaching of the Word,
shewed, 1. Cor. 11. 26. Paul
preached vnto them, &c. And
that

Aft. 20. 4, 5, 6
&c.

398

The Practice of Pietie.

1 A&. 11.4,
&c.

b Apoc. 1. 10
Mos Chriſt-
anus, &c.

It is the man-
ner of Chri-
tians to call
it the Lords
Day, Beda in
Lasc.cap.41. f

that none kept those meetings,
but Christians, who only are
called Disciples, Act. 11.26. But
at Philippi, whereas yet there
were no Disciples, Paul is said
to goe on their Sabbath day, to
the place where the lewes and
their Profelytes were wont to
pray, and there preached vnto
them, Act. 16. 12,13. So that it
is as cleere as the Sunne, that it
was the Christians vſual man-
ner, to a paſſe ouer the Jewish
Seventh day, and to keepe the
Sabbath, and their holy mee-
tings on the first day of the
weeke. And why doth S. John
call this the Lords day; but be-
cause it was a day knowne to
bee generally kept holy, to the
honour of the Lord Iesus (who
roſe from death to life vpon that
day) throughout all the Chur-
ches which the Apostles plan-
ted? Which S. John calleth the
b Lords day; the rather to stirre
vp Chriſtians to a thankefull re-
mem

399

The Practice of Piestie.

membrance of their Redempti-
on, by Christ his Refurrection
from the dead. And with the
day, the blessing of the Sabbath
is likewise translated to the
Lords Day, because that all the
Sanctification belonging to this
new World, is in Christ, and from
him, conueyed to Christians.
And because there cannot come
a greater Authoritie, than that
of Christ and his Apostles:
not the like cause, as the new
Creation of the World : there-
fore the Sabbath can neuer bee
altered from this day, to any o-
ther, whileſt this world laſteth.
Adde hereunto, how the Scrip-
ture noteth, that in the first plan-
ting and ſetling of the Church,
nothing was done, but by the
ſpeciall order and direction of the
Apostles, 1.Cor. 11.34. 1.Cor.
14.36,37.Tit.1.5.Act.15.6.24.
and the Apostles did nothing
but what they had warrant for
from Christ, 1.Cor.11.23.

Heb. 2. 5.
Heb. 2. 11.
and 5. 9.

To

400

The Practice of Pietie.

To sanctify then the Sab-
bath on the Seventh Day, is not
a ceremonial Law abrogated:
but the Morall and perpetuall
Law of God perfected. So that
the fame perpetuall Commande-
ment, which bound the Iewes
to keepe the Sabbath on that
seventh day, to celebrate the
Worlds Creation, bindes Chri-
ftians to solemnize the Sab-
bath, on this seventh day, in me-
moriall of the Worlds Redemp-
tion : for the fourth Comman-
dement, being a Morall Law,
requireth a seuenth day, to bee
kept holy for euer. And the
Moralitie of this, as of the reft
of the Commandements, is
more religiously to be kept of vs
vnder the Gospel, than of the
Iewes vnder the Law, by how
much wee (in Baptisme) haue
made a more Speciall Couenant
with God, to keepe his Com-
mandements : and God hath
couenanted with vs, to free vs
from

The Practice of Pietie.

401

from the curse, and to offals
with his Spirit to keepe his
Lawes. And that this Com-
mandement of the Sabbath(as
wel as the other nine)is Morall
and perpetuall, may plainely ap-
pare by these reafons :

Ten reafons, demonstrating the
Commandement of the Sab-
bath to be Morall.

I. Because all the reafons of this Commandement, are morall and perpetuall : And God hath bound vs to the obedience of this Commandement, with more forcible reafons, than to any of the reft. First, because he did fore-fee, that irreligious men would either more carelesly neglect, or more boldly breake this Commandement, than any other. Secondly, because that in the practise of this Commandement, the keeping of all the other confisteth: which

402

The Practice of Pietie.

Ier. 15. 32.
Ezek. 20. 19
20, 21, 24.
Ezek. 23. 38.
Neh. 9. 4.

Ex Bodin.
de repub. lib. 4.
sap. 2.

which makes God so often
complaine, that all his worship
is neglected or ouerthrowne,
when the Sabbath is either neg-
lected or transgressed. It would
make a man amazed (faith Mr.
Calvin ) to consider how oft,
and with what zeale and prote-
ftation, God requireth all (that
will be his people) to sanctifie the
seventh day: Yea, how the God
of mercie, mercileſt puniſeth
the breach of this Comman-
dement with cruell death: as
though it were the ſumme of
his whole honour and ſeruice.

And it is certaine, that hee
who makes no confidence to
breake the Sabbath, will not (to
ſerue his turne) make any con-
ſcience to breake any of the o-
ther Commandements, ſo hee
may doe it without diſcredit of
his reputation, or danger of
Mans Law. Therefore God pla-
ced this Commandement in the
middest of the two Tables, be-
cause

<table><thead><tr><th>The Practice of Pietie.</th><th>403</th></tr></thead><tbody><tr><td>cause the keeping of it, is the best helpe to the keeping of all the rest. The confionable keeping of the Sabbath, is the Mother of all Religion, and good discipline in the Church. Take away the Sabbath, and let eucary Man ſerue God when hee lieth, and what will shortly become of Religion, and that Peace and Order, which God will haue to bee kept in his Church ? The Sabbath day is God's market-day for the weekes prouision, wherein He will haue vs to come vnto him, and buy of him without Siluer or Money, the Bread of Angels, and Water of life, the Wine of the Sacraments, and Milke of the Word to feede our Soules: tried Gold, to enrich our Faith a precious Eye-faue, to heale our spiritual blindneſſe: and the white Raiment of Chriſts Righteouſneſſe, to couer our filthy na-kedneſſe. Hee is not farre from true</td><td>1. Cor. 14. 33<br>40.<br><br>Efa. 55, 1, 2.<br><br>Apoc. 2. 38.</td></tr></tbody></table>

404

The Practice of Pietie.

James 2.9.

true pietie, who makes Con science to keepe the Sabbath day: but hee who can dispence with his Conscience to breake the Sabbath for his owne profit or pleasure, his heart neuer yet felt, what either the feare of God, or trus religion meaneth. For, of this Commandement may that speech of S. James bee verified; Hee that faileth in one, is gilting of all. Seeing therefore, that God hath fenced this Commandement with so many morall reafons, it is evident, that the Commandement it selfe is morall.

2. Because it was comman ded of God to Adam in his Innocencie : whileft ( holding his happinesse, not by Faith in Chrifts Merits , but by Obe dience to Gods Law) hee needed no Ceremonie, shadowing the Redemption of Chrift. A Sab bath therefore of a seuenth day cannot bee simply a Ceremo nie,

405

The Practice of Pietie.

nie, but an Essentiall part of God's worshipe, enioyned vnto Man, when there was but one condition of all men. And if it was neceifary for our first Pa rents to haue a Sabbath Day, to ſerue God in their perſection; much more need their Poffe ritye to keepe the Sabbath in the ſtate of their corruption. And ſeeing God himſelfe kept this day holy, how can that man be holy, that doth wilfully pro pheane it?

Gen.2.8.

3. Because it is one of the Commandements which God ſpake with his own mouth, and twice a wrote with his owne fin gers in Tables of ſtone, to fig nifie their authoritie and per petuitie. All that God wrote, were morall and perpetuall Com mandements, and thofe are rec koned ſenne in number. If this were now but an abrogated Ceremony, then there were but nine Commandements. The Cere moniall

a Exod.34. 1 &c.

Deut.4.13.

Deut.4.4.

406

The Practice of Pietie.

1. Reg, 8. 9.

Heb. 9. 3.

Rom. 5. 17

Matth. 5. 19.

moniall that were to bee abrogated by Christ, were written all by Moses: But this of the Sabboth, with the other nine, written by God himselfe, were put into the Arke, where no ceremonyall Law was put : to shew that they should bee the perpetualall rules of the Church, yet such as none could perfectly fill and keepe, but onely Christ.

4. Because Christ professeth, that hee came not to destroy the morall Law : and that the least of them should not bee abrogated in his Kingdome of the new Testament. In somuch, that who. soeuer breaketh one of the least of these tenne Commandements, and teacheth men so, hee should be called the least in the Kingdome of Heauen: that is, hee should have no place in his Church. Now the Morall Law commandeth one day of seuen to bee perpetually kept a Holy Sabbath. And Christ himselfe expreſſly

407

The Practice of Pietie.

exprefly mentioneth the keeping of a Sabbath among his Christians, at the deftruction of Ierusalem, about 42. yeeres after his Refurrection. By which time, all the Mofaicall ceremonies ( except eating of Bloud, and things strangled) were by a publike Decree of all the Apostles quite abolished, and abrogated in Chriftian Churches. And therefore Christ admonished his Disciples, to pray that their flight bee not in the Winter, nor on the Sabbath day. Not in the Winter; for that (by reason of the foulenesse of the wayes and weather) their flight should bee more painefull and troublesome vnto them: not vpon the Sabbath, because it would bee more grienous to their hearts, to spend that Day in toyling to faue their lives, which the Lord had commanded to be spent in holy exercises, to comfort their soules. Now if the sanctifying of

Acts 15. 20.

