TO THE HIGH AND mighty Prince CHARLES, Prince of WALES.

CHRIST IESVS, the 1 Tim. 6.15. Apoc. 17.14. PRINCE of Princes, blesse your Highnesse with length of dayes, and an increase of all Graces, [Page] which may make you true­ly prosperous in this life, and eternally happy in that which is to come.

Ionathan shot 1 Sam. 20 20. three Arrowes to driue Dauid further off from Sauls fu­rie: and this is the third Epistle which I haue writ­ten to draw your High­nesse neerer to Gods fa­uour, by directing your heart to beginne (like Io­siah) in your 2 Chron. 34.3▪ youth to seeke after the GOD of DAVID (and of IACOB) your Father: Not, but that I know, that your High­nesse doth this without mine admonition; but be­cause [Page] I Qui monet vt facias quod iam facis: ipse monendo, laudat, & hortatu cō ­probat actae suo. would with the Apostle, haue you, to Cor. 8.7. a­bound in euery Grace, in faith and knowledge, and in all diligence, and in your loue to Gods Ser­uice and true Religion. Neuer was there more neede of plaine and vnfai­ned Admonitions: for the Comicke in that saying seemes but to haue prophe­sied of our times, Obse­quium amicos, veritas o­dium parit. And no mar­uell; seeing that wee are fallen into the dregges of Time, which being the last, must needes be the worst dayes. And how can there [Page] be worse, seeing Vanitie knowes not how to be vai­ner, nor Wickednesse how to be more wicked? And whereas heretofore those haue beene counted most holy, who haue shewed themselues most zealous in their Religion: they are now reputed most discreet, who can make the least pro­fession of their Faith. And that these are the last daies, appeares euidently; because that Securitie of mens e­ternall state hath so ouer­whelmed (as CHRIST fore-told it should) all sorts:Mat. 25.1. &c. that most who now liue,2 Tim. 3.4 are become louers of plea­sures [Page] more then louers of God. And of those who pretend to loue GOD. O GOD, what sanctified hart can but bleede to beholde how seldome they come to prayers? how irreue­rently they heare Gods Word? what strangers they are at the Lords Ta­ble? what assiduous spe­ctators they are at Stage-playes? where being Chri­stians, they can sport them­selues to heare the Vassals of the Exemplū accidit Do­mino test [...] ▪ mu [...]ieris quae Theatrum ae [...]ij [...], & in­de cum Dae­monio redij [...] Ita (que) in e [...] ­orcismo cùm oneraretur immundus spiritus, quod ausus est fide [...]em aggredi: con­stantèr & iustissimè quidem (in­quit) feci, in meo eam in­ueni. Tert. de spect. lib. cap. 26. Diuell scoffing Re­ligion, and blasphemously abusing phrases of holy Scripture on their Stages: as familiarly as they vse [Page] their Tabacco-pipes in their bibbing-houses. Therefore Tertullian in cap. 26. cals the Stage dia­boli Eccle­siam, and cathedram pestilentia­rum. So that he who would now a­dayes seeke in most Chri­stians, for the power, shall scarse almost finde the ve­ry shew of godlinesse. Ne­uer was there more sin­ning, neuer lesse remorse for sinne. Neuer was the Iudge neerer to come, Iam 5 9. Apo. 22.20. ne­uer was there so little pre­paration for his com­ming. And if the Bride-groome should now come; how many (who thinke themselues wise enough, and full of all knowledge) would be found foolish Virgines, without one [Page] droppe of the Oyle of sa­uing Faith in their lamps? Mat. 25.8. For the greatest wisedome of most men in this age; con­sists in being wise, first, to deceiue others, and in the end, to deceiue themselues.

And if sometimes some good Booke haps into their hands; or some good mo­tion comes into their heads, whereby they are put in minde to consider the vncertaintie of this life present; or how weake assurance they haue of e­ternall life if this were en­ded: and how they haue some secret sinnes, for which they must needes re­pent [Page] here, or be punished for them in Hell here­after▪ Securitie then forth­with whispers the Hypo­crite in the Eare, that though it be fit to thinke of these things; yet, It is not yet time, and that hee is yet young enough (though hee cannot but know that many millions as young as himselfe, are already in hell, for want of timely Repentance,) Presumption warrants him in the other Eare, that hee may haue time hereafter at his leasure to repent: and that howso­euer others dye, yet hee is [Page] farre enough from death, and therefore may boldly take yet a longer time to enioy his sweete plea­sures, and to encrease his vvealth and greatnesse. And hereupon,Prou. 6.10. like Salo­mons Sluggard, he yeelds himselfe to a little more sleepe, a little more slum­ber, a little more folding of the hands to sleepe in his former sinnes: till at last; Despayre (Securities ougly hand-maide) comes in vnlooked for, & shewes him his Houre-glasse, dolefully telling him, that his time is past, and that nothing now remaines but [Page] to dye and be damn'd. Let not this seeme strange to any, for too many haue found it too true: & more without more grace, are like to be thus soothed to their end; and in the end snared to their endlesse perdition.

In my desire therefore of the common saluation;Iude ver. 3 but especially of your High­nesse euerlasting Welfare: I haue endeuoured to ex­tract out of the Chaos of endlesse Controuersies, the olde Practise of true PIETIE, which flourish­ed before these Controuer­sies were hatched; which [Page] my poore labours in a short while comes now forth a­gaine the third time, vn­der the gracious protecti­on of your Highnesse fa­uour; and by their enter­tainment seeme not to be altogether vnwelcome to the Church of Christ. If to be pious, hath in all ages beene held true ho­nour; how much more ho­nourable is it, in so impi­ous an age, to be the true Patrone and Patterne of Pietie? Pietie made Dauid, Salomon, Iehosaphat, E­zechias, Iosias, Zerubba­bel, Constantine, Theo­dosidus, Edward the 6. [Page] Queene Elizabeth, Prince Henry, and other religi­ous Princes, to be so ho­noured: that their names (since their deaths) smels in the Church of GOD, like a precious oyntment, Eccles. 7.3 Ecclus. 49.1. and their remembrance is sweet as Hony in all mouthes, and as Musicke at a banquet of Wine: when as the liues of others, who haue beene godlesse and irreligious Princes; doe rot and stinke in the memory of Gods people. And what honour is it for great men to haue great titles on earth; when God counts their Names vn­worthy [Page] to be written in his Booke of life in hea­uen?

It is Pietie that en­balmes a Prince his good name, and make his face to shine before men, and glorifieth his Soule among Angels. Exod. 34.29.30. For as Moses face by often talking with GOD shined in the eyes of the People: so by frequent praying (which is our tal­king with God) and hea­ring the Word (which is Gods speaking vnto vs) we shall be changed from glory to glory, 2 Cor. 3.18 by the Spirit of the Lord, to the Image of the Lord. And [Page] seeing this life is vncer­taine to all; (especially to Princes) What argument is more fit both for Princes and People to study; then that which teacheth sinfull man to deny himselfe by mortifying his corruption: that hee may enioy Christ the Author of his saluati­on? To renounce these false and momentanie pleasures of the world, that he may attaine to the true and eternall ioyes of Hea­uen? & to make them true­ly honourable before God in Piety, who are now one­ly honourable before men in vanitie? What charges [Page] soeuer wee spend in earth­ly vanities, for the most part, they eyther dye be­fore vs, or wee shortly die after them: but what we spend, like Mat. 26.13 Mary, in the Practise of Pietie, shall remaine our true memo­riall for euer. For, 1 Tim. 4 8. Pietie hath the promise of this life, and of that which shall neuer end. But Principi­bus ad salutem so a sa­tis verae est Pietas: abs que illa ve­rò nihil est vel exerci­tus, vel im­ [...]eratoris fortitudo, vel appara­tus reliquus Zozom. Eccle. hist. lib. 9. cap. 1 with­out Pietie▪ there is no in­ternal comfort to be found in Conscience, nor ex­ternall peace to be looked for in the World, nor any eternall happinesse to be hoped for in Heauen. How can Pietie but promise to [Page] her selfe a zealous Pa­trone of your Highnesse, being the sole Sonne and Heyre of so gracious and great a Monarch, who is not onely the defender of the faith by Title: but also a defender of the Faith in truth, as the Christian World hath taken notice, by his learned confuting of Bellarmines ouer-sprea­ding Heresies: and his suppressing in the blade of Vorstius Athean blasphe­mies? And how easie it is for your Highnesse to equall, if not to exceede all that went before you in Grace and greatnesse, if [Page] you doe but set your heart to seeke and to serue God, considering how religious­ly your Highnesse hath beene educated by godly and vertuous Gouernours and Tutors: The Ho­nourable Sir. Robert Carey Knight, and the re­ligious La­dy Carey his Wife. Mr. Thomas Murray. Sir Iames Fullerton. as also that you liue in such a time, wherin Gods prouidence and the Kings religious care, haue placed ouer this Church (to the vnspeake­able comfort thereof) an­other venerable Iehoiada, that doth good in our Is­rael, both towards God, and towards his house: 2 Chron. 24.16. of whom your Highnesse at all times, in all doubts, may learne the sinceritie [Page] of Religion, for the Sal­uation of your inward Soule, and the vvisest counsell for the directi­on of your outward state. And let that Exhortation of Dauid to his Sonne Sa­lomon be euer in your Princely minde. 1 Chron. 28.9. And thou Salomon my Sonne, know thou the GOD of thy Father, and serue him with a perfect heart, and with a willing minde: for the LORD searcheth all hearts, and vnder­standeth all the imagina­tions of the thoughts: if thou seeke him, hee will be found of thee, but [Page] if thou forsake him, hee vvill cast thee off for euer.

To helpe you the bet­ter to seeke and to serue this GOD Almightie, who must be your chiefe Protector in life, and onely Comfort in death: I here once againe, on my bended knees, offer my olde Mite new stampt in­to your Highnesse hands: daily for your Highnesse offering vp vnto the most HIGH, my humblest pray­ers, that as you grow in age and stature:Luk. 2.52. so you may (like your Master) encrease in Wisedome [Page] and fauour, with God and all good men. This suite will I neuer cease: In all other matters I will euer rest

Your Highnesse humble Seruant, during life, to be commanded. Lewes Bayly.

Ad CAROLVM Principem.

TOlle Malos, extolle Pios, cognosce Teipsum.
Sacra tene, Paci consule, disce pati.

To the deuout READER.

I Had not pur­posed to en­large the last Edition, saue that the importunitie of many deuoutly disposed, preuailed with mee, to adde some points, and to amplifie others. To satisfie whose godly requests, I haue done my best inde­uour: and with all finished [Page] all that I entend in this argument. If thou shalt hereby reape any more profit, giue God the more praise: and remember him in thy Prayers, who hath vowed both his life and his labours to further thy saluation as his owne. Farewell in the Lord Iesus.

The chiefe Contents of this BOOKE.

  • 1 A Plaine description of God, in respect of his Essence, Persons, and At­tributes: so farre as e­uery Christian should competently endeuour to learne and know: with sundry sweet obseruati­ons and meditations ther­upon. page 5
  • 2 Meditations setting forth the miseries of a man in life and death, that is not reconciled to God in Christ. page 75
  • [Page] 3 Meditations of the bles­sed state both in life and death, of a man that is reconciled to GOD in Christ: wherein thou shalt finde not a few things worthy the rea­ding and obseruation. page 131
  • 4 Meditations on 7. hinde­rances which keepe back a sinner from the Pra­ctise of Pietie: necessa­ry to be read of all, but especially of carnall Go­spellers in this age. 222
  • 5 How to begin the mor­ning with piou [...] M [...]dita­tions and prayers. 300
  • 6 How to reade the Bible [Page] with profit & ease once ouer euery yeere. 310
  • 7 A Morning prayer. 320
    • Another shorter Prayer for the Morning. 343
    • Another briefe Morning Prayer. 352
  • 8 Meditations how to walk with God al the day. 355
    • Especially how to guide thy thoughts. ibid.
    • Thy words. 368
    • Thy Actions. 379
  • 9 Meditations for the E­uening. 397
  • 10 An Euening Prayer. 405
    • Another shorter euening Prayer. 420
  • 11 Things to be meditated [Page] vpon as thou art going to bed. 426
  • 12 Meditations for a godly Householder. 430
  • 13 A morning prayer for a Familie. 438
  • 14 Holy Meditations and Graces before and after dinner and supper. 450
  • 15 Rules to be obserued in singing of Psalmes. 464
  • 16 Euening Prayer for a Familie. 468
  • 17 A religious discourse of the Sabbath day, wherein is proued, that the Sab­bath was altered from the seauenth to the first day of the weeke, not by humane ordinance, but [Page] by Christ himselfe & his Apostles: that the fourth Commandement is per­petuall and Morall vn­der the new Testament, as well as vnder the old. And the true manner of sanctifying the Sabbath day is described out of the word of God. 481
  • 18 A Morning Prayer for the Sabbath day. 581
  • 19 An Euening Prayer for the Sabbath day. 614
  • 20 Meditations of the true manner of Fasting and giuing of Almes, out of the word of God. 625
  • 21 The right manner of holy Feasting. 661
  • [Page] 22 Holy and deuout Medi­tations of the worthy & reuerent receiuing of the Lords Supper. 664
  • 23 An humble Confession of sinnes before the holy Communion. 748
  • 24 A sweet Soliloquie to be said a little before the receiuing of the holy Sa­crament. 753
  • 25 A Prayer to be said af­ter the receiuing of the holy Sacrament. 773
  • 26 Meditations how to be­haue thy selfe in the time of sicknesse. 794
  • 27 A Prayer when one be­ginnes to be sicke. 797
  • 28 Directions for making [Page] thy Will, and setting thy house in order. 809
  • 29 A Prayer before taking of Physicke. 818
  • 30 Meditations for one that is recouered from sicknesse. 842
    • And a thanksgiuing. 847
  • 31 Meditations for the sick, taken from the ends of Gods chastisements. 822
  • 32 Meditations for one that is like to dye. 856
  • 33 A Prayer to be said of one that is like to die. 872
  • 34 Comfortable Meditati­ons against despaire. 879
  • 35 Directions for those who come to visite the sicke. 909
  • [Page] 36 A Prayer to be said for the sicke. 916
    • And choise scriptures to be read vnto him. 924
  • 37 Consolations against im­patiencie in sicknes. 926
  • 38 Consolations against the feare of death. 933
  • 39 7. sanctified thoughts, and so many spirituall sighes, fit for a sicke man that is like to dye. 942
  • 40 Of the comfortable vse of true Absolution, and receiuing of the Lords Supper, to the faithfull and penitent before they depart this life, if they may conueniently be had. 956
  • [Page] 41 The last speech of a god­ly man dying. 976
  • 42 Meditations of Martyr­dome: wherein is proued that those who dye for Popery cannot be Christs Martyrs. 979
  • 43 A diuine Colloquie twixt Christ, and the Soule, concerning the vertue and efficacie of his dolorous passion. 995
  • 44 The Soules Soliloquie vnto Christ her Saui­our. 1017

THE PRACTISE OF PIETIE.
Directing a CHRISTIAN how to walke, that hee may please GOD.

WHo euer thou art, that lookest into this Booke, neuer vndertake to read it: vnlesse thou first resoluest to become from thy heart, an vnfained Pra­ctitioner of Pietie. Yet reade it, and that speedily: least be­fore thou hast read it ouer, God (by some vnexpected death) cut thee off, for thine inueterate Impietie.

[Page]The practise of Pietie consists

  • 1 In knowing
    • 1 The essence of God, & that, in re­spect of
      • 1 The diuers man­ner of being therin, which are 3. persons
        • 1 Father.
        • 2 Sonne.
        • 3 H. Ghost.
      • 2 The Attri­butes therof, which are, ei­ther,
        • Nominall: or,
        • Reall,
          • 1 Ab­solute,
            • 1 Sim­plenes.
            • 2 Infi­nitenes.
          • 2 Re­latiue,
            • 1 Life.
            • 2 Vnder­stan­ding.
            • 3 Will.
            • 4 Power
            • 5 Maie­stie.
    • 2 Thy owne selfe, in re­spect of thy state of
      • 1 Corruption.
      • 2 Renouation.
  • 2 In glorifying God aright,
    • 1 By thy life, in de­dicating thy selfe deuoutly to serue him.
      • Ordinarily,
        • 1 Priuately in thine owne person.
        • 2 Pub­likely,
          • 1 With thy fa­milie euery day.
          • 2 With the Church on the Sabboth day.
      • Extraordi­narily, by
        • Fasting.
        • Feasting.
    • 2 By thy death in dying
      • 1 In the Lord.
      • 2 For the Lord.

[Page 3]VNlesse that a man doth truely know God,Tum Deum amare libet, cum persua­sum habemus ipsum esse Optimum Maximum, vbi (que), praesen­tem, omnia in nobis effi­cientem, eum in quo viui­mus, moue­mur, sumus. Bucer. in Ps. 115. hee neyther can, nor will worship him aright: for, how can a man loue him, whom hee knoweth not? and vvho will worship him, whose helpe a man thinkes he needeth not? and how shall a man seeke re­medie by Grace, who neuer vnderstood his miserie by Nature? Therefore (saith the Heb. 11.6. Apostle) Hee that commeth to God, must beleeue that God is, and that he is a rewarder of them that seeke him.

And for as much as there can be no true Pietie, Danda in pri­mis opera est, vt Deum no­rimus, quot­quot foelices esse volumus. without the knowledge of GOD: nor any good practise without the knowledge of a mans owne selfe:Quid noscis, si teipsum ne­scis? wee will therefore lay [Page 4] downe the knowledge of Gods Maiestie, and mans mi­serie, as the first and chiefest grounds of the practise of Pietie.

A plaine Description of the Essence and Attri­butes of GOD, out of the holy Scriptures, so far forth as euery CHRISTIAN must competently know, and necessarily beleeue, that will be saued.

ALthough no Crea­ture can define vvhat God is, be­cause hee is Psal. 145.3 in­comprehensible, and 1 Tim. 6.16. dwelling in inaccessible light: yet it hath pleased his Maiestie, to re­ueale himselfe in his Word vnto vs, so farre, as our weake capacitie can best conceiue him. Thus:

[Page 6] God, is that Deut. 1.4. & 4.35. & 32.39. & 6.4. Isay 45.5.6.7.8. 1 Cor. 8.4. Ephes. 4.5.6 1 Tim. 2.5. one Ioh. 4.24. 2 Cor. 3.17. spirituall and 1 Kin. 8.27 Psal. 147.5. infinitely Deut. 32.4 perfect Exod. 3.14 essence, whose beeing is 1 Cor. 8.6. Act. 17.25. Rom. 11.36. of himselfe eternally.

In the Diuine Essence, we are to consider two things: first, the diuers manner of be­ing therein: secondly, the Attributes thereof.

The diuers manner of be­ing therein, are called Heb. 1.3. Per­sons.

A Person is a Ioh. 1.1. Ioh. 5.31.37 Ioh. 14.16. distinct sub­sistence of the Col. 2.9. Iohn 14.9. whole God-head.

There are Gen. 1.26 3.22. & 11 7. Exod. 20.2. Hose. 1.4.7. Isa. 63 9.10. Zach. 3.2. Hag. 2.5.6. 1 Iohn 5.7. Mat. 3.16.17 & 28.19. Ioh. 14.26. 2 Cor. 13.13 three Diuine Persons, the Father, the Sonne and the Holy Ghost. These three Persons are not three seuerall substances, but three distinct subsistences, or three diuer [...] manner of beeings of [Page 7] Singula sunt in sin­gulis, & om­nia in singu­lis, & singula in omnibus, et vnum omnia. Aug. lib. 6. de Trinit. cap. vlt. one and the same Substance, and Diuine Essence. So that a Person in the God-head, is an indiuiduall vnderstanding, and incommunicable Subsistence, liuing of it selfe, and not su­stained by another.

In the vnitie of the God-head, there is a Gen. 1.26. & 3.22. & 11.7. Isay 6.8. pluralitie, which is not accidentall, (for GOD is a most pure act, and admits no accidents:) nor es­sentiall: (for God is one essence onely,) but Personae di­uinitatis di­stinguntur personaliter, siue. [...]. personall.

The Persons in this one essence are but three. In this Deus est indiuisè, v­nus in Tri­nitate, & in­confusè tri­nus in vnita­te, Iustin. in [...]. Mysterie there is alius & ali­us, another and another: but not aliud & aliud, another thing, and another thing.

The Diuine Essence in it selfe, is neyther diuided nor distinguished. But the three [Page 8] Persons in the diuine Essence, are distinguished among themselues three manner of wayes:

  • 1 By their Names.
  • 2 By their Order.
  • 3 By their Actions.

1 By their Names, thus:

THe first Person is named the Father: first, in re­spect of his Mat. 11.27 Mat. 3.17. naturall Sonne Christ: secondly, in respect of the Elect, his Isa. 63.16. Eph. 3.14.15 adopted sons, that is, those, who being not his sonnes by Nature, are made his Sonnes by Grace.

The second Person is named the Pro. 30.4. Sonne, because hee is Psal. 2.7, Heb. 1.5. begotten of his Heb. 1.3. Phil. 2.6. Fathers substance or nature: and he is called the Word: first, be­cause the Basil. sup. 1 Johan. conception of a [Page 9] word in mans minde is the neerest thing,Sicut mens cogitando in seipsam refle­ctitur, & [...] internam gignit: ita mens illa ae­terna, quae est Deus Pater, in seipsum intelligendo reflexa [...] aeternum, mo­do ineffabili genuit. Et si­cut exterior [...] interioris ef­figi [...]s quasi est: [...]ita. aetern [...] ille [...] aeterni Patris ima­go est & ma­iestatis character, Heb. 1.3. that in some sort can shadow vnto vs the manner how hee is eternally begotten of his Fathers sub­stance: and in this respect he is also called the Wisedome of his Father, Prou. 8.12. Se­condly, because that by Iohn 1.18. Jraen. lib. 4. cap. 14▪ him, the Father hath from the be­ginning declared his Will for our saluation: hence called [...] quasi [...], the Person speaking, with or by the Fa­thers. Thirdly, because hee is the chi [...]fe Act. 10.43. Heb. 1.1. Lu. 24.27. Ioh. 5.45. Act. 3.22.23.24. argument of all the Word of God, or that Word whereof GOD spake when he promised the blessed Seede to the Fathers, vnder the old Te­stament.

[Page 10]The third Person is named the Isa. 63.10. 2 Cor. 13.13 holy Ghost: first, because hee is Ioh. 4.24. 2 Cor. 3.17. spirituall without a body: secondly, because hee is spired, and as it were, brea­thed from both the Ioh. 20.21 22. Gal. 4.6. Ioh. 15.26. Father and the Sonne, that is, procee­deth from them both. And he is called holy, both because he is 1 Pet. 1.15.16. holy in his owne nature, and also the immediate 2 Cor. 3.18. 1 Thes. 5.23 1 Pet. 1.2. san­ctifier of all Gods Elect people.

2 By their Order, thus:

THe Persons of the God-head are eyther the Fa­ther, or those vvhich are Origo essen­tiae in diuinis nulla est, ori­go Personari [...] locum habet in Filio, & Spiritu san­cto. Pater e­nim est prior Filio non tem­pore sed ordi­ne, Alsted. of the Father.

The Father is the Mat. 28.19 1 Iohn. 5.7. first per­son of the glorious Trinitie, Ideo dicitur Pater [...]. hauing neyther his beeing nor beginning of any other, but of himselfe, begetting his [Page 11] Sonne and together vvith his Sonne, sending forth the Holy Ghost from euerlasting. The Persons which are of the Fa­ther, are those, who in re­spect of their Personall exi­stence haue the whole Diuine Essence aeternally communi­cated vnto them from the Fa­ther; and those are either from the Father alone, as the Son, or from the Father and the Sonne, as the Holy Ghost.

The Sonne is the second per­son of the glorious Trinitie, and the onely begotten Sonne of his Father, not by Grace, but by Nature: hauing his Filius Dei [...], quoad essen­tiam absolu­tam, est qui­dē a seipso, & [...]: sed ratione [...], siue Esse per­sonalis per ae­ternam gene­rationem à Patre existit; ideo (que) non est, [...] Ioh. 6.38.17 Ioh. 5.19. Mich. 5.2. Iohn 1.1. beeing of the Father alone, and the whole beeing of his Fa­ther, by an eternall and in­comprehensible generation: and with the Father, sendeth [Page 12] forth the Holy Ghost. In re­spect of his absolute Essence, he is of himselfe, but in respect of his Person, hee is by an e­ternall generation of his Fa­ther. For the Essence doth not beget an Essence, but the Psal. 2.7. Hebr. 1.5. Aliud est ha­bere Essentia diuinam à seipso; & ha­bere essentia diuinam à seipsa exi­stentem: re­mota [...]rela­tione ad Pa­trem, sola re­stat Essentia quae est a se­ipsa: hinc Fi­lius dicitur principiatus, non essentia [...] Thom. S [...]m. pag. 1. q. 33. per­son of the Father begetteth the Person of the Sonne, and so he is God of God, and hath from his Father the begin­ning of his Person and Order, but not of Essence and time.

The holy Ghost is the third Person of the blessed Trinitie, Ioh. 15.26 Ioh. 16.15. Therefore, Rom. 8.9. the H. Ghost is called the Spirit of Christ. proceeding and sent forth, e­qually from Spiritus S. à Patre & à Filio procedit, tanquā ab vno & eodem principio, in duabus taentùm personis subsistente, non autem tanqu [...] a duobus ac diuersis principijs. both the Father and the Sonne, by an eternall and incomprehensible spira­tion: For as the Sonne recei­ueth the whole diuine essence [Page 13] by generation; so the H. Ghost receiueth it wholy by spira­tion.

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

This Order serues to set forth vnto vs two things: first, the manner how the Trinitie worketh in their externall a­ctions: as that the Father wor­keth of himselfe, by the Sonne and the holy Ghost: the Sonne from the Father, by the holy Ghost: the holy Ghost from the Father and the Sonne. Se­condly, to distinguish the first and immediate beginning from vvhich those externall [Page 14] and common action do flow. Hence it is that for as much as the Father is the fountaine and originall of the Trinitie: the beginning of all externall working, the Hinc Dei nomen saepe in Scripturis Patri [...] [...]ribuitur. Iohn 14.1. Rom. 8.3. 1 Cor. 8.6. 1 Cor. 15.24 Name of God in relation, and the title of Creator in the Creede, are giuen in a speciall manner to the Father: Our Redemption to the Sonne: and our Sancti­fication to the person of the Holy Ghost, as the immediate agents of these actions. And this also is the cause why the Sonne, as he is Mediator, re­ferreth all things to the Mat. 11.25 26.27. Ioh. 5.19.20 21 22.23. Iohn 11.41.42. Ioh. 12.49. Fa­ther, not to the Holy Ghost; and that the Scripture so of­ten saith, that we are 2 Cor. 5 18 &c. recon­ciled to the Father.

This diuine order or oeco­nomie excepted, there is ney­ther [Page 15] first nor last, neyther su­perioritie nor inferioritie a­mong the three Persons, but for Nature they are coessen­tiall, for Dignitie coequall, for Time coeternall.

The whole diuine Essence, is in euery one of the three Persons; but it was incarnated Incarnatio verbi propriè non Patri nec Spirituis. nisi [...] competit. Damas. 1. de ortho. fid. c. 13 Impleuit car­nem Christi Pater & spi­ritus S. sed maiestate non susceptione. Aug. serm. 3. de Temp. Ioh 3.16. Rom. 8.32. & 5.8.10. Hoc mirum foedus s [...]mper mens cogitet, vno hoc est ne dubi [...]a foede­re, parta [...]. Melanct. onely, in the second Person of the Word, and not in the Per­son of the Father, or of the H [...]ly Ghost, for three reasons.

First, that GOD the Fa­ther might the rather set forth the greatnesse of his loue to Mankinde; in giuing his first, and onely begotten Son to be incarnated, and to suf­fer death for mans saluation.

Secondly, that hee vvho was in his Diuinitie the Son of GOD, should be in his Hu­manitie [Page 16] the Sonne of Man: Vt qui erat [...] diuinitate Dei filius▪ fie­ret in huma­nitate homi­nis filius; ne nomen fili [...] ad alterum tran­siret, qui non esset aetern [...] natiuitate fi­lius. Aug. lest the name of Sonne should passe vnto another: vvho by his eternall natiuitie was not the Sonne.

Thirdly, because it vvas meetest that that Person, who is the substantiall Image of his eternal Father, should restore in vs the spirituall Image of GOD,Congruebat filium assu­mere humae­nam naturá; vt haec pe [...]so­na [...]uae est substantialis imago aeterni Patris, resti­tueret imagi­nem Dei in nobis corrup­tam. Athan. which we had lost.

In the Incarnation, the God-head was not turned into the Man-hood, nor the Man-hood into the God-head: but the God-head as it is the second Person or Word, assumed vn­to it the Man-hood, that is, the whole nature of man, body and soule;Heb. 2.17.18 Heb. 4.15. Jnfirmitatis merae priua­tionis, non pratiae dispo­sitionis. and all the naturall properties and infirmities ther­of, sinne excepted.

The second Person tooke [Page 17] not vpon him the Person of man:Humana na­tura est di­stinctum, in­diuiduum à natura diui­na, etsi non sit distincta persona. Kecker. Syst. Theol. lib. 3. pag. 315. but the Nature of man. So that the humane nature hath no personall sub­sistence of it owne, (for then there should be two Persons in Christ:) but it subsisteth in the Word, the second Per­son: for, as the soule and bo­dy makes but one Person of Man, Vniri Hypo­staticè Deum & hominem, nihil est aliud quam naturā humanā non habere pro­priam exi­stentiam, sed assumptam esse a Verbo aeterno, ad ip­sam verbi subsistentiam. Bellarm. de Incarn. lib. 3. cap. 8. so the God-head and Man-hood makes but one Person of Christ.

The two natures of the God-head and Man-hood, are so really vnited by a Personall vnion, that as they can neuer be separated asunder, so are they not Saluis & distinctis manentibus proprietatibus, naturae tam assumentis, quam assumptae. confounded; but re­maine still distinguished by their seuerall and essentiall [Page 18] proprieties, which they had before they were vnited. As for example, the infinit [...]nesse of the Diuine is not commu­nicated to the human [...] nature, nor the finitenesse of the Hu­mane, to the Diuine nature.

Yet by reason of this per­sonall vnion, there is such a communion of the proprieties of both natures: that, that which is proper to the one is sometimes attributed to the other Nature: As that God purchased the Church, Act. 20.28. with his owne bloud: And, that he will iudge the world by that man, Act. 17.31. whom he hath appointed. Hence also it is, that though the Humanitie of Christ be a created, and therefore a finite and limited nature,D. Field of the Church Booke 3. chap. 35. and can­not be euery where present by [Page 19] actuall position, or locall ex­tension according to his Secundum esse naturale Christus non est vbi (que). naturall being: yet because it hath communicated vnto it, the personall subsistence of the Sonne of God, which is in­finite and without limitation; and is so vnited with God, that it is no where seuered from God: the body of Christ in respect of his Secundum esse personale Christus est vbi (que). per­sonall being, may rightly bee said, to be euery where.

3 The Actions by which the three Persons be distinguished.

THe Actions are of two sorts: either Eternall, re­specting the Creatures, and those are after a sort common to euery one of the three Per­sons: or Internall, respecting the Persons onely amongst [Page 20] themselues, and are altoge­ther incommunicable.

The Externall and commu­nicable Actions of the three Persons, are these.

In operibus ad extra; tres personae ope­rantur simul, seruato ordi­ne personarū in operando.The creation of the World, peculiarly belonging to God the Father: The redemption of the Church, to God the Sonne: And the sanctification of the Elect, to God the holy Ghost. But because the Rom. 11.36 Father created and still gouerneth the World by the Sonne in the holy Ghost; therefore these ex­ternal actions are indifferent­ly, in As Re­demption. Act. 20.28. and Sanctifi­cation, 1 Pet. 1.2. to the Father. Creation Ioh. 1.3. and Sanctification 1 Cor. 1.2. to the Sonne. Creation Psal. 33.6. and Redemption Ephes. 4 30. to the holy Ghost. Ioyntly all to each. 1 Cor. 6.11. Scripture, oftentimes ascribed to each of the three Persons, and therefore called communicable and diuided Actions.

[Page 21]The Internall and incom­municable Actions or propri­eties of the three Persons, Opera Trini­tatis ad extrae indiuisa, ad intùs diuisae. are these:

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

2 To be begotten: and that belongeth only to the Sonne, who is of the Father alone, not made, nor created, but begotten.

3 To proceede from both: and that belongeth onely to the holy Ghost, who is of the Father and the Sonne, neither made, created, nor begotten but proceeding.

So that when wee say,Personae no­men, non est aliquid ab es­sentia abstra­ctum ac sepe­ratum. Faius Thes. disp. 2. that the diuine essence is in the Fa­ther vnbegotten: in the Sonne begotten: and in the Holy [Page 22] Ghost proceeding:Persona est ipsa essentia diuina con­tracta, ad certum & pe­culiarem sub­sistendi modū. Zanchius wee make not three Essences, but one­ly shew, the diuers maners of subsisting, by which the same most simple, eternall & vnbe­gottē Essence subsisteth in each Person:Persona gignit, & gignitur, Es­sentia nec gignit nec gignitur, sed communica­tur. Alsted. namely, that it is not in the Father by generation: that it is in the Sonne, commu­nicated from the father by generation: and in the holy Ghost, communicated from both the Father and the Sonne by proceeding.