21, 24, 28.

Matth. 24. 20.

408

The Practice of Pictie.

of the Sabbath, on this day had
beene but *ceremoniall*; it had
beene no griefe to haue fled on
this day, no more than on any
other day of the weeke. But in
that *Christ* doth tender so much
this feare and griefe of being
driuen to flie on the Sabbath day:
and therefore wifheth his to
pray vnto God, to *preuent* such
an occasion: he plainly *demon-
strates*, that the *obseruation* of
the Sabbath is no abrogated
ceremonie, but a *morall* Com-
mandement, confirmed & efta-
blifhed by *Chrift* among Chri-
tians. If you would know the
day whereupon *Chrift* appoin-
ted Christians to keep the Sab-
bath; S. *Iohn* will tell you that it
was on the *Lords day*, *Apo*. 1. 10.
if you will know on what day of
the weeke that was, S. *Paul* will
tel you, that it was on euery firſh
day of the weeke, 1. *Cor*. 16. 1.

As *Christ* admonifhed, so
Christians pray, and according

TO

409

The Practice of Pictie.

to their prayers, God (a little
before the wars began) warned
by an Oracle, all the Christians
infernsalem, to depart thence &
to go to Pella, a little towne be-
yond Jordan: and so to escape
the wrath of God, that should
fall vpon that citie and nation.
If then a Christian should not,
without griefe of heart, flie for
the safety of his life on the Lords
day, with what ioy or comfort
can a true Christian neglect the
holy exercises of Gods worship
in the Church, to spend the
greatest part of the Lords day,
in prophane and carnall ſports,
or ſeruile labour? And ſeeing
the destruction of Jermſalem was
both a type, and an aſſurance of
the deſtruction of the World:
who ſeeth not, but that the ho-
ly Sabbath muſt continue till
the very end of the world?

5. Because that all the Cere-
moniall Law was inioyned to
the lewes onely, and not to the

T

Gen-

Eufeb. hift.
Eccleſ. l. 3.
cap. 5.
It is proba-
ble, that
this Oracle
was that
voice (Mi-
gremus
hinc) which
with an
earthquake
was heard
by night in
the Tem-
ple, men-
tioned by
*Josephus*, de
bello Judai-
co, l. 7, c. 12.
Mat. 24. 34.

410

The Practice of Piety.

Gentiles: but this commandment of the holy Sabbath, (as Matrimony) was instituted of God, in the state of innocency, when there was but one state of all men, and therefore enjoyed to the Gentiles, as well as to the Jews. So that all Magistrates and householders were commanded, to confine all Strangers (as well as their own Subjects, and Family) to observe the holy Sabbath, as appears by the fourth Commandment, and practice of Nehemiah. All the ceremonies were a partition-wall to separate Jews and Gentiles. But seeing the Gentiles are bound to keep this commandment as well as the Jews, it is evident that it is no Jewish ceremony. And seeing the same authority is for the Sabbath that is for marriage; a man may as well say, that marriage is but a ceremonial Law, as the Sabbath. And remember that where mar-

Isa. 56. 6.

Neh 13:11 &c. Eph. 2:14.

The Practice of Piety.

marriage is teared but once the covenant of God, because instituted by God in the beginning: So the Sabbath is every where called the Sabbath of the Lord thy God, because ordained by God in the same beginning, both of Time, state, and perpetuity: therefore not ceremonial.

The corruption of our nature found in the manifest opposition of wicked men, and in the secret vices of good men to sanctify sincerely the Sabbath, sufficiently demonstrate, that the commandment of the Sabbath is Spiritual and Morall.

7. Because that as God by a perpetual decree made the Sun, the Moon, and other lights in the firmament of Heaven, not only to divide the day from the night, but also to be for a signe, and for a season, and for a day, and for ayeeres: so he ordai-

of the weeke from the other, d Solar, Sabbataris & Inibi. Exod. 23:11, 12.

T 2

ned

411

Prou. 2: 17.
Mat. 19:6, 8
Naimur in ve.itum. 10.
Rom. 7:14.
Gen. 1:14.
Feb. 9:9.
Feb. 38. 31.
Amos 5:8.
a To distinguish twixt Spring and Harut, Summer & Winter, & to fore-shew judgments to come.

b Meadom fig. Sacred times appointed for God's holy worship, having special significations & promifes. One of the seven dayes

412

The Practice of Piety.

ned in the Church on earth, the
holy Sabbath to be not once
the appointed season, for his so-
lemne worship: but also the
perpetuall rule, and measure of
time: So that as 7. dayes make
a weeke, foure weekes a moneth,
twelue moneths a yeere: so se-
nem yeeres make a Sabbath of
yeeres, seuen Sabbaths of yeeres a
Jubilee: or 80. Iubilees, or 4000
yeeres, or after Ezechiel, 4000.
Cubits, the whole time of the
Old Testament, till Chrift by his
Baptisme and Preaching, began
the state of the New Testament.
Neither can I heere pafle ouer
without admiration, how the
Sacrament of Circumcision, con-
tinued in the Church 37. Jubi-
lees from Abraham to whom it
was firſt giuen, vnto the Bap-
tisme of Chriſt in Iordan: which
was iuſt so many Iubilees (after
Bucholcerus accompt) as the
World had continued before
from Adams, to the birth of A-
brabam.

Index Chr.
apud. Anno
Mun häi 1998

413

The Practice of Piety.

braham. Moses began his Mini-
stery in the 80.yeere of his age.
Christ enters vpon his office in
the eighty Jubilee of the worlds
age. Joseph was thirtie yeeres
old, when he began to rule o-
uer Egypt, Gen.41.46. and the
Leuites began to ſerue in the
Tabernacle at thirty yeers old:
So Christ likewife, to anſwer
theſe figures, began his Mini-
stery in the thirtieth Iubilse of
Moses, and when he began to
bee thirty yeeres of age, Luk. 2.
23.in the midſt of Daniels laſt
weeke: and so (continuing his
Miniftery on earth three yeeres
and a halſe) ſinſhed our Re-
demption, and Daniels period,
by his innocent death vpon the
Croſſe. The moſt of all the
great Alterations, and ſtrange
accidents, which fell out in the
Church, came to pafle either in
a Sabbaticall yeere, or in a yeere
of Jubilee. For example:

The ſeuenty weeks of Daniel
T 3 begin-

414

The Practice of Piety.

After Mr. Robert Pont his computation.

Treatise of the last decarying age of the world, published Ann. Dom. 1600. Robert Pont, treat of the last age, pag. 17.

Ier 15.1,12.

Ezra 1.1.

beginning the first yeere of Cyrus, and the 3439. yeere of the world, containe so many yeeres, as the World did Weekes of yeeres vnto that time : and so many weekes of yeeres, as the world hath lafted Jubilees. Daniels Seuenty weekes of yeeres, contained foure hundred and 90. single yeeres of the world before that time, 490. weeks, or Sabbats of yeeres. Daniels period 70. weekes, the worlds 70. Jubilees: So that to comfort the Church for their 70. yeers captiuitie, which they had now according to Ieremies Propheſie, endured in Babylon, Gabriel tels Daniel, that at the end of 70. weekes, or Sabbaths of yeeres, that is, 70. times 7. yeeres, or 490. yeeres, their eternall re demption from hell, should bee effected by the death of Christ, as sure as they were now redeemed from the captiuitie of Babylon. This period of Daniel, con-

415

The Practice of Piety.

contained 70. Sabbaths, or 10. Jubilees of yeeres, began at the first libertie, granted the lewes by Cyrus, in the first yeere of his reigne ouer the Babylonians, mentioned, Hez. 1. 1. and ends iustly at that time that Christ dyed vpon the crosse. From the death of Christ, or the last end of Daniels weekes, to the seuen ty and one yeere of Christ, the world is measured by seuen seales, or seuen Sabbaths of yeeres, making one complete Jubilee. From the end of thofe seuen seales, the world is measured to her end by 7. Trumpets, each containing 245. yeeres (as some coniecture, about 440 yeeres hence, the truth will appear e:) Enoch, the Seuenth from Adam, hauing liued so many yeeres, as there are dayes in the yeere, 365. was translated of GOD in a Sabbaticall yeere. Moses the Seuenth from Abrahams, as another Enoch, is buried

Apoc. 5. a Apo. 8. 2. and 9. 1. Napier, on the Apoc. proposition 6. 8. 9. & his Revolution.