These are incommunica­ble Actions, and doe make; not an Essentiall, accidental, or rationall, but a reall distincti­on betwixt the three Persons. So that he who is the Father in the Trinity, is not the Son: he who is the Son in the Tri­nity, is not the Father: hee [Page 23] who is the holy Ghost in the Trinity, is neither the Sonne nor the Father, but the Spi­rit proceeding from both: though there is but one and the same Essence common to Quum v­num cogito, trium incom­prehensibili luce inuoluor Nazianz. all three. As therefore wee beleeue that the Father is God, the Sonne is God, and the holy Ghost is God: so we likewise beleeue that God is the Father, God is the Sonne, and God is the holy Ghost. But by reason of this reall distinction: the Person of the one, is not, nor neuer can be, the person of the o­ther. The three Persons therefore of the Godhead, doe not differ from the Es­sence but Quamuis persona cum Essentia non sit omninò i­dem, non ta­men ab ea est omninò aliud. Differt n. non numero, quia sic in diuinis foret quater­nitas, non re quia essentia de personis praedicatur sed formaliter [...], siue ratione ratiocinante nò ratiocinatae Essentia di­uina non dif­fert a personis vt res a rebꝰ, sed vt res a suis modis: nam in deo non est res & res, sed res & modus rei. formally: but they differ really one from an o­ther, and so are distinguished [Page 24] by their hypostaticall propri­eties. As the Father is God begetting God the Sonne: the Sonne is God begotten of God the Father: and the ho­ly Ghost is God proceeding from both God the Father and God the Sonne.

Hence it is, that the Scrip­tures vse the name of God two manner of waies. Either [...] Nomen Dei essentialiter positum, non minus Filium & Spiritum S. quam pa­trem desig­nat Essentially, and then it signi­fieth the three Persons con­iointly: or [...]. Personally, and then by a Synecdoche it sig­nifieth but one of the three Persons in the God-head. As the Father, 1 Tim. 2.5. or the Sonne, Act. 20.28. 1 Tim. 3.16. or the holy Ghost Act. 5.4. 2 Cor. 6.16.

And because the diuine Essence (common to all the [Page 25] three persons) is but one, Sacramentū hoc vene­randum, non scrutandum, quomodo pluralita [...] sit in vnitate & vnitas in pluralitate. Scrutari hoc temeritas est, credere pie­tas, nosce ve­ro vita aeter­na. Bern. wee call the same Vnity. And be­cause there bee three distinct Persons in this one indiuisi­ble essence: we call the same Trinity. Neque ad loquendum dignè de Deo lingua suffi­cit, neque ad percipiendum intellectus praeualet, magis ergo glorificare nos conuenit Deum, quod talis est, qui & intellectum transcendit & cog­nitionis initium superat. Chrisost. Hom. 2. Heb. 1. So that this Vnity in Trinity, and Trinity in V­nity is a holy De Deo loqui etiam vera periculosissimum est. Arnobius. mystery: ra­ther to bee religiously a­dored by faith, then Lingua, mente, & cogitatione horresco, quoties de Deo sermonem habeo. Nazianz. curi­ously searched by reason, fur­ther then God hath reuea­led in his word.

Thus farre of the diuers man­ner of being in the Diuine Essence: now of the At­tributes thereof.

ATtributes are certaine descriptions of the Di­uine Essence, deliuered in the Scriptures, according to the weakenesse of our Condescen­dit nobis De­us: vt nos consurgamus ei. Aug. de spec. c. 112. capacitie, to helpe vs the better to vn­derstand the nature of Gods Essence, and to discerne it from all other essences.

The Attributes of GOD are of two sorts, eyther nomi­nall, or reall.

The nominall Attributes are of three sorts: first, those which signifie Gods Essence: secondly, the Persons in the Essence: thirdly, those which [Page 27] signifie his essentiall workes.

Of the first sort is the name Exod. 15.3 ab Hauah, vel Haiah, Esse: nam ita Deus est à seipso, vt sit suura esse, et [...]. Omnes huius nominis lite­rae sunt spiri­tuales, vt de­notetur Deū esse spiritum. P. Mart. loc. com. cap. 11. Iehouah, or rather Montan. de arc. serm. c. 1. Jehouah non habet plurale, & in Scrip­turis soli ve­ro Deo tri­buitur. Locus Exod. 6.3 intelli­gendus est de gradibus di­uinarum pa­tesactionum. Gerard. loc. 3. de Nat. dei. Iehueh, which signifieth eternall being of himselfe, in vvhom being without all beginning and end, all other beeings both beginne and end. Isay 42.8. Psal. 83.18.

GOD tels Moses, Exod. 6.3. that he was not knowne to A­braham, Isaac and Iacob, by his name Iehouah. (Not, but that they knew this to be the name of God: for they vsed it in all their prayers, but) be­cause they liued not to see, God effecting indeede, that which he promised them; in graciously deliuering their Seede out of Aegypt, and in giuing them the reall possessi­on of Canaans Land; and so [Page 28] to be not onely God Almigh­tie, by whom all things were made,Ex vsu scrip­turae res tunc dicuntur fie­ri, quando fi­unt manife­stae: Sic di­citur Spiritus sanctus non­dum erat, id est, nondum innotuerat. Alsted. Lex. Theol. cap. 2. but also performing in­deede to the Children that vvhich hee promised in his Word to the Fathers, vvhich this name Iehouah especially signifieth. And for this cause Moses cals GOD first Iehouah, when the vniuersall Creation had his absolute beeing, Gen. 2.4. and this admirable name is grauen on the Decalogues fore-head, which vvas pro­nounced vpon the Israelites deliuerance, to be the rule of righteousnesse, after vvhich they should serue their Deli­uerer in the promised Land.

Quod licet scribere, effa­ri cur non li­ceret? Theod. in Epit.This Name is so full of diuine mysteries, that the Iewes holde it a sinne to pro­nounce it: but if it be no sinne [Page 29] to write it, why should it be vnlawfull to pronounce it?

This holy Name of GOD teacheth vs:

First, what GOD is in him­selfe, namely,Ens aeternū. [...]. An aeternall be­ing of himselfe.

Secondly, how he is vnto others, Tons est [...]. because that from him all other creatures haue recei­ued their beeing.

Thirdly, that we may con­fidently beleeue his promi­ses: for he is named Iehouah, not onely in respect of beeing, and causing all things to bee; but especially, in respect of his gratious promises vvhich without faile he will fulfill in his appointed time,Jn promissio­nibus Iehouah est [...]. and so causeth that to be which was not before. And so this name is a golden pledge vnto [Page 30] vs, that because he hath pro­mised, hee will surely vpon Isa. 55.7. our Repentance forgiue vs all our sinnes, at the time of death Ioh. 12.26 Ioh. 14.2.3. receiue our Soules, and in the Resurrection Ioh. 6.40. Ioh. 11.25. raise vp our Bodies in glory to Life euerlasting.

The second Name deno­ting Gods Essence is, Eheieh; but once read Exod. 3.14. of the same roote that Iehouah is; and signifieth I am, or I will be: for when Moses as­ked God by what name hee should call him, GOD then named himselfe, Eheieh As­cher Eheieh; I am that I am: or, I will be that I will be: sig­nifying that he is an eternall, vnchangeable, beeing: For seeing euery creature is tem­porarie and mutable, no crea­ture [Page 31] can say, Ero qui ero, I will be that I will be. This name in the New Testament is giuen to our Lord Christ, when he is called Alpha and Omega, The beginning and the ending, [...]. which is, which was, & which is to come. The Almigh­tie, Apoc. 1.8. For all time past and to come is aye pre­sent before God. And to this Name, Christ himselfe allu­deth, Iohn 8.58. Before A­braham was, I am.

This Name should teach vs likewise to haue alwayes present in our mindes, our first Creation, present corrup­tion, and future Glorification: and not content our selues, with I was good, or I will be good, but to be good present­ly, that when euer God sends [Page 32] for vs, hee may finde vs pre­pared for him.

Deus est cau­sa causarum, & ens en [...]ū.The third Name is Iah, which as it comes of the same roote, so is it the contract of Iehouah, and signifieth Lord, because hee is the beginning and beeing of beeings. It is a Psal. 68.19. Psal. 102.18. Ps. 106.1.48 Psal. 111.1. &c. Ps. 112.1. &c Psa. 113.1.9. Psal. 115.17.18. Psal. 116.19 Ps. 118.5.14 Psa. 135.3.4 Name, for the most part, as­cribed vnto GOD when some notable deliuerance or bene­fit comes to passe according to his former promise: and therefore all creatures in hea­uen and earth are comman­ded to celebrate and praise GOD in this name Iah.

The fourth is [...], Lord: vsed often in the New Testa­ment:Iunius in Eirenico. for [...], or [...], signifieth, I am. Hence [...] signifieth the first essence of a thing, or Authoritie. [Page 33] When it is absolutely giuen to GOD, it answereth to the Hebrew name Iehouah, and so translated by the seauentie Interpreters: for God is so a Lord, that he is of [...]. Polan. Synt. Theol. lib. 2. cap. 6. himselfe Lord, and Lord of all. This Name should alwayes put vs in remembrance to Mal. 1.6. obey his Commandements, and to feare his iudgements, and sub­mit our selues to his blessed will and pleasure, saying with Eli, It is the Lord; let him doe what seemeth him good. 1 Sam. 3.18.

The fift is, [...], God, 600. times vsed in the New Testa­ment: & of profane Writers commonly. It is deriued Plato in Cratylo. [...], because hee runnes through, and com­passeth all things:Zanchius. or [...] [Page 34] [...], which signifieth, to burne and kindle: for God is light, and the Author both of Heate, Deus est lux [...]. Light, and Life, in all creatures, eyther immediate­ly of himselfe, or mediate­ly by secondary causes. The name is vsed either improper­ly, or properly. Improperly, when it is giuen eyther figu­ratiuely to Magistrates,Ioh. 10.34. 1 Cor. 8.5. or falsly to Idols. But when it is properly and absolutely ta­ken; it signifieth the eternall Essence of GOD, being aboue all things, and through all things, giuing life and light to all Creatures, and pre­seruing and gouerning them, in their wonderfull frame and order. Incūbit no­bis necessitas rectè viuendi: cum omnia quae facimus facta sint co­rara oculis Judicis cun­cta videntis. Boētius. God seeth all, in all places: let vs therefore e­uery where take heede what [Page 35] wee doe in his sight.

Thus farre the names which signifieth Gods Essence.

The Name which signifi­eth the Persons in the Essence is chiefely one, Elohim.

Elohim signifieth the migh­ty Iudges: It is a name of the Nomen Elo­him est perso­narū, [...]. Alsted. Plurall number, to expresse the Trinitie of Persons in V­nitie of Essence. And to this purpose, the holy Ghost be­ginneth the holy Bible with this plurall name of God,Quum Elo­him de [...] na Persona dici­tur Synecdo­chicè dictū est, propter Essentiae vni­catem. Iuni [...]. ioy­ned with a Verbe of the sin­gular number; as Elohim ba­rae, Dij creauit, The like you may reade, Deut. 6.4. Iosh. 24.19. The mightie Gods, or, all the three Persons in the God-head created. The Iewes also note in the Verbe [...], bara, consisting of three Letters, the Mysterie of the Trinitie. By [...], Ben, the Son; [Page 36] by [...], Resh Ruah, the Spirit; by [...], Aleph Ab, the Father. But this holy Mysterie is more clearely taught by Mo­ses, Gen. 3.22. And Iehouah Elohim, said, Behold the man is become as One of [...]. And Gen. 19.24. Iehouah rayned vpon Sodome and vpon Gomo­rha brimstone and fire, from Ie­houah out of Heauen: Sic Marcus Arethusius in S [...]irniensi Concilio san­ctè exposuit. Socrat. Eccl. Hist. lib. 2. cap. 30. that is, God the Sonne from God the Father, who hath commit­ted all iudgement vnto the Son, Iohn 5.22. See Psal. 33.6. Isa. 63.9.10. The Singular number of Elohim is Eloah, deriued of Alah, he swore, be­cause that in all waightie causes, when necessitie requi­reth an oath to decide the truth, we are onely to sweare by the Name of God, which [Page 37] is the great and righteous Iudge of Heauen and Earth.

This Name Eloah is but seldome vsed, as Abac. 3.3. Iob. 4.9. Iob. 12.4. and 15.8.36.2. Psal. 18.32. Psal. 114.7. Once it hath a Noune plurall ioyned to it. Iob. 35.10. None saith, This place well vrged had grinded Arrius in peeces. where is Eloah Gosai, the Almightie my Ma­kers? to note the Mysterie of the eternall Trinitie. Many times also Elohim the, plurall number, is ioyned with a verb plurall, to expresse more em­phatically this mysterie, as Gen. 35.7. 2 Sam. 7.23. Elohim Ke­doschim Hi [...], Dii sancti ipse. I [...]sh. 24.19. Ier. 10.10. Elohim is also sometime Tropically gi­uen to Magistrates, because they are Gods Vicegerents: as to Moses, Exod. 7.1. Ieho­uah said vnto Moses, I haue [Page 38] made thee Elohim to Phara­oh, that is, I haue appointed thee an Embassadour to re­present the Person of the true Three-one, GOD, and to deliuer his message and will vnto Pharaoh. As oft there­fore as we read, or heare this name Elohim, it should put vs in minde to consider, that in one diuine Essence, there are three distinct Persons, and that God is Iehouah Elohim.

Now followes the names which signifie Gods essen­tiall workes, which are these fiue especially.

1 EL, which is as much as the strong God, Hence Eli in Hebrew, as Mat. 27.46. and Eloi in the Syri­ake, as Mar. 15.34. both signfie, My God. and tea­cheth vs that God is not only most strong and fortitude it [Page 39] selfe, in his owne essence: but also that it is hee that giueth all strength and power to all other creatures. Therefore Christ is called, Isay 9.6. El Gibbor, the strong, 2. Chr. 32.8. most migh­tie, God. Let not Gods chil­dren feare the power of ene­mies, for El, our God, is more strong then they.

2 Schaddai. The 70. turnes it [...]. It is deri­ued of Dai, sufficiency, and the re­latiue [...]. the same that [...] or of Schad a Dugge, because God feedes his children with suffici­ency of all grace, as the louing mrther the child with the milke of her breasts. That is, Omnipotent. By this name God vsually stiled himselfe to the Patriarches, I am El Schaddai, the strong God, al­mighty. Because he is perfect­lie able to defend his ser­uants from all euill: to blesse them with all spirituall and temporall blessings, and to performe all his promises, which hee hath made vnto them for this life, and that [Page 16] which is to come. This name belongeth onely to the God-head, and to no creature, no not to the humanity of Christ. This may teach vs with the Patriarches, to put our whole confidence in God, and not to doubt of the true perfor­mance of his promises.

3 A name compoun­ded of A [...], My, Adon, Lord. Adon deriuatur ab Eden, basis, quia Deus est fundamentū & sus [...]ator omnium cre­aturar [...]. Hinc Adon Domi­nus cui [...]ei domesti [...]e cu­rae [...], & e [...] tanqua columnae in­nititur. Adonai. My Lord. This name, as the Massorets note, is found 134▪ times in the old Testament. Ana­logically it is giuen to cre­tures:Quando de creatu is v­surpatur A­donai est Iod cum patach: sed de creato­re cum ca­metz. Ab, Adonai manasse vi­detur Ethni­corum. [...]. but properly it belong­eth to God alone. It is vsed Malachy 1.6. in the plurall number, to note the mystery of the holy Trinity. If I be Adonim, Lords, where is my feare? Ani the singular, A­donim the plurall number. This name is giuen to Chirst [Page 41] Dan. 9.17. Cause thy face to shine vpon thy sanctuary that is desolate, for ADONAI (the Lord Christ) his sake. The hearing of this holy name may teach euery man to obey Gods Commande­ments, to feare him alone, to suffer none besides him to raigne in his conscience, to lay hold by a perticular hand of faith vpon his word and promise, and to chalenge God in Christ to be his God, that he may say with Thomas Thou art my Lord and my God.

4 Is Helion: that is, most High. Psal. 9.2. Psal. 91 9. Psal. 92.9. Dan. 4 17.24.25.34. Acts 7.48. This name, Gabriel giueth vnto God; telling the Virgin [Page 42] Mary that the childe which should bee borne of her should bee the sonne of the most High, [...]. So the diuel stiled Christ the Son of God the most High. Luke 8.28. Luk. 1.32. This teacheth that God in his es­sence and glory exceedeth infinitly all creatures in hea­uen and earth. Secondly, that no man should be proud of any earthly honour or greatnesse. For what is earthly, greatnesse compared to Gods Highnesse. Thirdly, if wee desire true dignity, to labour to haue communion with God, in grace and glory.