T 4

416

Pont. Of
the last age
of the
World, pag.
12. Buchol.
2. Index Ch.
Brough-
tons con-
sent.
A.M.1430.
Deut. 3.4.
Pont, Ibid.
& Scaliger
Bucrolcer.

a Pont.p.
t. 1. Buch.
Chronz, apud
A. M. 2500.

## The Practice of Piety.

ed of God, but borne in a Sabbatical yeere of the world, 2373, and in the 777. yeere since the flood (after Broughtons computation) is faued, as a new Noah in a Reed Arke, and liueth a Builder of the Church, so long as Noah was building the Arke, 120. yeeres. The promise was made to Abraham in a Sabbatical yeere, being the 2023. of the world. The fixth yeere of Josoma, being 2500. yeeres from the Creation of the World, wherein the land was posseſed, and diuided among the Children of Israel, was a Sabbatical yeere, and the a 50. Jubilee from the creation of the world. At this yeere Mofes beginnes his Jubilee, by which (as with a chaine of thirty linkes) he tyeth the parting of Canaan's possession to the Israelites. by Israel, to the opening of the Kingdome of Heauen to all beeuers by Iesus. And so carrieth

## The Practice of Piety.

eth them. Church of the Iewes by a b ioyfull ſtreame of Jubilees from the Type to the ſubſtance, from Canaan to Heauen, from Jofhna to Iesus: for Chriſt at the end of Mofes thirtie Jubilees, and the beginning of the 30. yeere of his age, at his Bapτiſe openeth heauen, and giues the cleereſt vifion of the bleſſed Trinity, that was ſeene ſince the world began. And by the filuer trumpets of his Goſſell, proclaimes, according to the Prophefie of Eſay; eternall Remprion to al that repent, and beleuee in him.

And the yeere of our Saui-
our Chriſts birth, being the
3948 of the world, was at the
end of a Sabbatical yeere: and
the * 564. Septenary of the
World Mofes maketh the
common age of all men, to bee
ten times ſeuen, Pſalme 90. and
euery ſeuenth yeere common-
ly produceth some notable
change

417

h Jubilee,
some de-
riue of
Trumpets
or Rams
hornes,
wherewith
the Jubilee
was foun-
ded: others
from Iubal
a ſtreame,
becausc
they carry-
vs to the
death of
Chriſt, the
author of
our eternal
reſt & ioy.
Iſa. 61.
Luke 4.

a Pont, of
the laſt de
caying age
of the
World pag
12, 13. - 1

418

a. Experitus est inglifisque omnibus 3. annum & periculo & clade aliqua venire, aut corvus moribique gravis, a t. vitæ interitus, aut animæ indinis. Ag. lii. 1. 1.14. c. 7. Au. guft. in Ep. ad Caium. nepotem exultat, se. Karpoktige. communem Seniovum omnium 63. euafisse. O-din. de Republ. a. c. 2. b. Aristotle, Cicero, Bernard, Bo. as.

The Practice of Piety.

a change or accident in Mans life; And no wóder, for as Hip-pocrates affirmeth, that a childe in his mothers wombe, on the seuenth day of his Conception, hath all his members finishe[d], & from that day groweth to the perſection of birth: which is alwaies either the ninth, or ſeuenth month. At ſeuen yeeres old, the child casts his teeth, and receives new. And every ſeuenth yeere after, there is ſome alteration or change in Mans life; especially at nine times ſeuen, the Climaſtericke yeere, which by experience is found to haue beene fatall to many of those learned men, who haue beene the chiefest lights of the World. And if they eſcaped that yeere, yet moſt of them haue departed this life in a ſep-tenary yeere. Lamech dyed in the yeere of his life, 777. Me-thusalem, the longeſt liuer of the ſons of men, dyed when hee be-

The Practice of Piety.

began to enter his 900. and 7. yeere. Abrahams dyed, when he had liued 25. times 7. yeeres. Iacob when hee had liued 21. times 7. yeeres. David, after hee had liued 10. times 7. yeeres. So did Galen, so did Petrarch, who (as Bodin noteth) dyeth on the fame day of the yeere that hee was borne: so did the May-den Queene * Elizabeth, of bleſſed and neuer-dying me-morie, who came into this world, the Eue of the Natiuitie of the bleſſed Virgin Mary: and went out of this world, on the Eue of the Annunciation of the Virgin Mary. Hippocrates dy-ed in the 15. ſeptenary. Hie-vrome, and Iſoerates, in their 13. Plinie, Bartolins, and Caſar, in their 18. ſeptenary. And Joha-nes de temporibus, who liued 361. yeeres, dyed in the 53. ſeptenary of his life. The like might bee obſerued of innume-table others. And indeede the whole

419

Eraſmus,
LutHER,
Melanc�,
Sturmius.

* She was, ſhe is (what can there more b:e faid?) In earth the firſt, in hea-uen the ſe-cond Maid.

Bodin,
Buchol.

420

The Practice of Piety.

Climax, vi-
ta vivorum
sive septen-
triis, aut ne
vembris Fa-
minarium
vero senari-
is definitur,
Bodin, de
Rep. I 4.cap.
2.

Wif. 11.17.

whole life of a man is measured by the Sabbath: for how many yeeres heuer a man liueth here, yet this life is but a life of seven dayes, multiplied: so that in the number of 7. there is a mifticall perfection, which our understanding cannot attaine vnto.

Al which Divine dispoſition of admirable things, so oft by ſeuens, call vpon vs to a continuall meditation of the bleſſed Seventh day-Sabbath, in know-ing and worſhiping God in this life: that so from Sabbath, to Sabbath, we may be tranfla-ted to the eternall glorious Sabbath of reſt and bliffe, in the life to come.

By the consideration wher-
of, any man that looketh into
the holy hiftory, may easilily per-
ceive, that the whole course of
the world is drawn,and guided
by a certaine Chaine of Gods
prouidence, diſpoſing all things
in number,measure,and weight:

All

The Practice of Piety.

421

All times are therefore meaſu-
red by the Sabbath, so that time
and the Sabbath can neuer bee
separated: And the Angell
ſweares, that this meaſuring of
time ſhall continue, till that time
ſhall bee no more: And as the
Sabbath had his firſt inſtitution
in the firſt Booke of the Scrip-
tures, so hath it its confirmacion
in the laſt: and as this Booke
doth authorize this day; so this
day graceth the Booke: in that
the matter thereof was reuea-
led vpon so holy a day, the
Lords reuelation vpon the Lords
Day. As well therefore may
they pull the Sunne, Moone,and
Starres out of the Heauens, as
abolifh the holy Sabbath,
(Times Mete-rode) out of the
Church: seeing the Sabbath is
ordained in the Church (as well
as the Sunne and Moone in the
firmament) for the diſtinction
of times.

8. Because that the whole
Church

H.Wolph.
præmbr.
Apoc. 10.6.
T. inpus eſt
revum mun-
danatum
duratio ex-
trimſecus
obferuata.
H.Wolph.
Chron.cap. 1.
Tempus. cura-
mundo ca-
pit, & vna
deſturum
eſt, ibid.
Gen. 2.3.
Apoc. 1 10.

422

a si quid hou
vum tota die
per orbem
frequemant
Eccleſia,
Nam hoc
quin ita fa-
ciendum ſit
disputare,
insolens-
ſi næ infania
eſt.

Aug. Epift.
118. ad Ian.
Synod. Col.
par. 9. c. 9.
Ignat. ad
Magnos.

Apolo. 2.

Origen.
Howilia 7.
Super Exo 1

The Practice of Piety.

Church by an vnuerfall con-
fent, euer ſince the Apostles
time, haue ſtill held the com-
mandement of the Sabbath, to
bee the morall and perpetuall
Law of God, and the keeping
of the Sabbath on the firſt day
of the weeke, to bee the institu-
tion of Chriſt and his Apostles.

The Synode, called Synodus
Coloniensis, faith, that the Lords
Day hath beene famous in the
Church euer ſince the Apostles
time. Ignatius, Bishop of Anti-
och liuing in S. Johns time, faith,
Let euery one that louels Chriſt,
keepe holy the Lords Day, renow-
ned by his Refurrection, which is
the Queene of dayes, in which
death is ouercome, and life is
ſprung vp in Chriſt. Iaſtin Mar-
tyr, who liued not long after
him, ſheweth, how the Chriſti-
ans kept their Sabbarb on the
Lords Day, as wee do. Origen,
who liued about 180. yeeres af-
ter Chriſt, ſhewes the reaſon
why

The Practice of Piety.

why the Sabbath is translated
to the Lords Day. Augustine
faith, That the Lords Day was
declared vnto the Church by the
Refurrection of the Lord upon
that Day. Et exillo cœpit habere
ſestiuitatem ſuam, and by Chriſt
it was firſt ordained to be kept
holy: and in another place, that
the Apostles appoikted the Lords
Day to be kept with all religious
ſolemnitie, because that upon that
Day our Redeemer roſe from the
dead, which also is therefore cal-
led the Lords Day.