5 Abba, a Syriake name, signifying, Father, Rom. 8.15. This is sometimes vsed essentially, as in the Lords praier. Secondly, personally, as Matth. 11.25. For God is Christs father by nature, & Christians by adoption and grace. Christ is called the euer­lasting [Page 43] Father, Isay 9.6. be­cause hee regenerates vs vn­der the New Testament. God is also called [...]. Of whose substance the light of the Sunne is but a sha­dow. Iohn 1.9. the Father of light, Iames 1.17. because God dwelleth in inaccessible light, 1. Tim. 6.16. and is the author not onely of the Sunnes light, but also of all the light, both of naturall reason, and supernaturall grace, [...]. Of whose substance the light of the Sunne is but a sha­dow. Iohn 1.9. Which lighteth euery man that commeth into the world. This name teacheth vs, that all the giftes which we receiue from God, proceede from his meere fatherly loue. Secondly, that we should loue him againe, as deere children. Thirdly, that we may in all our needes and troubles be bold to call vpon him as a Father, for [Page 44] his helpe and succour. Thus should wee not heare of the sacred names of God, but we should thereby be put in minde of his goodnesse vnto vs, and of our duties vnto him. And then should wee finde how comfortable a thing it is to doe euery thing in the name of God. A phrase vsuall in euery mans tongue: but the true comfort there­of (through ignorance) knowne to few mens hearts.

It is a great wisdome, and an vnspeakeable matter for the strengthning of a Chri­stians faith, to know how in the mediation of Christ to inuocate God by such a name, as whereby hee hath manife­sted himselfe, to bee most willing and best able to help [Page 45] and succour him in his pre­sent neede or aduersitie. The ardent desire of knowing God is the surest testimony of our loue to God, and of Gods fauour to vs.Psal. 91.14.15. Because he hath set his loue vpon me, therefore will I deliuer him: I will set him on high, because hee hath knowne my name: hee shall call vpon me and I will answere him, &c. and it is a great strengthning of faith, with vnderstanding, to beginne euery action in the name of God.

Thus farre of the nominall Attributes.

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

The absolute Attributes are such which cannot in a­ny [Page 46] sort agree to any creature, but to God alone.

These are two: Simplenesse, and Infinitenesse.

Simplenesse, is that where­by God is void of all compo­position, Intelligentiae habent ali­quid simile materiae, aliquid simi­le formae, Solus Deus simplex est, in quo nihil in potentia, sed in actu omnia, imò ipse purus primus, me­dius, vltimus actus. Scal. Exerc. 6. Sect. 2. Iustin. Mar­tyr. quaest. 129. ad Or­thodoxos. diuision, multiplicati­on, accidents, or parts com­pounding, either sensible, or intelligible: so that what euer he is, he is the same Es­sentially.

It hinders not Gods sim­plenesse that he is three, be­cause God is three, not by composition of parts, but by coexistence of Persons.

Intelligen­tiae, cum sint entia alia ab infinito Ente, finita esse necesse est. Nam duo infinita ne­queunt esse, neque i [...] natura, neque extra naturam. Essent n. duo principia prima. Scal. Exerc. 359. Sect. 3. Infinitenesse is that, where­by all things in God are void of all measure, limitation, and bonds, aboue and beneath, [Page 47] before and after.

From these two doe ne­cessarily flow three other Absolute attributes.

1 Vnmeasurablenesse, or v­biquitie, whereby he is of in­finite extension, Act. 7.48. Psal. 145. Iob. 11.7. &c. 1 King. 8.27 2 Chron. 2.5.6. Ps. 139.6. &c Ier. 23.23.24. Deus est vbi­que, non ita vt in dimidia parte sit di­midim, aut tanquam in maiore parte maior Dei pars sit, in mi­nore minor: sed vbi (que) to­tu [...], & in se­ipso totus est. Aug. Deus est intel­lectualis Sphaera, cui ut centrum est vbi (que) circum­ferentia vero nusquam. Trismegist. filling hea­uen and Earth, containing all places, and not contained of any space, place, or bounds, and being no where absent, is eue­ry where present.

There are foure degrees of Gods presence: the first is vniuersall, by which God is re­pletiuely euery where, inclu­siuely no where.

Secondly, Speciall, by which God is said to be in heauen, be­cause that Psal. 19.1. Hos. 2.21. there his power, wisedome, and goodnesse, is in a more excellent manner seene and enioyed: as also because [Page 48] that vsually hee doth from thence poure both his bles­sings and iudgements.

Thirdly, more speciall, by which God 1 Cor. 3.16 & 6.19. 2 Cor. 6.16 dwelleth in his Saints.

Fourthly, most speciall, and altogether singular, by which the whole fulnesse of the God-head Col. 2.8. dwelleth in Christ bo­dilie.

2 Vnchangeablenesse, where­by God is void of all change: both in respect of his Rom. 1.23. Isa. 40.28. Psal. 102.27. &c. essence and Apoc. 1.8. 1 Sam. 15.29 Num. 23.19. Mal. 3.6. Rom. 11.29. Iam. 1.18. Poenitentia cum de Deo enunciatur non affectum in Deo. sed effectum Dei in hominibus significat. Alsted. will.

3 Eternitie, whereby God is without beginning of dayes or end of time: and without all bounds of Isa. 44.6. Lam. 5.19. Dan. 6.26. Heb. 1.12. Apoc. 4.8. Creaturae quaedam aeternae sunt à posteriori: à priori solus Deus▪ est aeternus. Alsted. Lex. Theol. cap. 2. praecession or succession.

Thus farre of the absolute Attributes; now of the Rela­tiue, or such which haue refe­rence to the Creatures.
Those are fiue: 1 Life: 2 Vnderstanding: 3 Will: 4 Power: 5 Maiestie.

1 THE Life of God is that by which, as by a most pure and perpetuall act, hee not onely liueth of himselfe; but is also, that euer, and ouer-flowing fountaine of Life, from which, all creatures de­riue their Act. 17.25.28. Act. 14.15. Psal. 42.2. Psal. 36.9. Ioh. 5.26. Heb. 3.12. liues: so as that in him, they liue, moue, breathe, and haue their beeing. And because onely his Life differs from his Hence it is that as God is called of the He­brews Eheie, so likewise Echeie: and as of the Grecians, [...], so also [...]: and as of the Latines primum Ens, so also primum viuens: for to be, and to liue, is all one and the same in GOD. Essence; therefore [Page 50] GOD is said onely to haue im­mortalitie, 1 Tim. 6.16.

2 The Vnderstanding or Knowledge of GOD, is that whereby (by one pure act) he most perfectly 1 Kin. 8.39 Psal. 44.21. Psal. 139.2. &c. Ier. 17.10. and 20.12. Luke 16.15. Act. 1.24. Heb. 4.12. Rom. 11.33 and 16.17. knoweth in himselfe all things that euer were, are, or shall be: Yea, the thoughts and imaginations of all mens hearts.

This Knowledge of God, is eyther generall, by which God knoweth simply all things eternally, the good by him­selfe, the euill by the good opposite to it: imposing to things contingent the Lot of contingencie; and to things necessary, the Law of necessi­tie. And thus knowing all things in and of himselfe, he is the cause of all the know­ledge that is in all, both men [Page 51] and Angels. Secondly, speciall, 1 Tim. 2.19. Mat. 7.13. called the knowledge of ap­probation, by which hee per­ticularly knoweth, and grati­ously acknowledgeth onely his Elect for his owne.

Intellectus sciētia & sa­pientia in deo non distingū ­tur. Tilen. Nā sapientia in homine est habitus intel­lectui impres­sus, qui de deo dici nō debet, cuius intelle­ctꝰ est ipsa sa­piētia. Keck. [...]. Hes. li. [...]. Sap. Hence the Platonicks terme God [...], all-eye, seeing all. Vnderstanding also con­taynes the Wisedome of God, by which hee most wisely created all things of nothing, in number, measure, and waight, & still ruleth & dispo­seth them to serue his owne most holy purpose and glory.

3 The Will of God is that whereby of 1 Tim. 2.5. Rom. 9.19. Eph. 1.5. necessitie hee willeth himselfe, as the soue­raigne good: and (by willing himselfe) willeth most Deus vo­luntate sua cuncta constituit. Trism. in 4. dial. Pim. Hinc Orpheus Deū vocat necessitatem, ratione sc [...]nferiorū, quod omnia ipsi parere cogantur. freely [Page 52] all other good things which are out of himselfe. Voluntas Dei semper impletur, aut de nobis aut à nobis. De no­ [...]is impletur, sed tamen nō implemus e­am quando peccamus, [...] nobis imple­tur quando bonum faci­mus. Aug. Enchir. cap. 100. Rom. 9.11.13 Iom. 1.21.

The Will of God, though in it selfe it be but one, as is his Essence, yet in respect of the diuersitie of obiects and effects it is called in the Scrip­tures by diuers names: as,

  • 1 Loue, whereby is meant Gods eternal
    1 Ioh. 3.1.
    good-will, whereby hee ordeineth his elect to bee freely saued through Christ, and
    Psal. 45.7.
    bestoweth on them all necessary graces, for this life & that to come,
    Gen. 4.4.
    taking pleasure in their persons and seruice.
  • 2 Iustice
    Norma· Iu­stitiae diuinae, est Dei v [...] ­luntas, Quia enim vult, ideo est Justum, non quia iu­stum ideo vult, Ephes. 1.11.
    is Gods con­stant will, whereby hee
    Rom. 2.5. &c. 2 Th. 1.6. &c. 2 Tim. 4.8. Deu. 7.9.10.
    recompenceth men [Page 53] and
    Deus princi­piū & sinē & media rerum omnium te­nens, recta (que) linea incedēs, è vestigio ha­bet [...] diuinae legis vindicem si­mul vt quic­quā sāctionū eius praeter­missum est. Arist. lib. de mundo.
    Angels, according to their workes: puni­shing the impenitent ac­cording to their deserts, called the iustice of his wrath: and
    Rom. 9.15.16. Ezek. 16.6. Psal. 103 8. &c.
    rewarding the faithful according to his promises, called the Iustice of his grace.
  • 3 Mercy, which is
    Tit. 3.4. Semper inue­nies Deum benigniorem quam te cul­pabiliorem. Ser. 11▪ Ber. Vindictae gla­diū miscrecor­diae oleo s [...]mper accuit. Nice. lib. 17. ca. 3.
    Gods meere good-wil, and ready affection to forgiue a pe­nitent sinner notwith­standing all his sinnes and ill deserts.
  • 4 Goodnesse,
    Psa. 145.7.9.16 Mat. 19.17. In creaturis multa inueniuntur bona, ergo cre­ator multo magis est bonus: Imò [...], ipsū bonū.
    whereby God willingly communi­cateth his good with his creatures: and because hee communicates it [Page 54] freely, it is termed Grace.
  • 5 Truth, whereby
    Iosh. 13.14 Psal. 146.6. Num. 23.19. Veritas est harmonia tum intelle­ctus & ver­borum cum rebus, tum etiam rerum ipsarum cum Idaeis, in men­te diuina. Keckerm. Veritas Dei in verbis, fides Dei dicitur, quod certò fi­ant, quae ab ipso dicta sunt. Item constantia, quia senten­tiam non mu­tat. Polan.
    God willeth constantly those things, which he willeth: effecting, and perfor­ming all things, which he hath spoken in his appointed time.
  • 6 Patience, whereby God willingly forbeareth to punish the wicked so long as it may stand with his Iustice, and vntill their sinnes
    2 Pet. 3.9. Rom. 2.4. Gen. 15.16. Ad poenam tardus, Deus est ad praemia velox. Sed pensare solet vi grauiore moram.
    bee ripe­ned.
  • 7 Holinesse,
    1 Pet. 1.15. 1 Thes. 4.3. Heb. 12.14. Mat. 15.8. Quanta sanctitas Dei! ad cuius aspectum, sancti Angeli oculos prae fua tenuitate alis velantes clamant Sanctus, Sanctus, Sanctus Iehoua Tzabaoah. Isai 6.2.3.
    wherby Gods nature is separated from [Page 55] all prophanesse: and ab­horreth all filthynesse: and so being wholly pure in himselfe, de­lighteth in the inward and outward purity and chastity, of his seruants, which hee infuseth into them.
  • 8 Anger,
    Psa. 106.23 29.40.41. Num. 25.11. Jra Dei non est aliud quā voluntas pu­niendi. Aug. 15. de Ciuit. dei cap. 25. Anselm. lib. 7, cap. 6. Cur Deus hom. Furor & ira in Deo, non passionem mentis, sed vltionis acer­bitatē, notant Carth. in Apo. ca. 19.
    wherby is meant Gods most certaine and iust will, in chastening the elect, and in reuenging and punishing the repro­bate for the iniuries they offer to him and his cho­sen: and when GOD will punish with rigor, and se­uerity, then it is termed Wrath,
    2 Cor. 19.2
    temporall to the elect:
    1 Thes. 1.10.
    eternall to the Reprobates.

4 The Power of God is [Page 56] that whereby he Gen 17.1 Psal. 115.3 Math. 11.26 Ephes. 1.11. Mat. 8.2. Deus potest omnia quae contradicti­onem nonim­plecant. A­qui. 1 quaest. 25. art. 3.4. Omnipotentia excludit om­nes defectus, quae sunt im potentiae seu posse mentiri mori, pecca­re, &c. can sim­ply and freely doe whatsoe­uer he will, that is agreeable to his nature, and whereby (as he hath made,) so he still ruleth heauen, and earth and all things therein. This Al­mighty power of God is ei­ther absolute, by which hee can will and doe more then he willeth or doth. Matth. 3.9. & 20.53. Rom. 9.18. Or actuall, by which God doth indeed whatsoeuer hee will, and hindreth whatsoeuer he will not haue done. Psalm. 115.3.

5 Maiestie is that by which God of his owne abso­lute and free authoritie Chr. 29.11 12. 2 Sam. 7.22. Apo. 5.12.13 raig­neth and ruleth as Lord and King, ouer all creatures, visi­ble and inuisible. Hauing [Page 57] both the right and propriety in all things, as 1 Chr. 29.14. hinc deus dicitur, [...]. from whom and for whom, are all things: as also such a plenitude of po­wer, that he can pardon the offences of all whom hee Rom. 9.15 Ionas 4.11. will haue spared, and sub­due all his Enemies whom hee will haue Luk. 19 27. Psal. 2.9. Psal 110.1. plagued and de­stroied, without being bound to render to any creature a reason of his doing: but ma­king his owne most holy and iust will, his onely most perfect and eternall law.

From all these attributes ariseth one, which is Gods soueraigne Blessednesse, or perfection.

Blessednesse is that Deus est Schaddai si­ue [...] non so­lum quia Ip­se nihil desi­derat, sed etiam quia nihil in eo desiderari potest. Creaturas fecit perfectas in suo quasque genere: ergo ipse perfecti Ti [...]ꝰ est in se & per se. Scal. Exer. 146. sect. 2. Mar. 14.61. Act. 17.25. Rom. 11.35.36. 1 Tim. 6.15. Mat. 25.34. Iam. 1.17. perfect [Page 58] and vnmeasurable possession of ioy and glory, which God hath in himselfe for euer: and is the cause of all the blisse and perfection that e­uery creature enioieth in his measure.

There are other Attri­butes figuratiuely and impro­perly ascribed vnto God, in the holy Scriptures, as by an Anthropomorphosis, the mem­bers of a man, eies, eares, nosthrils, mouth, hands, feete, &c. or the senses and acti­ons of man, as seeing, hearing, smelling, working, walking, stri­king, &c. By an Anthro­popatheia the affections and passions of a man, as glad­nesse, griefe, ioy, sorrow, loue, hatred, &c. Or by an Ana­logia, as when he is named a [Page 59] Lion, a rocke, a tower, a Buck­ler, &c. Whose signification euery See Mr. Wilsons Di­ctionarie of the Bible, most profi­table for this pur­pose. commentary will ex­presse.

Of all these Attributes wee must hold these generall Rules.

1 NO Attributes can suf­ficiently expresse the Essence of GOD, because it is infinite and ineffable. What­soeuer therefore is spoken of God, is not God: but serueth rather to helpe our weake vnderstanding, to conceiue in our reason, and to vtter in our speech the Maiestie of his Diuine Nature: so farre as hee hath vouchsafed to reueale himselfe vnto vs in his Word.

[Page 60]2 All the Attributes of God belong to euery of the three Persons, Attributae omnia propter [...]. singulis di­uinitatis per­sonis compe­tunt. as well as to the Essence it selfe, with the limitation of a Personall pro­prietie: as the Mercy of the Father is Mercy begetting: the Mercy of the Sonne is Mer­cy begotten: the Mercy of the Holy Ghost is Mercy pro­ceeding: and so of the rest.