As therefore David faid of
the Citie of God, so I may ſay of
the Lords Day, Glorious things.
are ſpoken of the Day of the Lord:
for it was the Birth-day of the
world, the firſt day wherein all
creatures began to have being.
In it, Light was drawne out of
darkeneſſe. In it the Law was gi-
uen on Mount Sinai. In it the
Lord roſe from death to life. In
it the Saints came out of their
graues,

423

Epift. ad
lanuar. 119.
cap. 13. &
ad Caſſul.
Epift. 86.
Aug. de tem.
ſerm. 25. 1.

Pfal. 87. 3.
Aug. de tem.
ſer. 251. &
154. Cone.
Conſi. can 8.
Wolphius.
chron. h. 1.
cap. 110.
Muf. Bi-
font. poſtil.
Dom. Paſch.
Mat. 27. 52.
Coloman.
Annal. Ar.
Mund. 25. 15.

424

The Practice of Pious.

Ioh. 6. 13.
Apoc. 10. 7.

Aug. ad Cal. By. 86.
& ad Ia. 119.cap. 19.
Aug. Sern. temp. 251.
& 154.
Con. 6. Com. Stant. cap. 3.

graues, affaring that on it Christians should rife to newnes of life. In it the Holy Ghost defcended vpon the Apostles. And it is very probable, that on the Seuentb Day, when the Seuen Trumpets have blowne, the cursed Ieriche of this world shall fall, and our true Iesus shall giue vs the promised polſefſion of the heauenly Canaan.

Hee that would fee the vniforme consent of Antiquitie, and practice of the Primitiue Church in this point, let him read Eusebius Eccleſiaticall hiſtory, Lib. 4. cap. 23. Tertullian lib. de Idolatrie, cap. 14. Chryſ. Serm. 5. de rerefrectione. Constit. Apost. lib. 7. cap. 37. Cyril. in Iohan. lib. 12. cap. 58. Of this iudgement are all the found new writers: fee Foxe on the Apoc. 1. 10. Bucer. in Mat. 12. 11. Gualt. in Malac. 3. Hom. 23. Fulke on the Rhemish Teftam. Apoc.

The Practice of Pious.

425

Apoc. 1. 10. Chem. Exam. Con. Trid. par. 4. De diebus Festis. Wolph. Chronol. lib. 2. cap. 1. * Armin. Theſ.in 4. præcept. and innumerable others. Learned Iunius ſhal speak for all: Quamobrem cum Dics Dominicus, &c. Wherefore ſeeing the Lords day is both by the ſaſt of Christ (viz. his Rerefrection, and often appeaſing to his Disciples vpon that day,) by the example and instituſion of the Apostles, and by the continuall practice of the Ancienſe Church, and by the testimony of the Scripture, obſerned and ſubſtituted into the place of the ſewiſh Sabbath, inepte faciunt, they doe foolishly, who ſay that the obſeruation of the Lords Day is of tradition, and not from the Scripſture, that by this meane: they might eſtablish the Traditions of men. And againe, The cause of this change is the rerefrection of Christ, and the benefit of the reſtoring of the Church by Christ, the

* Non dubi
tamus quin
varie apud
Christianos
Sabbatum
violetur, non
abſtinendo
ab iis qua
aliis diebus
licita ſunt.
Armin. Iu.
nius, Praeſt
in Gen. 2. 3.

426

The Practice of Piety.

the remembrance of which benefit
did succeed in the place of the
memory of the creation, Non hu-
mana traditione, sed Chriſt
ipſius obſeruatione & institu-
to: Not by the tradition of man,
but by the obſeruation and appoint-
ment of Chriſt, who both on the
day of his refurrection, and on e.
uery eighth day after, vnto his
ascension into heauen, did appeare
unto his Disciples, and came into
their affemblies.

9. Because that the Lord
himselfe expounded the end of
the Sabbath, to bee a ſigne and
document for euer, betwixt him
& his people, that hee is Iehouah,
by whom they are ſanctified: and
therefore mult onely of them
bee worſhipped; and vpon the
paine of death, charged his
people for euer to keepe this
memoriall vniolated. But this
end is morall and perpetuall :
Therefore the Sabbath is mo-
rall and perpetuall. What God
bath

Exo. 31:13,
14, &c.

Ezech. 20.

1, 10.

Ezek. 41. 1,

2, 3, &c.

Exo. 25:2.

Armin di-
ſput. Theol
in precept. 4.

Thef. 14.

Ac. 10. 15.

427

The Practice of Piety.

hath perpetually ſanctified, let no
man euer presume to make com-
mon or prophane. Vpon this
ground it is, that the command-
ment tearmes this Day, the
Sabbath of the Lord thy God.
And God himselfe calls it, his
Holy day. And vpon the fame
ground likewife, the old Teſta-
ment conſecrated all their Sab-
baths & holy daies, to the wor-
ship and honour of God alone.
To dedicate therefore a Sabbath
to the honour of any creature,
is groſſe Idolatry. For the firſt
Table makes it a part of Cods
worſhip, to have a Sabbath to
his honour: So doth Leuit. 23.
3, 37, 38, &c. and Ezec. 20. 20.
Nehe. 9. 14. the Sabbath is put
for the whole worſhip of God.
And our Sauiour teacheth, that
wee muſt worſhip the Lord God
onely, Matth. 4. and therefore
keepe a Sabbath to the onely
honour of God. The holy Ghoſt
notes it as one of Ieroboams
greatest

lfa. 58. 13.

428

The Practice of Pietie.

greatest finnes: That hee ordained a feast from the deuice of his owne heart, 1. King. 12. 33. And God threatneth to visit Israel for keeping the dayes of Baalim: that is, or Lords, as Papists doe of Saints, Hof. 2. 13. but faith that such forget him. And so indeed none are lesse carefull in keeping the Lords Sabbath, then they who are most superstitious obseruers of Mens Holy dayes, The Church of Rome therefore commits grosse Idolatry.

First, in taking vpon her to ordaine Sabbaths, which belongs only vnto the Lord of the Sabath to doe.

Secondly, in dedicating those Holy-dayes to the Honour of Creatures, which in effect is to make them sanctifying Gods.

Thirdly, in tying to these dayes Gods worship, prayers, fasting and merit.

Fourthly, in exacting on these dayes of Mens invention, a greater

Reade H. Wolphius Chronol. de Tem. lib. 2. c. 4. pag. 118. & cap. 7. pag 104. &c.

429

The Practice of Piety.

greater measure of Solemnity and sanctification, than vpon the Lords Day, which is God's Commandement, which in effect is to preferre Antichrift before Christ. Our Church nath iustly abolished all superstitious and idolatrous feasts: and onely retraines a few holy-dayes to the honour of God alone, and eating of seruants, Deut. 5. 14. though long custome forceth to vse the oldnames, for cimill distinction: As Luke vsed the prophane names of Castor and Polux, Act. 28. 11. and Christians of Fortunatus, 1. (or 16. 17. Mercurius, Rom. 16. 14. and lews of Mardochens day, 2. Machab. 15. 17.)

10. Lastly, the examples of God's Judgements on Sabbath-breakers, may sufficiently feale vnto them, whose hearts are not feared, how wrathfully Almighty God is displeased with them, who are wilfull prophane

430

The Practice of Piety.

Num.15.32

2 Msc.8.

27,28.

Cant. Maga. del. 12.6.6.

Disp. de tempore, ferm. 1. 17.

Tho. Cantipra.lib. 2.

delapid Tempoli admiran. Vindict diu.

Theo. hift.

Theo. hift.

ners of the Lords Day.

The Lord (who is other wife the God of mercy) commanded Moses to stone to death the man, who (of a presumptuous mind) would openly goe to gather Stickes on the Sabbath Day. The fact was small; True: but his sinne was the greater, that (for so small an occasion) would prefume to breake so great a commandement.

Nicanor offering to fight againft the fewes on the Sabbath Day, was flaine himselte, and 35000 of his men.

A Husband-man grinding corne vpon the Lords Day, had his Meale burnt to afhes.

Another carrying Corne on this day, had his Barne, and all his Corne therein burnt with fire from heauen the next night after.

Also a certaine Noble man (prophaning the Sabbath vſually in hunting) had a Childe by

431

The Practice of Piety.

by his wife, with a head like a dog, and with eares and chaps, crying like a hound.

Acouetous Flaxe wife at Kinflat in France, Anno. 1559. vsing with her Maids to work at her Trade on the Lords Day, it seemed vnto them, that fire iflued out of the Flaxe, but did no harme: the next Sabbath it tooke fire indeede, but was quickly quenched: but not taking warning by this, the third Sunday after it took fire again, burnt the house, and so scorched the wretched woman, with two of her children, that they dyed the next day: but (through God's mercy) a childe in the cradle was taken out of the fire aline and vnburnt.

On the 13. of January, Anno Dom. 1582. beeing the Lords Day, the Scaffolds fell in Paris Garden, vnder the people, at a Bear-bating, so that eight were suddenly flaine, iunumerable hurt

Iohan. Fin. l.3. de Miraculis.

Stowes A-bridgment.

Anno. 1582.

Disteite tam moniti.

Dominiun non temnere Chriftum.

432

The Practice of Piety.

hurt and maimed. A warning to such, who take more pleasure on the Lords day, to be in a Theater beholding carnal sports, then to bee in the Church, serving God with the spiritual works of Piety.

Many fearefull examples of God's Judgements by fire, haue in our dayes bin shewed vpon diuers townes, where the prophanatió of the Lords day hath bin openly countenanced.

Stratford upon Avon was twice on the same day twelve-moneth (beeing the Lords day) almost consumed with fire: chiefly for prophaning the Lords Sabbaths, and for contem-ning his word in the mouth of his faithfull Ministers.

Tewerton in Devonshire, (whose remembrance makes my heart bleed) was oftentimes ad-monified by her godly Prea-cher, that GOD would bring some heavy Judgement on the Towne, for their horrible pro-

prophanation of the Lords Day, occasioned chiefly, by their Market on the day following. Not long after his death, on the third of Aprill, An. Dom. 1598. God (in lesse than halfe an houre) consumed, with a sudden and fearefull fire, the whole Towne, except only the Church, the Court-houſe, and the Almes-houſes, or a few poore peoples dwellings : where a man might haue seene 400. dwelling houſes all at once on fire, and above fiftie perſons consumed with the flame. And now againe, since the former Edition of this Booke, on the fift of August laſt, 1612. (14. yeeres since the former fire) the whole Towne was againe fired and consumed, except some thirtie houſes of poore people, with the Schoole-houſe, and Almes-houſes. They are blinde, who see not in this, the finger of God. God grant them grace, V when

433

Whileſt the Preachers cried in the Church, Prophaneneſſe, prophaneneſſe, Gain would not ſuffer them to heare: therefore, when they cryed, Fire, fire, in the street, God would not ſuffer any to help.

434

The Practice of Piesy.

when it is next built, to change
their Market-day, and to re-
mooue all occasions of propha-
ning the Lords Day. Let other
Townes remember the Tower
of Silee, Luke 13. 4. and take
warning by their neighbours
chaftifements; feare GODS
threatnings, Ier. 17. 27. and
beleeue Gods Prophets, if they
will prosper, 1. Chro. 20. 20.

Many other Examples of
Gods Judgements might bee
alleged; but if these are not
sufficient to terrifie thy heart
from the wilfull prophanation
of the Lords Day, proceed in
thy prophanation; it may be the
Lord will make thee the next
Example, to teach others to
keepe his Sabbaths better.

He punifheth some in this life,
to signifie how hee will plague
all wilfull transgreffors of his
Sabbaths at the last day.

Thus we haue prooued, that
the Commandement of the

Sib.

435

The Practice of Piety.

Sabbath is Morall, and that the
change of it, from the Seuenth
to the firſt day of the Weeke,
was inſtituted by the authority
of Chriſt, and of his Apostles.
But as in promulgating of the
Law, diuers ceremonies, pecu-
liar to the lews, were annexed,
the rather to bind that people
to the more carefull perfor-
mance thereof: as to the firſt
Commandement, their deline-
rance from Egypt; shadowing
their redemption from Hell: to
the firſt Commandement, length
of dayes in Canaan; typing eter-
nall life in Heauen: to the firſt
Commandement, Abſtinnence
from blood, and things strangled;
figuring the care to abitaine
from all kind of Murther: and
to the whole Law, the ceremo-
nie of a Parchment-lace; putting
them in minde to keepe within
the limits of the Law. So like-
wife to the fourth Commandement
were added ſome Ceremo-

V 2

nies

n. Num, 15.
18.

436

The Practice of Piesy.

a Num.28.
9,10.

b Exo.35.23
c Exo.16.23
d Deut.5.5.
e It was the Sabbath Day, on which Mo-fes and the children of Israel sang to God, when Pha-tsh and his Hofte were drowned in the Sea, Exod.15.
See Tiam. and Jun. Notes on Deut.5.15. and on Exo.12.15.

nies which peculiarly belonged to the fewes, and to no other people: as firſt, the double a Sa-crifices appointed for them on the Sabbath Day; ſhadowing how God will be ſerued on the Sabbath with greater obedi-ence than on the Weeke dayes. Secondly, the b rigid and firſt ceaſing from making of Fire, c dreising of meat, and all bo-dily labour; both d remembring them of their full deliverance by Moſes conduct from the ſie-rie Furnace, and ſluerie of E-gypt, vpon e that day; as also ſhadowing vnto them the eter-nall redemption of their Soules from Hell, by the death of Chriſt. Thirdly, the keeping of the Sab-bath vpon the precife Senenth day, in order of the Creation; ſha-dowing to the fewes, that Chriſt by his death, & reſting on their Sabbath in the Graue, ſhould bring them reſt & eafe, from the burthen and yoke of the Legall cere-

437

The Practice of Piety.

ceremonies, which neither they
nor their Fathers were able to
beare, Act 20.10. Col.2.16,17.
And howfoeuer in Paradise,
before mans Fall, the keeping
of the Sabbath on the ſeufenth
day of the Creation, was not a
Ceremonie, but an Argument of
perfection; yet after the Fall, it
became Ceremoniall, and ſubieſt
to change, in reſpect of the re-
ſtauration by Chriſt: As Man's
life, before the Fall, being Im-
mortalall, became afterwards
Mortalall; and nakedneſe, being
an Ornament before, became
afterwards a ſhame; and Mar-
riage became a Type of the
Mysticall union betwixt Chriſt
and his Church, Ephes. 5. And
to fulfill the Ceremonies (ad-
ded for the fewes ſake vnto the
Sabbath) Chriſt at his Death
reſted in the graue all the few-
ish Sabbath day; and by that
reſt, fulfilled all thofe Ceremo-
niall acceffaries. Now, as the
V 3 cea-

438

The Practice of Piety.

ceasing of the Ceremonies, annexed to the 1, 5, and 6. Commandments, and to Marriage, did not abolish those Commandments, and Marriage; nor cause them to cease from being the perpetual Rules of God's worship, and mans righteousness: no more did the abrogating of the Ceremonies, annexed to the Sabbath, abolish the moralitie of the Commandement of the Sabbath. So that though the Ceremonies be abolished, by the accesse of the Substance; and the Shadow ouer-shadowed by the Bodie (which is Chrift:) yet the holy rest (which was commanded and kept, before either the Iewes were a people, or those Ceremonies annexed to the Sabbath) still continued as Gods perpetual Law; whereby all the posteritie of Adam are bound to rest from their ordinarie businesse, that they may wholly spend every

seventh day in the solemn worship, and onely seruice of God, their Creator and Redeemer: but in the substance of the fourth Commandement, there is not found one word of any Ceremonie.

The chiefest obiections against the moralitie of the Sabbath, are three:

1. That of Paul to the Galatians: That observed dayes, and moneths, and times, and yeeres, &c. But there the Apostle commends not the morall Sabbath, (which we call the Lords Day, and which he himselfe ordained according to Chrifts commandement, in the same Churches of Galatia and Corinth, and kept himselfe in other Churches:) but he speakes of the Iewihs dayes, and times, and yeeres, and the keeping of the Sabbath on the seventh day from the Creation, which he tearmeth shadowes of things to come, abolished now by

439

Obiec.
Gal.3:10.

1.Cor.16:1.
and 14:37.

Aft.20:7.

V 4 * by

44º

The Practice of Piety.

Col.2.17.
Leuit.33.
37,38.

Obiect.2.
Col.2.16.

Obiect.3.
Rom.14.15.

Rom.15.1.

by Chrift the Body; and in the
Law are called *Sabbaths*, but
diftinguished from the *Morall
Sabbaths*.

2. That of *Paul* to the Co-
loffians : Let no man therefore
condemne you in meat and drinke,
or in respect of an holy day, or of
the new Moone, or of the Sabbath
dayes. But heere the Apoſtle
meaneth the *Jewisb* ceremoni-
all Sabbaths; not the Christian
Lords Day, as before.

3. That of the ſame Apoſtle
to the Romaneſ: This man eſſe-
meth one day aboue another day;
and another counteth every day
alike, &c.

But S. Paul makes no ſuch
account: for the queſtion there
is not betweene ſew and Gen-
tiles, but betweene the ſtronger
and weaker Chriſtians. The
ſtronger eſteemed one day aboue
another; as appears, in that
there was a day both comman-
ded, & receiued in the Church,
every

The Practice of Piety.