3 The Essentiall Attri­butes of God differ not from his Essence. Because they are so in the Essence, that they are the very Essence it selfe. In deo nihil est quod non sit ipse Deus. Zanch. In God therefore there is nothing, which is not eyther his Essence or a Person.

4 The Essentiall Attri­butes of GOD differ not Es­sentially, nor really one from another (because whatsoeuer [Page 61] is in God, is one most simple Essence, and one admits no diuision,) but onely in our reason and vnderstanding, which being not able to know earthly things, by one simple Act, without the help of many distinct acts, must of necessitie haue the helpe of many distinct Acts, to know the incomprehensible GOD. Therefore (to speake proper­ly,) there are not in God ma­ny Attributes, but Omnia in diuinis sunt vnum, ibi nō obuiat rela­tionis opposi­tio. one onely, which is nothing else but the Diuine Essence it selfe, by vvhat Attribute soeuer you call it. But in respect of our reason they are said to be so many different Attributes, for our Attributa Dei omnia ita in ipso sunt, vt sint ipsum, ita in­sunt, vt nihil antecedat, nihil subse­quatur, sed ex intellecti­one nostra (quae perquā vmbratilis est) alia alijs priùs animo comprehen­duntur. Scaliger. Ex. 365. sect. 6. Vnderstanding con­ceiues by the name of Mer­cy a thing differing from that [Page 62] which is called Iustice. The Essentiall Attributes of God are not therefore really inse­parable.

5 The Essentiall Attri­butes of GOD are not parts or qualities of the diuine Es­sence, nor Quae de Deo dicuntur [...], relatione ad creaturas, & sic secundum accidens: non exprimunt mutationem in diuina es­sentia▪ sed in creaturis fa­ctam. Negā ­tur ergo de Deo acciden­tia realia, non autem predi­cata acciden­talia. Accidents in the Essence, as in a Subiect: but the very Omnia quae in Deo sunt, ita insunt, vt sint ipse Deus. whole and entire Es­sence of God. So that euery such Attribute is not aliud & aliud, another and another thing, but one and the same thing. There are therefore no Quantities in God, by which hee may be said to be so much and so much: nor Qualities, by which he may be said to be such and such: but Essentia diuina identi­ficat sibi omnia, quae sunt in diuinis. Biel. sup. 1. sent, d. 1. q. 5. whatsoeuer God is, hee [Page 63] is such and the same by his Essence. By his Essence hee is wise, and therefore Wisedome it selfe: by his Essence hee is God, and therefore Goodnesse it selfe: by his Essence hee is mercifull, and therefore Mer­cy it selfe: by his Essence hee is iust, and therefore Iustice it selfe, &c. In a word, GOD is great, without Quantitie: good, true, and iust without Qualitie: mercifull without passion: an Act without mo­tion: euery-where present without site: without time the first and the last: the Lord of all Creatures, from whom all receiue themselues, Exhibet om­nia accipit nihil, ipsum igitur bonū, est Deus ipse semper. Trismeg. ser. 2. Pim. and all the good they haue; yet neyther needeth nor receiueth hee any encrease of goodnes or hap­pinesse from any other.

[Page 64]This is the plaine descrip­tion of God, so farre as hee hath reuealed himselfe to vs in his Word.

This Doctrine (of all o­thers) euery true Practitioner of Pietie, must competently know, and necessarily beleeue for foure speciall vses.

1 That wee may discerne our true and onely God, from all false Gods and Idols: for this description of God, is properly Psal. 147.19 20. Ier. 10.25. knowne onely to his Church, in whom he hath thus graciously manifested himselfe.

2 To possesse our hearts with a greater awe of his Ma­iestie, whilest we admire him for his simplenesse and infinite­nesse: adore him for his vn­measurablenesse, vnchange­ablenesse, [Page 65] and eternitie: seeke wisedome from his vnderstan­ding and knowledge: submit our selues to his blessed will and pleasure: loue him, for his loue, mercy, goodnesse, and patience: trust to his Word, because of his truth: feare him for his power, Iustice and anger: reuerence him for his holinesse: and praise him for his blessednesse: and to de­pend all our life on him, who is the onely author of our life, beeing, and all the good things which wee haue.

3 To stirre vs vp to imitate the Diuine Spirit in his holy Attributes: and to beare (in some measure) the Image of his Wisedome, Loue, Goodnes, Iustice, Mercy, Truth, Pa­tience, Zeale, and Anger [Page 66] against sinne, that we may be wise, louing, iust, mercifull, true, patient, and zealous, as our God is.

4 Lastly, that wee may in our Prayers and Meditations conceiue aright of his diuine Maiestie, and not according to those grosse and blasphe­mous imaginations which na­turally arise in mens braines: as when they conceiue GOD to be like an old man sitting in a chaire: and the blessed Trinitie to be like that tripartitae Idoll, which Papists haue painted in their Church-win­dowes.

When therefore thou art to pray vnto God, let thine heart speake vnto him, as to that Psal. 90.2. eternall, 1 Kin. 8.27. infinite, Gen. 17.1. Iob. 15.25. al­mightie, Isa. 6.3. Apoc. 4.8. and 15.4. holy, Rom. 11.33 and 16.17. wise, Ex. 34.6.7. Psal. 108.4. and 103.11. and 145.8.9 iust, [Page 67] Deut. 32.4 Gen. 8.25. Psal. 145.17. mercifull, Ioh. 4.24. Spirit, and most Deut 32.4. perfect, 1 Ioh. 5.7. Mat. 3.16. Mat. 28.19. 2 Cor. vlt. vlt indiuisible Essence of three ssuerall Persons, Fa­ther, Sonne, and holy Ghost: who being 1 Kin. 8 27. Psal. 139.2. Ier. 23 23. present in all places, Isa. 40.26.28. Dan. 4.32. ruleth Heauen and Earth, vnderstandeth 1 Kin. 8.39 Ier. 17.10. all mens harts, Isa. 63.16. knoweth all mens miseries, and is onely 1 Sam. 10.19. Mat. 11.28. able to bestow on vs all graces which we want, and to deliuer all penitent sin­ners (who with faithfull harts seeke for Christs sake, his help) out of all their afflictions and troubles whatsoeuer.

The ignorance of this true knowledge of GOD, makes many to make an Idoll of the true God; and is the onely cause why so many doe pro­fesse all other parts of Gods worship and religion, with so much irreuerence and hypo­crisie, [Page 68] whereas if they did true­ly know GOD, they durst not but come to his holy Seruice; and comming, serue him with feare and reuerence: for so farre doth a man feare God as he knoweth him; and then doth a man truely know God, when hee ioynes practise to speculation. And that is;

First, when a man doth so acknowledge and celebrate Gods Maiestie, as hee hath reuealed himselfe in his word.

Secondly, when from the true and liuely sense of Gods Attributes there is bred in a mans heart a loue, awe, and confidence in God: for saith God himselfe;Mal. 1.6. If I be a Fa­ther, where is my honour? If I be a Lord, where is my feare? Psal. 34.9. O taste and see that the Lord [Page 69] [...]s good, saith Dauid. Hee that hath not by experience tasted his goodnes, knowes not how good hee is. Hee (saith Iohn) that saith he knoweth God, 1 Ioh. 2.4. and keepeth not his Commande­ments, is a lyer, and the truth is not in him. So farre there­fore as wee imitate God in his Goodnesse, Loue, Iustice, Mercy, Patience, and other Attributes, so farre doe vvee know him.

Thirdly, when with inward groanes and the serious desires of our hearts, wee long to at­taine to the perfect and plena­rie knowledge of his Maiestie in the life which is to come.

Lastly, this discouers how few there are who doe truely know God: for no man know­eth God, but hee that loueth [Page 70] him; and how can a man choose but loue him, being the soueraigne good, if hee knew him? Seeing the nature of God is to enamour men with the loue of her goodnesse; and whosoeuer loueth any thing more then God, 1 Ioh. 2.15. is not worthy of God: and such is euery one, who setles the loue and rest of his heart vpon any thing besides God. If therefore thou dost beleeue that God is Almighty, why dost thou feare Diuels and enemies, and not confidently trust in God, and craue his helpe in all troubles & dangers? If thou beleeuest that God is infinite, how darest thou prouoke him to anger? If thou belee­uest that God is simple, with what heart canst thou dissem­ble [Page 71] and play the hypocrite? If thou beleeuest that God is the Soueraigne good, why is not thy heart more setled vp­on him, then on all Worldly goods? If thou dost indeede beleeue, that God is a iust Iudge, how darest thou liue so securely in sinne without repentance? If thou dost true­ly beleeue that God is most wise, why dost not thou re­ferre the euents of crosses and disgraces vnto him, vvho knoweth how to turne all things to the best vnto them that loue him? Rom. 8.28. If thou art perswaded that God is true, why dost thou doubt of his promises? And if thou belee­uest that God is beautie and Si te habeam solum san [...] ruat arduus aether, Tellus rupta suo dissilia [...] (que) loco. Perfection it selfe, why dost not thou make him alone [Page 72] the chiefe end of all thine af­fections and desires? for, if thou louest beautie, hee is most faire. If thou desirest riches, hee is most wealthy: if thou seekest Wisedome, hee is most wise. Whatsoeuer excellencie thou hast seene in any crea­ture, it is nothing but a spar­kle of that which is in infinite Creata omnia perfecti▪ sunt in Deo, quā in seipsis· Dionis. de diuin. cap. 5. perfection in GOD: and when in Heauen wee shall haue an Immediate communion vvith God, wee shall haue them all perfectly in him, communica­ted vnto vs. Briefely, in all goodnesse he is all in all. Ama vnum illud bonum in quo omne bonū & suf­ficit. Ansel. in prosol. cap. 25. Loue that one good God: and thou shalt loue him, in whom all the good of goodnesse consi­steth. He that would therfore attaine to the sauing know­ledge of God, must learne to [Page 73] know him by loue. 1 Ioh. 4.8. For God is loue, and Ephe. 3.19 the knowledge of the loue of God passeth all knowledge. For all know­ledge besides to know Kemp. de-Imit. Chri. cap. 1. how to loue God, and to serue him onely: is nothing, vpon Salo­mons credit, but vanitie of va­nities, and vexation of spirit.

Kindle therfore, O my Eccl. 1.2.17 La­dy, nay rather,Domina, immò Do­minus Chari­tas. Bernr. O my Lord Charity, the loue of thy selfe in my soule, especially, seeing it was thy good pleasure: that being Rom. 5.9.10. reconciled by the blood of Christ, I should be brought, by the knowledge of thy grace, Ioh. 17.3.22. 1 Cor. 15.28 to the commu­nion of thy Glory: wherein onely consists my soueraigne good, and happinesse for euer.

Thus by the light of his owne word we haue seene the [Page 74] backe parts of Iehoua Elohim, the eternall Trinity: whom to worship, is true Piety: whom to beleeue, is sauing faith and veritie. And vnto whom, from all creatures in heauen and earth, bee all praise, dominion and Glory for euer, Amen.

Thus farre of the know­lege of God. Now of the know­lege of a Man selfe. And first of the state of his miserie and corruption with­out renouation by CHRIST.

Meditations of the misery of a Man, not reconciled to GOD in Christ.

O Wretched man, where shall I be­ginne to describe thine endlesse mi­serie! who art condemned as sonne as conceiued, and ad­iudged to eternall death,Dammatus anteqaam natus. Aug. be­fore thou wast borne to a temporall life. A beginning indeed I finde, but no end of thy miseries: for when A­dam and Eue being created after Gods owne Image, and placed in Paradise, that they and their posterity might [Page 76] liue in a blessed state of life immortall, hauing domi­nion of all earthly crea­tures, and onely restrained from the fruit of one tree, as a signe of their subiection to their Almightie Creator. Though God forbad them this one small thing, vnder the penalty of eternal death; yet they beleeued the diuels word before the word of God, making God (as much as in them lay) a lyer. And so be­ing vnthankefull for all the benefits which God bestow­ed on them, they became male-contented with their pre­sent state, as if God had dealt enuiously, or nigardly with them: and beleeued that the Diuel would make them per­takers of farre more glori­ous [Page 77] things, then euer God had bestowed vpon them: and in their pride they fell into high treason against the most high, and disdayning to be Gods subiects, they affe­cted blasphemously to bee Gods themselues equals vn­to God. Hence, till they re­pented, (losing Gods Image) they became like vnto the Diuell: and so all their po­sterity, as a traiterous broode (whilest they remaine impe­nitent, like thee,) are subiect in this life to all cursed mise­ries, and in the life to come, to the euerlasting fire prepa­red for the Diuel and his Angels.

Lay then aside for a while thy doating vanities, and take a view with me of thy dole­full [Page 78] miseries; which daily sur­uayed: I doubt not but that thou wilt conclude, that it is far better neuer to haue natures being: then not to be by grace a Practicioner of religious Pietie.

Consider therfore thy mi­sery.

  • 1 In thy life.
  • 2 In thy death.
  • 3 After death.

In thy life.

  • 1 The miseries accom­panying thy body.
  • 2 The miseries which de­forme thy soule.

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

After death, the miseries which ouerwhelme both body and soule together [Page 79] in Hell.

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

  • 1 Infancy
  • 2 Youth.
  • 3 Manhood.
  • 4 Olde age.

Meditations of the misery of Infancy.

WHat wast thou be­ing an Infant, but a bruit, hauing the shape of a man? was not thy body conceiued in the heate of lust, the secret of shame, and staine of originall sinne? And thus wast thou cast naked vpon the earth, all imbrued [Page 80] in the blood of filthinesse, (fithy indeed; when the Sonne of God, who disdai­ned not to take on him mans nature, and the infirmi­ties thereof: yet thought it vnbeseeming his Holines to be conceiued after the sinfull maner of mans conception.) So that thy mother was a­shamed to let thee know the manner thereof. What cause then hast thou to boast of thy birth, which was a cursed paine to thy mother, and to thy selfe the entrance into a troublesome life? the great­nesse of which miseries, be­cause thou couldst not vtter in words: thou didst expresse (as well as thou couldest) in weaping teares.

2 Meditations of the mise­ries of youth.

WHat is Youth but an vntamted beast? all whose actions are rash and rude, not capable of good counsell when it is giuen, and Ape-like delighting in nothing but in toies and ba­bles? Therefore thou no sooner beganst to haue a lit­tle strength and discretion, but foorthwith thou wast kept vnder the rodde, and feare of parents and ma­sters: as if thou hadst beene borne to liue vnder the disci­pline of others, rather then at the disposition of thine owne will. No tired Horse, was e­uer more willing to be rid of [Page 82] his burthen; than thou wast to get out of the seruile state of this bondage. A state not worth the description.

3 Meditations of the mise­ries of Man-hood.

WHat is Mans-state, but a Sea, wherein (as waues) one trouble ariseth in the necke of another? the latter worse then the former. No sooner diddest thou en­ter into the affaires of this world, but thou wast enwrap­ped about with a cloud of mi­series. Thy Flesh prouokes thee to lust, the World allures thee to pleasures, and the Di­uell tempts thee to all kinde of sinnes: feares of enemies affrights thee, suites in Law [Page 83] doe vexe thee, wrongs of ill neighbours do oppresse thee, cares for Wife and Children doe consume thee, and dis­quietnesse twixt open foes and false friends, doe in a manner confound thee: Sinne stings thee within, Sathan layes snares before thee, Consci­ence of sinnes past, dogges behinde thee▪ Now aduersitie on thy left hand frets thee; anone prosperitie on thy right hand flatters thee: ouer thy head Gods vengeance due to thy sinnes is ready to fall vp­on thee; and vnder thy feete Hell-mouth is ready to swal­low thee vp. And in this mi­serable estate, whither wilt thou goe for rest and comfort? the house is full of cares, the field full of toyle; the coun­try [Page 84] of rudenesse, the citie of factions; the Court of enuy, the Church of sects, the Sea of pirates, the Land of rob­bers. Or in what state wilt thou liue? seeing wealth is en­uied, and pouertie is contem­ned; wit is distrusted, and sim­plicitie is derided; Superstition is mocked, and Religion is suspected; vice is aduanced, and vertue is disgraced? Oh with what a body of sinne art thou compassed about in a world of wickednesse? What are thine Eyes, but windowes to behold vanities? What are thine Eares, but floud-gates to let in the streame of iniqui­tie? what are thy Senses, but matches to giue fire to thy lusts? what is thine Heart, but the Anuill, whereon Sa­than [Page 85] hath forged the ougly shape of all lewde affections? Art thou nobly descended? thou must put thy selfe in pe­ril of forraine wars to get the reputation of earthly Honour, oft times hazard thy life in a desperate combate, to auoid the aspersion of a Coward. Art thou borne in meane e­state? Lord I what paines and druggerie must thou endure at home, and abroad to get maintenance? and all per­haps scarce sufficient to serue thy necessitie? and when after much seruice and labour, a man hath got something; how litttle certaintie is there in that which is gotten? see­ing thou seest by daily expe­rience, that he who was rich yesterday, is to day a begger: [Page 86] hee that yesterday was in health, to day is sicke: he that yesterday was merry and laughed, hath cause to day to mourne and weepe: hee that yesterday vvas in fauour, to day is in disgrace, and he who yesterday was aliue, to day is dead: and thou knowest not how soone, nor in what manner thou shalt die thy selfe. And who can enume­rate the losses, crosses, griefes, disgraces, sicknesses, and cala­mities, which are incident to sinfull man? To speake no­thing of the death of friends and children, which oft times seemes to be vnto vs farre more bitter then present death it selfe.