441

every where knowne and hon-
noured by the Name of the
Lords Day. And therefore *Paul*
faith here, that bee that obſerued
this Day, obſerued it unto the
Lord. The obſeruation where-
of, because of the change of the
Jewishteenth day, ſome weake
Christians (as many now-a-
dayes) thought not so neceſſa-
ry: so that if men (because the
Jewisb day is abrogated) will
not honour and keepe holy the
Lords Day, but count it like o-
ther dayes: it is an argument
(faith the Apoſtle) of their
weakeneſſe, whose infirmitie
muſt bee borne, till they haue
time to bee further inſtructed
and perſwaded. Other obiecti-
ons are triuolous, & not worth
the anſwering.

The true manner of keeping holy
the Lords Day.

Now the ſanctifying of
the Sabbath conſits in
V. 5. two.

442

The Practice of Piety.

two things. First, In resting from all seruile and common businesse, pertaining to our naturall life. Secondly, In confeecrating that Rest wholly to the seruice of God, and the vse of those holy meanes, which belong to our spirituall life.

For the first.

1. The seruile and common works, from which we are to cease, are generally all civil works, from the least to the greatest.

More particularly:

First, from all the workes of our Calling, though it were reaping in the times of Harueft.

Secondly, from carrying burthens, as Carriers do; or riding abroad for profit, or for pleasure: God hatn commanded, that the beaſts ſhould reſt on the Sabbath day, because all ocſaſion of trauelling or labouring with them, ſhould be cut off from man. GOD giues them that Day a reſt; and hee that, without neceſſitie, deprives them

*Exo. 31. 20,30.
Exo. 31.13, 14.

xod. 31. 11, &c.
Exo. 34.21.
Neh. 13.39.
Icr. 17, 21, 22, 27.

Deut. 5. 14.

443

The Practice of Piety.

them of their reſt on the Lords Day; the groanes of the poore tyred beaſts ſhall, in the day of the Lord, rife vp in Iudgement against him. Likewise, ſuch as ſpend the greatest part of this Day in trimming, painting, and pampering of them ſelues, like lezabels, doing the Dinelſ work vpon Gods Day.

Thirdly, from keeping of Faires, or Markets: which for the moſt part, God puniſheth with pestilence, fire, & ſtrange floods.

Fourthly, from studying any Books, or Science, but the holy Scripſtures, and Diuinitie: For our ſtudie muſt be, to be rauished in ſpirit vpon the Lords Day. In a word, thou muſt on that Day cease in thy calling, to doe thy worke; that the Lord by his calling, may do his worke in thee. For what ſoever is gotten by common working on this Day, shall neuer bee bleſſed of the Lord:

Rom. 8. 22.
Deut. 25. 4.
1. Cor. 9. 30.

Neh. 13. 15, 16, 17.

Apoc. 1. 25.

444

The Practice of Pious.

Lord: but it will prove like
Achans Gold, which being got
contrarie to the Lords Com-
mandement, brought the fire
of Gods Curse vpon all the reft
which he had lawfully gotten.
And if Christ scourged them
out as theenes, who bought and
sold in his Temple, (which was
but a ceremonie, shortly to be a-
brogated:) is it to be thought,
that he will suffer those to
escape unpunished, who (con-
trarie to his Commandement)
buy and sell on the Sabbath day,
which is his perpetuall Law?
Christ calleth such, sacrilegi-
ous Theeues; and as well may
they steale the Communion Cup
from the Lords Table, as steale
from God the chiefest part of
the Lords Day, to confume it in
their owne lufts. Such shall one
day finde the Judgements of
God, heauier than the opinions
of man.

Fifthly, from all recreations
and

The Practice of Pious.

445

and sports, which at other times
are lawfull: for if lawfull works
be forbidden on this day, much
more lawfull sports; which doe
more steale away our affections
from the contemplation of bea-
wently things, than any bodily
worke or labour. Neither can
there be vnto a man (that de-
lighteth in the Lord) any grea-
ter delight or recreation, than
the sanitifying of the Lords day.
For can there bee any greater
joy for a person cödemned, than
to come to his Prince his house
to haue his pardon sealed ? for
one that is deadly sicke, to come
to a Physician that can cure him?
or for a Predigall child, that fed
on the huskes of Swine, to bee
admitted to eate the bread of
Life at his Fathers Table ? or
for him who feares for sinne the
tidings of death, to come to
heare from God the assurance
of eternall life ? If thou wilt
allow thy selfe or thy feruant
re-

1sa. 58. 13,
14.

Psal. 37.

446

The Practice of Piety.

recreation; allow it in the fixe
dayes, which are thine: not on
the Lords Day, which is neither
thine, nor theirs. No bodily re-
creation therefore is to be vfed
on this day; but so farre, as it
may helpe the soule to do more
cheerefully the Service of the
Lord.

Sixtly, from große feeding,
liberall drinking or Wine, too
strong drink; which may make
vs either drowsie, or unapt to
ferue God with our hearts and
minds.

Seuenthly, from all talking
about worldly things : which
hindreth the sanctifying of the
Sabbath, more than working;
seeing one may worke alone, but
cannot talke but with others.

He that keepes the Sabbath,
onely by resting from his ordi-
narie worke, keepes it but as a
Beast. But rest on this day, is
so farre commanded to Christ-
ians, as it is an helpe to sancti-
fication

Eph. 5.10,19.
Rom. 2.11.
Deu. 28.47.

Isa. 58. 13.

The Practice of Piety.

fication; and labour so farre for-
bidden, as it is an impediment to
the outward and inward wor-
ship of God.

If then those Recreations,
which are lawfull at other
times, are on the Sabbath not
allowed; much more those that
are altogether at all times vn-
lawfull. Who, without mour-
ning, can endure to see Christi-
aus keepe the Lords Day, as if
they celebrated a feast rather
to Bacchus, then to the honor of
the Lord Iefus, the Saujour and
Redeemer of the World? For
hauing serued God but an heure
in outward shew, they spend
the rest of the Lords Day, in
sitting downe to eat and drink, and
rising up to play: First, balaRing
their bellies with eating and
drinking; and then feeding their
lufts with playing and dancing.
Again, which prophanation,
all holy Divines, both old and
new, have in their times most
bitterly

447

1. Cor. 10. 7.

Eccl. 31. 6,
18,19.

448

Melismus enim
sunt quan-
libet in
Sabbato,
Aug. in tit.
Psal. 91.

Acf. 17.31,
Rom.2. 12,
&c.
2. Thef. 2,3,
&c.

The Practice of Piety.

bitterly inueighed. Infomuch,
that Augustine affirmeth, that
it was better to plough, than to
dance upon the Sabbath Day.

Now in the Name of Al-
mighty God (who refted, hauing
created Heauen and Earth;)
and of his eternal Sonne Jesu,
the Redeemer of his Church,
who shall shortly come, on the
dreadfull day of Doome, to
judge all men according to the
obedience which they haue
shewed to his Commande-
ments : I require thee who
readeft these words, as thou
wilt anſwer before the face of
Christ, and all his holy Angels
at that day, that thou better
weigh and confider, whether
Dancing, Stage-playing, Maf-
king, Carding, Dicing, Tabling,
Cheſe-playing, Bowling, Shooting,
Beare-bayting, Carowsing, Tep-
ling, and ſuch other fooleries of
Robin-hood, Morrice-dances,
Wakes, and May-games, be ex-
ercifes

The Practice of Piety.

ercifes that God will bleſſe and
allow on the Sabbath Day. And
feeing that no action ought to
bee done that day, but such as
whereby wee eyther bleſſe God,
or looke to receiue a blſſing
from God; how dareſt thou do
thofe things on that bleſſed day,
on which thou dareſt not to
pray to God to beſtow a bleſſing
on it, to thy vſe ? Heate this,
and tremble at this, O prophane
youth, of a prophane age !

O heart all frozen, and void
of the feeling of the grace of
God? that hauing every day in
fixe, every houre in every day,
every minute in every houre, so
taſted the ſweet mercie of thy
God in Chriſt, without which
thou hadſt perſhed euery mo-
ment! Yet canſt not find in thy
corrupt and irreligious heart,
to ſpend in thy Maſters ſer-
uice that one day of the weeke,
which he hath referred for his
owne prayſe and worſhip! Let
men

449

450

Laitan.lib.7.
cap.2.

The Practice of Piety.

men, in defence of their pro-
phaneffe, object what they
will, and answer that the Diuell
puts in their mouthes: yet I
would wifh them to remember,
that seeing it is an ancient tra-
dition in the Church, that the
Lords second comming shall be
upon the Lords Day; how little
loy they should haue, to be o-
uertaken in those carnall sports,
to pleafe themselves, when
their Master should finde them
in spirituall Exercifes, seruing
him. The prophaned wretch
would then wifh rather to be
taken kneeling, at prayers in the
Church, then skipping like a
Goat, in a Daunce. If this can-
not moome, yet I would wifh
our impure gallants to remem-
ber, that whileft they thus
daunce on the Lords Day (con-
trarie to the Lords commande-
ment) they doe but daunce a-
bout the pits brinke; and they
know not which of them shall
first

451

The Practice of Piety.

first fall therein. Whereinto
being once falne, without re-
pentance, no Greatnesse can ex-
empt them from the vengeance
of that great GOD, whose
Commandement (contrarie to
their knowledge and Consci-
ence) they doe thus preumpri-
ously transgresse. If then Gods
Commandement cannot de-
terre thee, nor Gods Word ad
uise thee; I say no more, but
what S. John said before mee.
* Hiee which is filthie, let him be
filthie still.

For the second.

2. The Consecration of the
Sabbaths rest, confists in perfor-
ming three forts of duties: First,
before ; secondly, at ; thirdly,
after the publike Exercifes of
the Church.

The duties to be performed be-
fore the publike Exercifes are;

1. To give ouer working be-
time on the Ene, that thy body
may be the more refreshed,
and

Apo.12.11.

* This was
the last and
heauieft
Curse that
Saint John
wifhed fpi-
rituall Ba-
tylon.

452

The Practice of Piety.

Apo.2. & 3.

Isa. 56. 2,
&c. & 58.
13, &c.

and thy minde the better fitted
to sanctifie the Sabbath on the
next day. For want of this pre-
paration, thy selfe and thy fer-
uants being tyred with labour
and watching the night before,
are so heauie, that when you
would bee seruing God, and
hearing what his Spirit sayth
unto his Church, for your soules
instruccion, you cannot hold
vp your heads for sleeping; to
the dishonour of God, the offence
of the Church, and the shame
of your selues: therefore the Lord
commands vs not only to keepe
Holy, but also to remember a-
fore-hand the Sabbath day, to
keepe it holy, by preparing our
hearts, and remouing all bufi-
nesse that might hinder vs to
consecrate it, as a glorious Day
unto the Lord. Therefore where-
as the Lord in the other Com-
mandement's doth but eyther
bid, or forbid; hee doth both in
this Commandement, and that
with

453

The Practice of Piety.

with a speciall *Memorandum* :
As if a Maſter ſhould charge
his ſeruant to looke well vnto
ten things of great truſt; but, to
haue a more ſpeciall care to re-
member one of theſe ten, for di-
uers weightie reaſons: ſhould
not a faithfull ſeruant that loues
his Maſter, ſhew a more ſpeciall
care vnto that thing, aboue all
other buſineſſe?

Thus *Moses* taught the peo-
ple ouer-night to *remember* the
*Sabbath*: and it was a holy cu-
ſtome among our *fore-fathers*,
when at the ringing to Prayer
on the Eue before, the *Hus-
bandman* would giue ouer his
labour in the Field, and the
*Tradef-man* his worke in the
Shop, and goe to Euening Pray-
er in the Church, to prepare
their ſoules, that their mindes
might more chearefully attend
Gods worſhip on the *Sabbath
Day*.

2. To poffeſſe that night thy
veſſel

Exo.16.23,
&c.

454

The Practice of Piety.

Exo.9.24.
1.Cor.7.5.
Gen.35.2.
1.Thel.4.4.
1.Sam.11.5.
Exo.19.16.
Psal.9.22.
Eccl.4.17.

vesseſt in Holinesſe and Honour,
that thou mayeſt preſent thy
ſoule more purely in the fight of
God, the next morning.

3. To rife vp early in the morning on the Sabbath day. Be careful therefore to rife sooner on this day, than on other dayes; by how much the ſeruice of God is to be preferred before all earthly businesſes: For there is no Maſter to ſerve, to good as God; and in the end, no worke ſhall be better rewarded than his ſeruice.

4. When thou art vp, consider with thy ſelſe, what an impure ſinner thou art, and into what an holy place thou goeſt to appeare; before the meſt holy God, who ſeeth thy heart, and hateth all impuritie & hypocriſie. Examine thy ſelſe therefore before thou goeſt to Church, what grievous ſinnes thou haſt committed the Weeke paſt; confesse them vnto God, and earnestly

neſtly pray for the pardon and
forgiuenſe of them; and to
reconcile thy ſelſe with God in
Christ. Renue thy vowes, to
walke more conſcionably; and
pray for an encreafe of thofe
graces which thou haſt, and a
ſupply of thofe which thou
wanteſt. But especially pray,
that thou mayeſt haue grace to
heare the Word of God read
and preached with profit: and
that thou mayeſt receine the
holy Sacrament with comfort (if
it be Communion day) that God
by his holy Spirit would aſiſt
the Preacher, to ſpeake some-
thing that may kill thy ſizne, and
comfort a ſonle: which thou
mayeſt ace in this, or the like
fort.

A Morning Prayer for the
Sabbath day.

O L ORD most high, O
GOD eternall, all whose
Workes are glorious, and whose
Thoughts are very deepe: there
can

455

Col.4.3.

Pf.71. 1,2,
3.

456

The Practice of Piety.

I. Chro. 29.
II, &c.

can be no better thing, than to prayse thy Name, and to declare thy louing kindneffe in the Morning, on thy holy and blessed Sabath Day. For it is thy Will and Commandement, that wee should sanctifie this Day in thy seruice and prayse; and in the thankesfull remembrance, as of the Creation of the World by the power of thy Word, so of the Redemption of Mankind by the death of thy Sonne. Thine (O Lord) I confesse, is Greatneffe, and Power, and Glory, and Vicerie, and Prayse; for all that is in Heauen and Earth is thine: Thine is the Kingdome, O Lord, and thou excellest as Head on all. Both Riches & Honor come of thee, and thou reignest ouer all, and in thine hand is Power and Strength, and in thine hand it is to make great, and to give grace unto all. Now therefore, O my God, I prayse thy glorious Name; that whereas I a wretched Sinner, hauing so many

457

The Practice of Piety.

many wayes prouoked thy Maiestie to anger and displea-
fure, thou notwithstanding
of thy fauour and goodneſſe,
(paſsing by my prophaneneſſe
and infirmities) haſt vouchſa-
fed to adde this Sabbath againe
into the number of my dayes.
And vouchſafe, O heauenly
Father, for the merits of Jesus
Christ thy Sonne (whofe glo-
rious Refurrection thy whole
Church celebrateth this day)
to pardon and forgiue mee all
my fins and mif-deeds. Especi-
ally, O Lord, * cleanſe my
ſoule from thofe filthy finnes,
with the blood of thy moſt
pure and undefiled Lambe,
which taketh away the finnes of
the World. And let thy Holy
Spirit more and more subdue
my corruptions, that I may be
renewed after thine owne Image,
to serue thee in newneſſe of life,
and holineſſe of conuerſation. And
as of thy mercie, thou haſt
brought

*Here thou
maiest con-
fesse what.
faconer fin
of the last
week:
clogs thy
conscience.
Ioh 1.29.

458

The Practice of Piesy.

brought mee to the beginning
of this bleffed day : so I be-
feech thee, make it a day of
Reconciliation, betwixt my fir-
full soule, and thy Diverse Ma-
iestie. Giue me grace to make
it a day of Repentance vnto
thee, that thy goodneſſe may
ſeale it to bee a day of pardon
vnto mee: and that I may re-
member that the keeping Ho-
ly of this day, is a commande-
ment which thine owne finger
hath written: That on this
day, I might meditate on the
glorious workes of our Crea-
tion and Redemption, and learne
how to know and to keepe all
the reſt of thy holy Lawes and
Commandements. And when
anon, I ſhall with the reſt of
the holy Asſembly, appeare
before thy preſence in thy
House, to offer vnto thee our
Morning ſacrifice of praise and
Prayer; and to heare what thy
Spirit, by the preaching of thy
Word,

459

The Practice of Piety.

Word, shall ſpeake vnto thy ſer-
uant, O let not my finnes ſtand
as a Cloud, to ſtop my prayers
from ascending vnto thee, or to
keepe backe thy Grace from
defscending to thy Word, into
my heart. I know O Lord,and
tremble to thinke; that three
parts of the good ſeed falls vp-
on bad ground: O let not my
heart be like the High way,
which through hardneſſe, and
want of true vnderſtanding, re-
ceives not the Seed till the euill
one commeth, and catcheth
it away: nor like to the ſtony
ground which heareth with ioy
for a time, but falleth away as
ſoone as perſecution arifeth for
thy Gospels ſake: nor like the
Thorny ground, which by the
cares of this world and the deceit-
fulneſſe of riches, choketh the word
which it heareth, and makes it al-
together unfruitfull: but that
like vnto the good ground, I
may heare thy Word, with an
X 2 honest

Mat. 13. 1.
& Luk. 8.

25.

460

The Practice of Piety.

Col. 4, 8.

A&c. 26. 1.

1 Thec. 5. 13

Hcb. 13. 17.

I Cor. 11.