4 Meditations of the mi­sery of old age.

WHat is old age, but the receptacle of all maladies? for if thy lot be to draw thy dayes to a long date; in comes olde-bald-headed age, stooping vnder dotage, with his wrinckled face, rot­ten teeth, and stinking breath: iesty with choler, withered with drynesse, dimmed vvith blindnesse, absurded with deafenesse, ouerwhelmed with sicknesse, and bowed together with weaknesse: hauing no vse of any sense, but of the sense of paine: which so rac­keth euery member of his body, that it neuer easeth him of griefe, till hee hath [Page 88] throwne him downe to his graue.

Thus farre of the miseries, which accompanie the body: Now of the miseries, which accompany chiefly the soule in this life.

Meditations of the miserie of the soule in this life.

THe miserie of thy Soule will more euidently ap­peare, if thou wilt but consi­der:

  • 1 The felicitie shee hath lost.
  • 2 The misery which shee hath pulled vpon her selfe by sinne.

1 The Felicitie lost was first the fruition of the Image of God, whereby the soule was [Page 89] like vnto GOD in Col. 3.10. Rom. 12.2. knowledge, enabling her perfectly to vnderstand the reuealed will of GOD. Secondly, true Ho­linesse, by which shee was free from all prophane errour. Thirdly, Righteousnes, where­by she was able to incline all her naturall powers, and to frame vprightly all her acti­ons proceeding from those powers. With the losse of this diuine Image, shee lost the Loue of GOD, and the bles­sed communion which she had with his Maiestie; wherein consisted her life and happi­nesse. If the losse of earthly riches vexe thee so much, how should the losse of this diuine treasure perplexe thee much more?

2 The Misery which shee [Page 90] pulled vpon her selfe consists in two things:

  • 1 Sinfulnesse.
  • 2 Cursednesse.

1 Sinfulnesse, is an vniuer­sall corruption both of her Nature and Actions: for her Ephe. 2.3. Gen. 6.5. Nature is infected with a pronenesse to euery sinne con­tinually, the Rom. 12.2. Eph. 4.17. Minde is stuffed with vanitie, the 1 Cor. 2.14 Vnderstan­ding is darkened with igno­rance, the Phil. 2.3. Will affecteth no­thing but vile & vaine things: All her Rom. 3.12. Rom. 7.19. Actions are euill; yea this deformitie is so vio­lent, that oftentimes in the regenerated soule, the Appe­tite will not obey the gouern­ment of Reason: and the Will wandreth after, and yeelds consent to sinfull motions. How great then is the vio­lence [Page 91] of the Appetite and Will in the reprobate Soule, which still remaines in her naturall corruption? Hence it is, that thy wretched Soule is so deformed with sinne, de­filed with lust, polluted with filthinesse, outraged with pas­sions, ouer-carryed with af­fections, pining with Enuy, ouercharged with gluttony; surquedred with drunkennes, boyling with reuenge, trans­ported with rage, and the glorious Image of GOD, transformed to the ougly shape of the Ioh. 8.44. Diuell, so farre; as it once Gen. 6.6. repented the Lord that euer he made man.

From the former, flowes the other part of the Soules misery, called Deu. 27.26. Gal. 3.10. Psal. 119.21 cursednesse, wherof there are two degrees.

  • [Page 92]1 In part.
  • 2 In the fulnesse thereof.

1 Cursednesse in part is that which is inflicted vpon the Soule in life and death, and is common to her with the bo­dy. The Cursednesse of the soule in life is the wrath of God, which lyeth vpon such a creature, so farre, as that all things, not onely calamities, but also very Rom. 2.4.5 Ier. 28.13. blessings, and Isa. 28.13. graces turne to ruine. Gen. 3.8.10 and 4.14. Heb. 2.15. Ter­rour of Conscience driues him from from GOD, and his ser­uice, that he dares not come to his presence and ordinan­ces; but is Rom. 1.21 24.26. giuen vp to the Eph. 2.2. Col. 1.13. slauerie of Sathan, and to his owne lusts and vile affe­ctions.

This is the Cursednesse of the Soule in life; now followes [Page 93] the Cursednesse of the Soule and body in death.

Meditations of the misery, of the body and soule in death.

AFter that the aged man hath conflicted vvith long sicknesse; and hauing endured the brunt of paine, should now expect some ease: in comes Death, Natures slaughter-man, Gods curse and Hels purueyor, and lookes the olde man grimme and blacke in the face: and nei­ther pitying his age, nor re­garding his long-endured do­lours) will not be hyred to forbeare, eyther for siluer or gold: nay, he will not take, to spare his life, skin for skin, Iob 1. and all that the olde man [Page 94] hath, but batters all the prin­cipall parts of his body, and arrests him to appeare before the terrible Iudge. And as thinking that the olde man will not dispatch to goe with him fast enough: Lord, how many darts of calamities doth he shoot through him, stitches, aches, crampes, fea­uers, obstructions, rhewmes, flegme, collicke, stone, wind, &c.

Oh what a ghastly sight it is, to see him then in his bed, when Death hath giuen him his mortall wound! what a cold sweat ouer-runnes all his body? what a trembling pos­sesseth all his members? the head shooteth, the face wax­eth pale, the nose blacke, the, neather law-bone hangeth down, the eye-strings breake [Page 95] the tongue faltreth, the breath shortneth, and smelleth ear­thy, the throate ratleth, and at euery gaspe the heart-strings are ready to breake asunder.

Now the miserable Soule sensibly perceiueth her earth­ly body to beginne to dye: for as towards the dissolution of the vniuersall frame of the great world; the Sunne shall be turned into darknesse, the Moone into bloud, and the Stars shall fall from heauen: the Ayre shall be full of stormes, & flashing Meteors, the Erath shall tremble, and the Sea shall roare, and mens hearts shall faile for feare, ex­pecting the end of such sor­rowfull beginnings: So to­wards the dissolution of man, [Page 96] (which is the little world) his Eyes, which are as the Sunne and Moone lose their light, and see nothing but bloud-guiltinesse of sinne: the rest of the Senses, as lesser Starres, doe one after another faile and fall: his Minde, Reason, and Memorie, as heauenly powers of his Soule, are sha­ken with fearefull stormes of despaire, and first flashings of Hell-fire: his earthly body beginnes to shake and trem­ble, and the humours like an ouer-flowing Sea roare and rattle in his throate, still ex­pecting the wofull ends of these dreadfull beginnings.

Whilest he is thus summo­ned to appeare at the great Assizes of Gods Iudgement, behold, a Quarter-Sessions, [Page 97] and Gaole-deliuery is held within himselfe, where Rea­son sits as Iudge, the Diuell puts in a Bill of inditement, as large as that Booke of Za­charie, Zach. 5.2. Ezech. 2.10. wherein is alledged all thy euill deeds that euer thou hast committed, and all the good deedes that euer thou hast omitted: and all the cur­ses and iudgements that are due to euery sinne. Thine owne Conscience shall accuse thee, and thy Memory shall giue bitter euidence, and Death stands at the Barre ready, as a cruell Executio­ner to dispatch thee. If thou shalt thus condemne thy selfe, 1 Ioh. 3.20. how shalt thou escape the iust condemnation of God, who knowes all thy misdeeds better then thy selfe? Faine [Page 88] wouldest thou put out of thy minde, the remembrance of thy wicked deeds, that trou­ble thee: but they flow faster into thy remembrance, and they will not be put away, but cry vnto thee, Wee are thy workes, and we will follow thee. And whilest thy Soule is thus within, out of peace and order, thy children, wife, and friends, trouble thee as fast, to haue thee put thy goods in order; some crying, some crauing, some pittying, some cheering, all like Flesh-flies, helping to make thy sorrowes more sorrowfull. Now the Diuels, who are come from hell, Luk. 12.20. to fetch away thy soule, beginne to appeare to her, and wait, as soone as she comes forth, to take her, [Page 89] and carry her away. Stay she would within, but that shee feeles the body beginne by degrees to dye: and ready like a ruinous house to fall vp­on her head. Fearefull shee is to come forth, because of those Hell-hounds which wait for her comming. Oh, shee that spent so many dayes and nights in vaine and idle pa­stimes, would now giue the whole world, if she had it, for one howres delay, that shee might haue space to repent, and reconcile her selfe vnto GOD. But it cannot be, be­cause her Body which ioyned with her in the actions of sin, is altogether now vnfit to ioyne with her in the exercise of repentance; & Repentance must be of the whole man.

[Page 100]Now she seeth that all her pleasures are gone, as if they had neuer beene: and that but onely torments remaine, which neuer shall haue end of being. Who can sufficiently expresse her remorse for her sinnes past, her anguish for her present miserie, and her ter­ror for the torments to come?

In this extremitie, shee lookes euery where for help, and shee findes her selfe eue­ry way helplesse. Thus in her greatest miserie (desirous to heare the least word of com­fort) shee directs this, or the like speech vnto her Eyes;Prosopopaeia. O Eyes, who in times past were so quicke-sighted, can yee spie no comfort, nor any way, how I might escape this dreadfull danger? But the Eye-strings [Page 101] are broken, they cannot see the Candle that burneth be­fore him: nor discerne whe­ther it be day or night.

The Soule (finding no comfort in the Eyes) speakes to the eares. O earaes, who were wont to recreate your selues, with hearing new, pleasant dis­courses, and Musickes sweetest harmonie; can you heare any newes or tydings of the least comfort for mee? The Eares are eyther so deafe that they cannot heare at all: or the sense of hearing is growne so weake, that it cannot endure to heare his dearest friends to speake. And why should those eares heare any tydings of ioy in Death, who could neuer abide to heare the glad Ty­dings of the Gospell in his life? [Page 102] The Eare can minister no comfort.

Then shee intimates her griefe vnto the Tongue. O Tongue who wast wont to brag it out vvith the brauest; where are now thy bigge and daring words? now (in my greatest need) canst thou speake nothing in my defence? Canst thou neyther daun [...] these Enemies with threat­ning wordes, nor entreat them vvith faire speeches? Alas, the Tongue two dayes agoe, lay speechlesse: it cannot in his greatest extremitie, either call for a little drincke, or desire a friend to take away with his finger the flegme, that is rea­dy to choake him.

Finding here no hope of helpe, shee speakes vnto the [Page 103] feete. Where are yee, O feet, which sometime were so nimble in running? can you carry me no where out of this dangerous place? The feete are stone dead already: If they be not stird they can­not stirre.

Then shee directs her speech vnto her hands. O hands, who haue beene so often approued for man­hood, in peace and warre? and wherewith I haue so of­ten defended my selfe, and offended my foes; neuer had I more need then now. Death lookes mee grimme in the face, and kils mee: Hellish fiends waile about my bed to deuoure mee: helpe now, or I perish for euer. Alas the hands are so weake, and doe [Page 104] so tremble, that they cannot reach to the mouth a spoone­full of supping, to releeue languishing nature.

The wretched soule seeing her selfe thus desolate, and altogether destitute of friēds, helpe, and comfort; and knowing that within an houre shee must be in euerlasting paines: retires her selfe to the heart (which of all members is Primum viuens, & vlti­mum moriens) from whence, shee makes this dolefull la­mentation, with her selfe.

O miserable caitiffe that I am!The doleful lamentation of the re­probate Soule, at the point of death. 2 Sam. 22.5. How doe the Sorrowes of death compasse me! How doe the floudes of Belial make me afraid! Now haue indeed, the snares both of the first and second death ouertaken [Page 105] me at once! Oh how sodain­lie hath death stollen vpon me with insensible degrees? Like the Sunne which the eie perceiues not to mooue, though it bee most swift of motion. How doth Death wreake on me his spite, with­out pitty! The GOD of mer­cie hath vtterly forsaken me, and the Deuill, who knowes no mercy waites for to take me. How often haue I been warned of this dolefull day, by the faithfull Preachers of Gods word. and I made but a iest thereat? What profit haue I now of all my pride▪ fine house, and faire apparell? whats become of the sweet relish of all my delicious fare? All the wordly goods which I so carefully gathered, would [Page 106] I now giue for a good consci­ence which I so carelesly neg­lected. And what ioy re­maines now, of all my for­mer fleshly pleasures, wherein I placed my cheefe delight? Those foolish pleasures were but deceitfull dreames, and now they are past like vani­shing shadowes: but to thinke of those eternall paines, which I must endure for those short pleasures; paines me an Hell before I enter into Hell. Yet iustly I confesse, as I haue deserued I am serued; that being made after Gods Image a reasonable soule, able to iudge mine owne estate, and hauing mercy so often offered, and I entreated to receiue it; I neglected Gods grace, and preferred the pleasures of sin, [Page 107] before the religious care of pleasing GOD: lewdly spen­ding my short time, without considering what accounts I should make of my last end. And now all the pleasures of my life being put together, counteruaile not the lest part of my present paines. My ioies were but momentany, and gone before I could scarse enioy them: my miseries are eternall, and neuer shall know end. Oh that I had spent the houres that I consumed, in carding, dicing, playing, and o­ther vile exercises, in reading the Scriptures, in hearing Ser­mons, in receiuing the Com­munion, in weeping for my sins, in fasting, watching, praying, and in preparing my soule, that I might haue now departed [Page 108] in the assured hope, of euer­lasting saluation. Oh that I were now to beginne my life againe! how would I con­temne the world and the va­nities thereof! how religious­lie and purely, would I leade my life! how would I fre­quent the Church, and sancti­fie the Lords day. If Satan should offer me all the trea­sures, pleasures, and promo­tions of this world; he should neuer entice mee to forget these terrors of this last dread­full houre. But O corrupt carkasse, and stinking carrion! How hath the Deuil deluded vs: and how haue we serued and deceiued each other? and pulled swift damnation vpon vs both? Now is my case more miserable then the [Page 109] beast that perisheth in a ditch for I must goe to answere, be­fore the iudgement seate, of the righteous Iudge of hea­uen and earth: where I shall haue none to speake for mee: and these wicked fiends, who are priuy to al my euil deeds, will accuse me, and I cannot excuse my selfe. My owne heart already condemnes mee, I must needes therefore be damned before his iudgment seat: and from thence be car­ried by these infernall fiendes, into that horrible prison of endlesse torments, and vtter darkenesse: where I shall ne­uer more see light, that first most excellent thing that God made. I who gloried heretofore, in being a liber­tine, am now inclosed in the [Page 110] very clawes of Satan: as the trembling Partriges within the griping talents of the rauenenous Falcon. Where shall I logde to night? and who shall be my compani­ons? Oh horror to thinke! Griefe to consider! Oh cur­sed be the day wherein I was borne, & let not the day wher­in my mother bare me be bles­sed. Cursed be the man that shewed my Father, saying, a child is borne vnto thee, and comforted him. Cursed be that man because he slew mee not. Oh that my mother might haue beene my graue, or her wombe a perpetual conception! How is it that I came forth of the wombe to endure these hel­lish sorrowes! and that my daies should thus end with e­ternall [Page 111] shame! Cursed be the day that I was first vnited to so lewd a body: O that I had but so much fauour as that I might neuer see thee more: Our parting is bitter and dolefull: but our meeting againe, to receiue at that dreadfull day, the fulnesse of our deserued vengeance, will be farre more terrible and in­tollerable. But what meane I thus (by too late lamenta­tion) to seeke to prolong time? My lost houre is come: I heare the heart strings breake: this filthy house of clay fals on my head: heere is neither hope, helpe, nor place of any longer abiding. And must I needes be gon? Then filthy carkase: Oh filthy carkasse with fareill, farewell, I leaue [Page 112] thee; And so all-trembling shee commeth foorth, and foorthwith is seised vpon by Infernall fiendes, who carry her with violence torrents si­mil [...] to the bottomlesse lake, that burneth, with fire and brimstone. Where she is kept as a prisoner in torments,Apoc. 21.8. Iud. ver. 6. 1 Pet. 3.19. till the generall iudgement of the great day.

The loathsome carkase is afterwards laid in the graue. In which action for the most part the dead bury the dead, that is, They who are dead in sinne, bury them, who are dead for sinne. And thus the godlesse and vnregene­rated wordling who made earth his Paradice, his belly his God, his lust his law, as in his life he sowed vanitie: [Page 113] so he is now dead, and rea­peth misery. In his pro­sperity he neglected to serue GOD: In his aduersity GOD refuseth to saue him. And the Deuill whom he long serued, now at length paies him his wages. Detestable was his life, damnable his death. The Deuill hath his soule, the graue hath his carkasse: in which pit of corruption, den of death, and dungeon of sor­row: let vs leaue the mise­rable caitiffe, rotting with his mouth full of earth, his belly full of wormes, and his car­kasse ful of stench; expecting a fearefull resurrection, when his shall be reunited with the soule, that as they sinned to­gether: so they may be eter­nally tormented together.

[Page 114]Thus farre of the miseries of the soule and body in death which is but cursednesse in part: Now followes the ful­nesse cursednesse: which is the misery of the soule and body after death.

Meditations of the misery of a man after death, which is the fulnesse of Cursednesse.

THe fulnesse, (when it fals vpon a Creature, not a­ble to beare the burnt there­of) presseth him down to that bottomlesse Luk. 8.28. & 16.23. deepe of the endlesse Thes. 1.10. wrath of Almigh­tie God: which is called the Mat. 23.33 damnation of hell. This ful­nesse of cursednesse is either particular or generall.

[Page 115] Particular, or that which in a lesse measure of fulnesse, lighteth vpon the Luk. 16.22 23. 1 Pet. 3.19. Iud. ver. 6.7. Soule, immediately as soone as shee is separated from the body: For, in the very instant of dissolution, she is in the sight and presence of God. For, when she ceaseth to see with the organe of fleshly eyes, she seeth after a spirituall man­ner, like Stephen, Act. 7.5. who saw the glory of GOD, and Iesus standing at his right hand: or, as a man, who being blinde-borne, and miraculously resto­red to his sight, would see the Sunne, which hee neuer saw before. And there by the te­stimonie of her owne Consci­ence, Christ the righteous Iudge, vvho knoweth all things: maketh her, by his [Page 120] omnipresent power to vnder­stand the doome and Iudge­ment that is due vnto her sinnes,Postquam a­nima de cor­pore est egres­sa: subitò Iu­dicium Chri­sti de se latū cognoscit. Aug. lib. 2. de anim. & e­ius orig. cap. 4 Hier. Ep. ad Pannat. A­nima dam­nata continuò inuaditur á Damonibus qui crudelis­sime eam ra­pientes ad in­ [...]ernum dedu­cunt. Cyril. Alex. in o [...]at. de exit. anim. Mat. 5.34. and 23.22. Luk. 12.20. Luke 16.22.23. 1 Pet. 3.19. Iude Ver. 7. Luke 16.24. Luk. 8.31. and what must be her eternall state. And in this manner standing in the sight of Heauen, not fit for her vn­cleannesse to come into Hea­uen; shee is said, to stand be­fore the throne of God. And so forthwith she is carried by the euill Angels, who came to fetch her, with violence in­to Hell, where shee is kept as in a Prison, in euerlasting paines and chaynes; vnder darknesse, vnto the Iudgement of the great day: But not in that extremitie of torments, which she shall finally receiue at the last day.

The generall fulnes of cur­sednesse, is in a 2 Pet. 2.4.9 Iude ver. 6. Apo. 11.18. greater mea­sure [Page 121] of fulnesse, which shall be inflicted vpon both thy Dan. 12.2. Ioh. 5.28.29 Soule and Body, when (by the mighty power of Christ the supreame Iudge of heauen and earth:) the one shall be brought out of Hell, Apoc. 20.13 and the other out of the Graue, as Prisoners, to receiue their dreadfull doome, according to their euill deedes. How shall the Reprobate, by the roaring of the Sea, the qua­king of the Earth, Mat. 24.29. Luke 21.24.25. the trem­bling of the Powers of Hea­uen, and terrours of hea­uenly Signes be driuen, at the worlds end, to their wits end! Oh, vvhat a vvofull Saluta­tion will there be, betwixt the damned Soule and Body, at their revniting at that terri­ble day!

[Page 181] The dam­ned soules Apostrophe to her body at their se­cond mee­ting.O sincke of Sinne, O lumpe of Filthinesse (will the Soule say vnto her Body,) how am I compelled to re-enter vnto thee, not as an habitation to rest, but as a Prison to be tormented together? How doest thou appeare in my sight like Iephtes Daughter, to my greater torment? Would God thou hadst per­petually rotted in thy graue, that I might neuer haue seene thee againe! How shall wee be confounded together, to heare, before God, Angels, and Men, laid open all those secret sinnes, which wee com­mitted together! Haue I lost Heauen, for the loue of such a stinking Carrion? Art thou the flesh for whose pleasures I haue yeelded to commit so [Page 119] many Fornications? O filthy B [...]lly! how became I such a foule, as to make thee my God? How madde was I for momen­tanie ioyes, to incurre these torments of eternall paines? yee Rockes and Mountaines, why skirpe yee so like Rams, Psal. 114.4. and will not fall vpon mee, to hide mee from the face of him that comes to sit on yonder Throne; for the great day of his wrath is come, and vvho shall be able to stand? Apoc. 6.16.17. Why tremblest thou thus, O Earth, at the presence of the Lord, and vvilt not open thy mouth and swallow mee vp, as thou diddest Korah, that I be seene no more?

O damned Furies! I would yee might vvithout delay, [Page 124] teare me in pieces, on condi­tion that you vvould teare me vnto nothing! But whilest thou art thus in vaine bewai­ling thy miserie,Mat. 13.41. Mat. 24.31. the Angels hale thee violently away from the brincke of thy Graue, to some place neere the Tri­bunall seate of Christ; where being as a cursed Goate, se­parated to stand beneath, on earth, as on the left hand of the Iudge, Christ, shall rippe vp all the benefits he bestow­ed on thee, and the torments hee suffered for thee, and all the good deedes which thou omitted, and all the vngrate­full villanies which thou didst commit against him, and his holy Lawes.

Within thee thine owne conscience (more then a thou­sand [Page 121] witnesses) shall accuse thee: the Diuels vvho temp­ted thee to all thy lewdnesse, shall on the one side, testifie vvith thy Conscience against thee: and on the other side, shall stand the holy Saints and Angels approuing Christs Iustice, and detesting so filthy a creature. Behinde thee an hydeous noyse of innumera­ble fellow-damned Repro­bates tarrying for thy com­pany. Before thee all the world Anselm. lib. Meditat. burning in flaming fire. A­boue thee, an irefull Iudge of deserued vengeance, ready to pronounce his sentence vpon thee. Beneath thee, the fiery & sulphureous mouth of the bottomlesse pit, gaping to receiue thee. In this wo­full estate to hide thy selfe [Page 122] will be impossible: (for on that condition thou vvouldest Apoc. 6.16.17. wish that the greatest Rocke might fall vpon thee:) to appeare will be intollerable, and yet thou must stand forth, to receiue with other reprobates this thy sentence: Depart from mee yee cursed, into euerlasting fire, prepared for the Diuell and his Angels.

Bonauent. postill. Dom. 3. post Pent. Serm. 2. Depart from mee.] there is a separation from all ioy and happinesse.

Yee cursed,] there is a blacke and direfull Excommunica­tion.

Into fire,] there is the cru­eltie of paine.

Euerlasting,] there is the perpetuitie of punishment.

Prepared for the Diuell and his Angels.] Here are thy [Page 123] infernall tormenting, and tor­mented companions.

O terrible Sentence! from which the condemned can­not escape: which being pro­nounced, cannot possibly be with-stood: against which a man cannot except; and from which a man can no where appeale. So that to the dam­ned, nothing remaines but hellish torments, which knows neyther ease of paine, nor end of time. From this Iudgement-seate thou must be thrust by Angels, (together vvith all the damned Diuels and Re­probates) into the bottomlesse Lake of vtter darknesse, Apoc. 21.8. that perpetually burnes with fire and Brimstone. Whereunto, as they shall be thrust, there shall be such weeping, woes, [Page 124] and wailing, that the cry of the company of Core, Dathan, & Abiram when the earth swal­lowed them vp, was nothing comparable to this howling; nay, it vvill seeme vnto thee a Hell, before thou goest in­to hell, but to heare it.

Into vvhich bottomlesse Lake after that thou art once plunged, thou shalt euer be falling downe, and neuer meet a bottome: and in it, thou shalt euer lament, and none shall pittie thee: thou shalt alwaies weepe, for the paine of fire, and yet gnash thy teeth for the extremitie of colde: thou shalt weepe to thinke that thy miseries are past remedie: thou shalt weepe to thinke, that to repent is to no pur­pose: thou shalt weepe to [Page 125] thinke, how for the shadowes of short pleasures, thou hast incurred these sorrowes of e­ternall paines: thou shalt weepe to see how that weeping it selfe can nothing preuaile: yea, in weeping thou shalt weepe more teares, then there is water in the Sea; for the water of the Sea is finite, Bonauent. but the weeping of a Reprobate shall be infinite.

There thy lasciuious Eyes shall be afflicted vvith sights of ghastly Spirits: thy curious Eares shall be affrighted with hydeous noyse of howling di­uels, and the gnashing teeth of damned Reprobates: thy dainty Nose shall be cloyed with noysome stench of Sul­phur: thy delicate Taste shall be pained with intollerable [Page 126] hunger: thy drunken Throate shall be parched vvith vn­quenchable thirst: thy Minde shall be tormented, to thinke how for the loue of abortiue pleasures, which perished ere they budded, thou so foo­lishly lost Heauens ioyes, and incurred hellish paines, which last beyond eternitie: thy Conscience, shall euer sting thee like an Adder, vvhen thou thinkest how often Christ by his Preachers, of­fered the remission of sinnes, and the Kingdome of Heauen, freely vnto thee, if thou woul­dest but beleeue and repent: and how easily thou migh­test haue obtained mercy in those dayes; how neere thou vvast many times to haue re­pented, and yet diddest suffer [Page 127] the deuil and the world to keepe thee stil in impenitency: and how the day of mercy is now past, and wil neuer dawne againe.

How shall thy vnderstan­ding be racked, to consider, how for momentany riches, thou hast lost the eternall treasure, and changed heauens felicity, for hels misery! where euery part of thy body with­out intermission of paine shall be continually tormented alike.

In these hellish torments, thou shalt be for euer depri­ued of the beatificall sight of GOD, wherein consists the soueraigne good, and life of the soule. Thou shalt neuer see light, nor the lest sight of ioy, but lye in a perpetuall prison [Page 128] of v [...]ter darkenesse: where shall be no order but horror: no voice but of blas [...]h [...]mers, & howlers: no noise but of tor­turers and tortured: no soci­etie but of the Deuill and his Angels, who being tormen­ted themselues, shall haue no other ease but to wreake their furie in tormenting thee. Where shall be punishment without pitty: misery without mercy: sorrow without suc­cour: crying without comfort: mischiefe without measure: torment without ease: where the worme dyeth not, and the fire is neuer qu [...]nched:Mar. 9. where the wrath of God shall sease vpon thy soule and body as the flame of fire doth on the lumpe of pitch or brime­stone: in which flame thou [Page 129] shalt euer be burning and ne­uer consumed: euer dying and neuer dead: euer rowing in the panges of death, and ne­uer ridde of those panges, nor knowing end of thy paines: So that after thou hast endu­red them so many thousand yeeres as there are grasse on the Earth, or sands on the Sea-shore, thou art no nearer to haue an end of thy tor­ments, then thou vvast the first day that thou wast cast into them: yea, so farre are they from ending, that they are euer but beginning. But if after a thousand times so many thousand yeeres, thy damned soule could but con­ceiue a hope, that those her torments should haue an end, this would be some com­fort [Page 130] to thinke, that at length an end vvill come. But as oft as the Minde thinketh of this word Neuer, it is as ano­ther Hell, in the middest of Hell.

This thought shall force the damned to cry, [...], as much as if they should say, [...], O Lord, not euer, not euer, torment vs thus; but their Conscience, shall answere them, as an Ec­cho, [...], euer, euer. Hence shall arise their dolefull [...], woe, and alas for euermore!

This is that second death, the generall perfect fulnesse of all cursednesse and misery: vvhich euery damned repro­bate must suffer, so long as GOD and his Saints shall en­ioy [Page 131] blisse and felicitie in hea­uen for euermore.

Thus farre of the miserie of man in his state of corrup­tion, vnlesse that he be renued by Grace in Christ.

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

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

NOw let vs see, how hap­pie a godly man is, in his state of renouation, being re­conciled to GOD in Christ.

The godly man whose cor­rupt nature is renued by grace in Christ, and become a new creature: is blessed in [Page 132] a three-fold respect First, in his life. Secondly, in his death. Thirdly, after death.

1 His blessednesse during this life is but in part, and that consists in seuen things.

1 Because, he is conceiued of the Ioh. 3.5. spirit, in the wombe of his Gal. 4.26. mother, the Church: and is Ioh. 1.13. borne not of blood, nor of the will of the flesh, nor of the will of man but of GOD, who in Christ is his Gal. 4.6.7. 2 Cor. 6.18. father. So that the Eph. 4.23.24 Col. 3.10. Image of God his father is renewed in him euery day more and more.

2 He hath, for the merits of Christs sufferings, all his sinnes, originall and actuall, with the guilt and punishment belonging to them, Rom. 4.8.25. Rom. 8.1.2. 1 Pet. 2.24. freely and fully forgiuen vnto him. And all the Rom. 4.5.19. righteousnesse of [Page 133] Christ as freely and fully im­puted vnto him: and so God is 2 Cor. 5.29 reconciled vnto him: and Rom. 8.33.34. aprooueth him as righteous in his sight and account.

3 Hee is freed from Sa­tans Act. 26.18 Ephes. 2.2. bondage, and is made a Ioh. 20.17 Rom. 8.29. brother of Christ, a fellow Rom. 8.17 heire of his heauenly king­dome, and a spirituall Apo. 1.6. King and Priest, to offer vp Pet. 2.5. spi­rituall sacrifices to GOD by Iesus Christ.

4 God spareth him as a man spareth his owne sonne that serueth him. Mal. 3.17. And this sparing consists.

In

  • 1 Not taking notice of euery fault, but bea­ring with his infirmi­ties, Exod. 34.6.7. A louing father, will not cast his childe out of [Page 134] dores in his sicknesse.
  • 2 Not making his pu­nishment when hee is chastened, as great as his deserts. Psalm. 103.10.
  • 3 Chastening him mode­rately, when he seeth, that he will not by a­ny other meanes, be re­claimed. 2 Sam. 7.14.15. 1 Cor. 11.32.
  • 4 Graciously accepting his endeauours, not­withstanding the im­perfection of his obe­dience; and so pre­ferring the willingnesse of the minde, more then the worthinesse, of the worke. 2 Cor. 8.12.
  • 5 Turning the curses, [Page 135] which he deserued to crosses and to fatherly corrections: yea all
    Rom. 8.28.
    things, all
    Psa. 89.32.33. Psal. 119.71. Heb. 12.10. 2 Cor. 12.7.
    calamities of this life,
    1 Cor. 3.22 & 15.54.55. Heb. 2.14.15.
    death it selfe;
    Luk. 22.31 32 Ps. 51.13.14 Ro. 5.20.21.
    yea his very sinnes vnto his good.

5 God giues him his holy spirit, which

  • 1
    1 Thes. 5.23. 1 Pet. 1.2.
    Sanctifieth him by degrees throughout:
    Rom. 8.9.10.
    so that he doth more and more die to sinne, and liue to righteous­nesse.
  • 2 Assures him of his
    Rom. 8.16
    adoption, and that he is by grace the childe of God.
  • 3 Encourageth him to come with
    Heb. 4.10. Ephes. 3.12.
    boldnesse and confidence, into the presence of GOD
  • [Page 136]4 Moueth him with­out feare, to say vnto him Abba Father.
    Gal. 4.6.
  • Rom. 8.15.16 Zach. 12.10.
    5 Powreth into his heart the gift of san­ctified praier.
  • 6 Perswadeth him, that both he and his prai­ers are accepted and heard of God,
    Rom. 8.16.27
    for Christ his Mediators sake.
  • 7 Fils him with
    • 1 Peace of conscience.
      Rom. 5.1. & 14.17. Rom. 5.3 & 14.17.
    • 2 Ioy in the holy Ghost in compari­son wherof: all earthly ioyes, seeme vil [...] & vaine vnto him.

6 He hath a recouery of [Page 137] his Psa. 8.5. &c. Heb. 2.7.8. soueraignty ouer the crea­tures which he lost by A­dams fall: & from thence free 1 Cor. 9.1. Rom. 14.14. 1 Tim. 4.2. &c. liberty of vsing all things, which God hath not 1 Cor. 9.19 21 restrained, so that he may vse them with a good 1 Cor. 3.22 23 Heb. 2.7. con­science. For to all things in heauen and earth he hath a sure 1 Cor. 3.22 title in this life, and he shall haue the plenary and peaceable Mat. 25.34 1 Pet. 1.4. possession of them, in the life to come. Hence it is that all Reprobates are but vsurpers of all that they possesse: and haue no Act. 1.25. place of their owne but Hell.