10.

I ph. 13. 10.

I Pet. 1. 12.

honest and good Heart, under-
Stand it, and keepe it, and bring
forth fruit with patience, in that
measure that thy Wisedome
shall thinke meete for thy glo-
ry, and mine euerlafting com-
fort. Open likewife, I befeech
thee, O Lord, the doore of vttte-
rance, vnto thy faithfull ser-
uant, whom thou haft sent vn-
to vs to open our eyes, that wee
may turne from darkenes to light,
and from the power of Satan, vn-
to God: that wee may receiue for-
giuenesse of sinnes, and inheritance
among them which are sanctified
by faith in Christ. And giue mee
grace to submit my selfe vnto
his Miniftery, as well when hee
terrifieth me with iudgements,
as when hee comforteth mee
with thy Mercies, and that I
may have him in singular loue
for his workes fake; becaufe he
watcheth for my Soule, as hee
that muſt giue an account for
the fame vnto his Maſter. And
giue

461

The Practice of Piety.

giue mee grace to behaue my
ſelſe in the holy Congregation
with comelineſſe and reuene-
rence, as in thy preſence, and
in the fight of thy holy An-
gels. Keepe mee from drowſi-
neſſe and ſleeping, and from
all wandring thoughts, and
worldly imaginations: ſancti-
ſie my Memory, that it may be
apt to receiue, and firme to
remember thofe good and
profitable Doctrines, which
ſhall bee taught vnto vs out of
thy Word. And that through
the aſſistance of thy Holy Spi-
rit, I may put the fame leſſons
in practice for my direction in
proſperitie, for my consola-
tion in miſery, for the amend-
ment of my life, and the glo-
ry of thy Name. And that
this day, which godleſſe and
prophane perſons ſpend in their
owne lafts and pleaſures, I (as
one of thy oſtedient ſeruants)
may make my chieſe delight to

X 3

con-

462

The Practice of Piety.

1sa 66.33.

confecrate it to thy glory and honour, not doing mine owne wayes, nor seeking mine owne will, nor speaking a vaine word; but that ceasing from the workes of Sinne, as well as from the workes of mine ordinary calling, I may through thy bleſsing, feele in my heart the beginning of that eternal Sabbath, which in vnſpeakeable ioy and glory I ſhall celebrate with thy Saints and Angels, to thy prieſe and worſhip in thy heauenly kingdome for euermore. All which I humbly craue at thy hands, in the name and mediation of my Lord; in that forme of Prayer which hee hath taught me,

Our Father which art in Heaven, &c.

Having thus in private prepared thine owne ſoule, if thou haſt the charge of a Family, call

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The Practice of Piety.

call all thy Household together, reade a Chapter, and pray as in the weeke dayes: but remember so to dispatch these private preparations and duties, as that thou and thy Familie may bee in the Church, before the beginning of Prayers: Elſe your private exercifes are rather an hinderance than a preparation. And as thou (and thy Household) doe goe in all remembrance towards the Church, let euery one meditate thus with himselfe.

Things to be meditated as thou goest to the Church.

1. That thou art going to the Court of the Lord & to ſpeake with the great God by prayer; and to heare his Maieſty. ſpeake vnto thee by his Word, and to receiue his bleſſing on thy ſoule, and thy honest labour, in the fixe dayes laſt paſt.

X 4

2.Say

Psal. 100.4.

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The Practice of Piety.

The second sort of Duties which are to be performed at the time of the Holy Assembly.

1 Cor.12.13
Act.2.2,
46. & 4. 32.

Eccl. 5.2.

VV
Hen prayers begin,
lay aside thine owne
priuate Meditations; and let
thine *Heart* ioyne with the Mi-
nifter and the whole *Church*,
as being *one body* of Christ; and
because that God is the God of
order, he will haue all things to
be done in the *Church* with *one
heart and accord*, and the exer-
cifes of the *Church* are com-
mon and publique. (t is therefore
an ignorant pride, for a man to
thinke his owne priuate pray-
ers more effectuall than the
publique Prayers of the whole
Church. *Salomon* therefore ad-
uiſeth a man not to be *raſh*, to
vtter a thing in the Church
before GOD. *Pray* therefore
when the Church *prayeth*, *ſing*,
when they *ſing*, and in the acti-
on

The Practice of Piety.

on of kneeling, standing, sitting,
and such indifferent ceremo-
nies (for the auoyding of scan-
dall, the continuance of charity,
and in testimony of thine obedi-
ence) * confirme thy selfe to
the manner of the Church
wherein thou liueſt.

Whileſt the Preacher is ex-
pounding and applying the
Word of the Lord, looke vpon
him; for it is a great helpe to
ſtirre vp thine attention, and
to keepe thee from wandring
thoughts: ſo the eyes of all that
were in the Synagogue, are ſaid
to bee ſaftoned on Christ whileſt
hee preached: and that all the
people hanged vpon him when
they heard him. Remember
that thou art there as one of
Christ's Disciples, to learne the
knowledge of Saluation, by the
remission of Sinnes, through the
tender mercie of GOD, Luke
1-77.

Bee not therefore in the
School's

457

Ezek. 46. 10.
Mal. 11:0.3.

* Cum Romam venio,
Juriuno Sab-
batto, cito hic
sum, non Ie-
iuano. Sic &
tu ad quam
forse Eccleſi-
am vegeris,
eius morbi
ferua, ſicui-
quam non
vis effe ſcä-
d. Iovee
quemquam
tibi. Ambr.
confi. Aug.
Ep. ad Con-
uar.
Luke 4. 20.
Luke 19:48

470

Luk.24:32.

a Luk.ii. 23

b Ro.15,16

c Deu.33.3

d Ioh.10.27

e Ioh.8. 47.

& 18.37.

f Luk.8.24.

Mar.3.35.

The Practice of Piety.

what the Spirit speaks to the Church. And, did not our hearts burne within vs, whilest hee oped unto vs the Scriptures?

And thus to heare the Word, hath a (a) bleffing promifed thereto. It is the accepta-bleſt (b) ſacrificing of our ſelues vnto God. It is the (c) ſureſt note of Chriſts Saints : The (d) trueſt mark of Chriſts ſheep: the (e) apparantefl ſigne of Gods Elect: the very blood as it were, which vniteth vs to be the (f) ſpirituall kindred, Brethren and Sifters of the Sonne of GOD. This is the belt Art of memory for a good hea-ter.

When the Sermon is en-ded :

1. Beware thou depart not like the nine Lepers, till that for thine inſtruction to ſauing health, thou haſt returned thankes and praisſe to God by an after prayer, and ſinging of

a

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The Practice of Piety.

a Pſalme : and when the bleſſing is pronounced, ſtand up to receiue thy part therein, and heare it, as it Chriſt himſelfe (whose Minifter hee is) did pronounce the fame vnto thee: for in this caſe it is true : Hee that heareth you, heareth mee, and the Sabbath Day is Bleſſed, becauſe God hath appoin-ted it to bee the Day, wherein by the mouth of his Ministers, hee will bleſſe his people, which heare his Word, and gloriſe his Name. For though the Sab-bath Day in it ſelfe be no more bleſſed than the other ſixe dayes, yet (because the Lord hath appointed it to holy vſes aboue others) it doth as farre excell the other dayes of the Weeke: as the conſcrated bread which wee receiue at the Lords Table, doth the common bread which wee eate at our owne Ta-ble.

1. If it bee a Communion day,

Eze.46. 16.

Luk.10.16.

Num.6.23,

27.

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The Practice of Pietie.

day, drawneere to the Lords Table, in the wedding garment of a faithfull and penitent heart, to be partaker of so holy a banquet.

And when Baptisme is to bee adminiftred, stay and be-hold it with all reuerent attention, that so thou mayest; First, shew thy reuerence to Gods ordinance; Secondly, that thou mayest the better consider thine owne engrafting into the visible body of Christ's Church: and how thou performest the vowes of thy new Covenant. Thirdly, that thou mayest repay thy debts in praying for the Infant which is to be baptized (as other Chriftians did in the like case for thee) that God would give him the inward effects of Baptisme, by his Blood and Spirit. Fourthly, that thou mayest affift the Church in praising God for grafting another member into his

473

The Practice of Piety.

his mysticall Body. Fifthly, that thou mayest prooue, whether the effects of Chrifts death killinne in thee; and whether thou be rayed to newneffe of life, by the vertne of his Re-surrection: and to be humbled for thy wants, and to be thankfull for his grace. Sixtly, to shew thy selfe to be a free man of Chrifts Corporation; hauing a voyce or consent in the admission of others into that holy societie.

3. If there be any Collection for the Poore; freely, without grudging, beſtow thine Almes, as God hath blessed thee with abilitie.

And thus farre of the duties to be performed in the holy Assembly.

Now

1. Cor. 16. 1.

1. Cor. 9. 5,

6,7, &c.