7 He hath the assurance of Gods Fatherly care, and protection, day and night o­uer him; which care consi­steth in three things.

  • [Page 138]1 In prouiding all things necessary for his soule and body,
    Mat. 6.32. 2 Cor. 12.14 Psal. 23. Psa. 34.9.10.
    concerning this life and that which is to come: so that he shal be sure, euer, either to haue enough: or patience to be content with that he hath.
  • 2 In that God giues his holy Angels, as his mi­nisters, a charge: to at­tend vpon him alwaies for his good: yea in dan­ger, to pitch their tents about him for his safty where euer hee be.
    Heb. 1.14. Psal. 34.7. Psal. 91.11.
    Yea Gods protection, shall de­fend him as a cloud by day,
    Isai. 4.5. Iob 1.10.
    and as a pillar of fire by night, and his proui­dence shall hedge him frō the power of the Deuill.
  • [Page 139]3 In that the eyes of the Lord are vpon him,
    Psal. 34.15. Gen. 7. [...].
    and his eares continually open to see his state, and to heare his complaint, and in his good time,
    Psal. 34.19.
    to deli­uer him out of all his troubles.

Thus farre of the blessed estate of the godly, and Re­generated man in this life: Now of his blessed estate in death.

2 Meditations of the blessed estate of a regenerate man in his death.

WHen GOD sends death as his messen­ger, for the regenerated man, hee meetes him halfe the way to heauen: for his Phil. 3.20. conuer­sation, and Col. 3.2. affection is there [Page 140] before him. Death is neyther strange nor fearefull vnto him: not strange, because he 1 Cor. 15.31 dyed daily: not fearefull, be­cause vvhilest hee liued, hee vvas dead, and his life vvas Col. 3.3. hid with Christ in God. To dye, vnto him therefore, is nothing else in effect, but to Apoc. 14. rest from his labour in this world, to goe 2 Cor. 5.6. home to his Ioh. 14.1. fathers house, vnto the Heb. 12.22 &c. citie of the liuing God, the heauenly Ierusalem, to an innumerable company of Angels, to the generall assembly and Church of the first borne, to God the Iudge of all, and to the Spirits of iust men made perfect, and to Iesus the Mediator of the new Testament. Whilest his Body is sicke, his Minde is sound: for, God Psal. 41.3. maketh all [Page 141] his bed in his sicknesse, and strengtheneth him with faith and patience, vpon his bed of sorrow; and when hee begins to enter into the way of all the world, hee giueth (like Gen. 49. Iacob, Moses, and Ioshua) to his Children and friends, godly exhortations and coun­sailes, to serue the true GOD, to worship him truely all the dayes of their life. His blessed soule breatheth nothing but blessings, and such speeches as sauours a sanctified spirit. As his outward man decayeth, so his inward man increaseth, and vvaxeth stronger. When the speech of his tongue faul­treth, the sighes of his heart speaketh louder vnto GOD: when the sight of the Eyes faileth, the Holy Ghost illu­minates [Page 142] him inwardly vvith aboundance of spiritual light. His soule feareth not 2 Cor. 5 8. but is bold to goe out of the body, and to dwell with her Lord. Hee sigheth out with Paul Phil. 1.23. cupio dissolui, I desire to be dissolued and to be with Christ. And with Psal. 42.2. Dauid, As the Hart panteth after the water-brookes, so pan­teth my soule after thee O God. My Soule thristeth for God, for the liuing God: when shall I come and appeare before God. Hee prayeth vvith the Saints, Apoc. 6.10 How long O Lord, which art holy and true! Apo. 22.20 Come Lord Iesus, come quickely. And vvhen the Iob 14.5. appointed time of his dissolution is come, knowing that hee go­eth to his Psal. 31.5. Father and Re­deemer in the peace of a good [Page 143] Conscience, and the assured perswasion of the forgiuenesse of all his sinnes, in the bloud of the Lambe: hee sings with blessed old Simeon his Luke 2.29 Psal. 37.37. Isa: 57.2. Nunc dimittis: Lord, now lettest thou thy Seruant depart in peace, &c. And surrenders vp his Soule as it were with his owne hands, into the hands of his hea­uenly Father, saying vvith Dauid: Psal. 31.5. Into thy hands O Fa­ther I commend my Soule, for thou hast redeemed me O Lord thou God of truth, And saying with Stephen, Acts 7.59. Lord Iesu re­ceiue my spirit. Hee no sooner yeelds vp his sacred Ghost, but immediately the Mat. 18.10 Act. 12.15. and 27.23. holy An­gels, who attended vpon him from his birth, vnto his death Luk. 16.22: carry and accom­pany his Soule into Heauen, [Page 144] as they did the Soule of La­zarus into Abrahams bosome, Mat. 8.11. Luk. 13.28. Act. 15.10.11. Ephe. 1.10. Heb. 11.9.10.16. and 12.22.23. Luk. 19.9. and 9.31. which is the Kingdome of Heauen, whither onely good Angels, and good workes, doe accompany the Soule: the one to deliuer their Psal. 91.11. Heb. 1.14. charge, the other to receiue their Apo. 14.13 and 22.12. re­ward.

The Body in conuenient time, as the sanctified 1 Cor. 19. Tem­ple of the holy Ghost: the 1 Cor. 6.15 Mat. 26.26. members of Christ, nouri­shed by his Body, the 1 Cor. 6.20 1 Pet. 1.19. price of the bloud of the Sonne of God, is by his fellow-brethren reuerently laid to 1 Thes. 4.14 Acts 7.6. and 8.2. sleepe, in his graue, as in the bed of Christ: in an assured hope, to Dan. 12.2. Ioh. 5.28.29 Luke 14.14. 1 Thes. 4.16.17. Apoc. 14.13. awake in the resurrection of the iust, at the last day, to be pertaker vvith the Soule, of life and glory euerlasting. [Page 145] And in this respect not onely the Soules, Apoc. 14.13 but the very Bo­dies of the faithfull also are termed blessed.

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

3 Meditations, of the blessed estate of the regenerated man after death.

THis state hath three de­grees:

1 From the day of Death, to the Resurrection.

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

3 After the Sentence, which lasts eternally.

[Page 146]As soone as euer the rege­nerated man hath yeelded vp his Soule vnto Christ, the ho­ly Angels take her into their custodie, and immediately Luk. 16.22 carry her into Heauen, and there presents her Heb. 1.14. and 12.24. before Christ, where shee is crowned with a Tim. 4.8. Apoc. 2.10. 1 Pet. 5. Crowne of righteous­nesse and glory; not which she hath deserued by her good workes, but vvhich God hath promised of his free goodnesse, to all those, vvho of loue, haue in this life vnfainedly serued him, and sought his glory.

Oh! what ioy vvill it be to thy Soule, vvhich vvas vvont to see but miserie, and sinners, now to behold the face of the God of Glory? yea, to see Christ vvell comming [Page 147] thee as soone as thou art pre­sented before him by the ho­ly Angels, Col. 1.16. Ephes. 1.21. vvith an Euge bone serue! Well done, and well-come good and faithfull seruant, &c. enter into thy ma­sters ioy! And vvhat ioy vvill this be, to behold thousand thousands of Cherubims, Se­raphims, Angels, Thrones, Dominions, Principalities, Po­wers: All the holy Patriarkes, Priests, Prophets, Apostles, Martyrs, Professors, and all the Soules of thy Friends, Pa­rents, Husbands, Wiues, Chil­dren, and the rest of Gods Saints, who departed before thee in the true Faith of Christ, standing before Gods Throne in blisse and glory? If the Queene of Sheba, be­holding the glory and atten­dance [Page 148] giuen to Salomon, as it were rauished therwith, brake out and said,1 King. 10.8. Happy are thy men, happy are these thy Ser­uants, which stand euer before thee, and heare thy Wisedome! How shall thy Soule be raui­shed to see her selfe by grace admitted to stand vvith this glorious companie? to be­hold the blessed Face of Christ, and to heare all the Treasures of his diuine Wise­dome? How shalt thou re­ioyce to see so many thou­sand thousands wel-comming thee into their heauenly So­cietie? for as they all reioy­ced at thy conuersion;Luke 15. so vvill they now be much more ioy­ful to behold thy Coronation;1 Tim. 4.8. and to see thee receiue thy Crowne which vvas laid vp [Page 149] for thee against thy comming. For there the crowne of Mar­tyrdome, shall be put on the head of a Martyr: vvho for Christs Gospell sake endured torments: the Crowne of vir­ginitie on the head of a Vir­gin, vvhich subdued Con­cupiscence: the Crowne of Pietie and Chastitie on the head of them, who sincere­ly professed Christ, and kept their wedlocke-bed vndefiled: the Crowne of Good-workes on the good Almes-giuers head, vvho liberally relieued the poore: the Crowne of in­corruptible glory on the head of those Pastors, vvho by their preaching and good ex­ample, haue conuerted soules from the corruption of sinne, to glorifie God in holinesse of [Page 150] life. Who can sufficiently ex­presse the reioycing of this heauenly Company, Apoc. 7.9. to see thee thus crowned with glo­ry, arrayed with the shining Roabe of righteousnesse, and to behold the Palme of vi­ctory put into thy hand? Oh what gratulation will there be, that thou hast escaped all the miseries of the World, the snares of the Diuell, the paines of Hell, and obtained with them thy eternall rest and happinesse? for there eue­ry one ioyeth as much in an­others happinesse as in his owne, because hee shall see him as much loued of GOD as himselfe. Yea they haue as many distinct ioyes, as they haue compartners of their ioy. And in this ioyfull and bles­sed: [Page 151] state, the Soule resteth with Christ in Heauen, till the Resurrection, when as the number of her Fellow-ser­uants and Brethren be fulfil­led,Apoc. 7.9. which the Lord termeth but a little season.

The second degree of mans blessednesse after death, is from the Resurrection to the pronouncing of the finall sen­tence. For at the last day:

1 The Elementary Hea­uens, Earth, and all things therein, shall be 2 Pet. 3.10 12.13. dissolued, and purified with fire.

2 At the 1 Cor. 15.52 1 Thes. 4.16 Ioh. 5.28. Ezech. 37. sound of the last Trumpet, or voyce of Christ, the Archangell, the very same bodies, which the Elect had before, (though turned to dust and earth:) shall arise againe; and in the [Page 152] same instant euery mans soule shall re-enter into his owne body, Rom. 8.11. Rom. 5.17. 1 Cor. 15.21 Phil. 3.10.11 1 Thes. 4.14. by vertue of the Resurrection of Christ, their head, and be made aliue, and rise out of their graues, as if they did but awake out of their beds. And howsoeuer Tyrants bemangled their bo­dies in pieces, or consumed them to ashes: yet shall the Elect finde it true at that day, that not an haire of their head is perished. Mat. 10.30.

Dan. 4.12. 1 Thes. 4.14. Par est pote­stas Dei ad instituendos & restituen­dos homines. Athenagor.3 They shall come forth out of their graues like so many Iosephs out of Prison, or Daniels out of the Lyons Dens, or Ionahs out of Whales bellies.

4 All the bodies of the Elect being thus made aliue, shall arise in that Isa. 65.20. perfection [Page 153] of nature, whereunto they should haue attained by their naturall temperment, if no im­pediment had hindered: and in that vigor of age, that a per­fect man is at, about three and thirtie yeeres old, each in their Tertul. de resurrect. cap. 6. Hier. Ep. 27. & 61. Aug. lib. 22. de Ciuit. Dei, cap. 17. & omnes [...] Theo­logi in 4. sent. dist. 44. proper sexe. Where­unto Diuines thinke the A­postle alludeth, when he saith, Ephe. 4.13 Ita commu­niter credunt Theologi in 4 Sent. dist. 44. Vide Aug. d. Ciuit. Dei lib. 22. cap. 15. & 16. till wee all come vnto a per­fect man, vnto the measure of the age (or stature) of the ful­nes of Christ. Whatsoeuer im­perfection vvas before in the body (as blindnesse, lamenesse, crooke [...]nesse) shall then be done away. Iacob shall not halt, nor Isaac be blinde, nor Leah bleare-eyed, nor Mephi­bosheth be lame: for if Dauid would not haue the blinde and lame to come into his [Page 154] house, much lesse will Christ haue blindnesse and lamenesse to dwell in his heauenly Ha­bitation. Christ made all the blinde to see, the dumbe to speake, the deafe to heare, the lame to walke, &c. that came to him, to seeke his grace on earth: much more will hee heale all their imper­fections, whom hee will admit to his glory in Heauen. A­mong those Tribes there is not one feeble: Psal. 105.37. but the lame man shall leape as an Hart, Isa. 35.6. and the dumbe mans tongue shall sing. And it is very probable, that seeing GOD created our first Parents, not infants or olde men, but of a perfect age or stature: the [...], or new creation from death, shall euery way be more per­fect [Page 155] then the [...] or first frame of a man from which, he fell into the state of the dead. Neither is it like that Infancy being imperfection, and olde age corruption can well stand with the state of a perfect glorified body.

5 The bodies of the Elect being thus raised shall haue foure most excellent and su­pernaturall quallities. For

  • 1 They shall be raised in power, wherby they shall for euer be freed,
    1 Cor. 15.43▪
    from all wants, and weakenesse, and enabled to continue, without the vse of meate, drinke, sleepe, and other former helps.
  • 2 In incorruption,
    1 Cor. 15.42. Isa. 65.20. Aug. Ench. cap. 90.
    where­by they shall neuer be subiect, to any manner [Page 156] of imperfections, blemish, sickenesse or death.
  • Mat. 13.43. Dan. 12.3. Luk. 9.31. Zach. 9.16.
    3 In Glory, whereby their bodies shal shine as bright as the Sunne in the fir­mament ▪ and which be­ing made transparant,
    1 Thes. 4.17.
    their soules shall shine through, farre more glorious then their bo­dies. Three glimses of which glory was seene. First,
    Exod. 34.27 Mat. 17.
    in Moses face: Se­condly, in the transfigu­ration:
    Act. 6.15.
    Thirdly, in Ste­phens countenance. Three instances, and assurances of the glorification of our bodies at that glorious day. Then shall Dauid lay aside,
    1 Sam. 18.4.
    his Shepheards weede, and put on the roabe of the Kings sonne [Page 157] Iesus, not Ionathan. Then euery true Mordecai, who mourned vnder the Sakecloth of this cor­rupt flesh, shall be arrayed with the Kings royall ap­parell,
    Hest. 6.8.
    and haue the Crowne royall set vpon his head, that all the world may see: how it shall be done to him, whom the King of kings delight­eth to honour. If now the rising of one Sun makes the morning so glorious, how glorious shall that day be, when innumera­ble million of millions of bodies of Saints and An­gels, shall appeare more glorious, then the bright­nesse of the Sunne? the body of Christ in glo­ry [Page 158] surpassing all.
  • 4 In Agility, where­by our bodies shall be able to ascend, Vbi volet Spiritus, ibi erit & cor­pus. Aug. Mat. 24.28. and to meete the Lord at his glo­rious comming in the ayre; as Eagles flying vnto their blessed Carkase. To this agility of the Saints, glo­rious bodies, the Pro­phet alludes, saying: They shall renewe their strength: Esai. 40.31. they shall mount vp with winges as Eagles: they shall runne and not be weary, they shall walke, and not faint. And to this state, may that saying of Wisdome be referred: In the time of their vision they shall shine and runne too and fro, Wisd. 3.7. as sparkes a­mong the stubble.

    [Page 159]And in respect of these foure qualities, 1 Cor. 15.46 [...] p [...]st resurre­ctionem erūt corpora, non quia corpora esse desiste [...]t, sed quia spi­ritu viuificā ­te subsistent. Aug. lib. 13. de ciuit. dei. cap. 22. Paul cal­leth the raised bodies of the Elect Spiri [...]ual [...]: for they shall be spirituall in qualities, but the same still in substance.

And howsoeuer sinne and corruption makes a man in this state of mortality, lower then Angels;Psal. 8.5. yet surely when God shall thus Crowne him with glory and honour, I can­not see, how man shall be a­ny thing inferiour to Angels. For are they Spirits? So is Man also in respect of his soule: yea more then this, they shall haue also a spi­rituall Body Fashioned like vnto the glorious body of the Lord Iesus Christ, in whom,Phil. 3.21. mans nature is exalted by a [Page 160] personall vnion, into the glory of the Godhead, and indiuidu­all society of the blessed Tri­nity. Heb. 2.16. An honor which he ne­uer vouchsafed Angels. And in this respect man hath a prerogatiue aboue them.Heb. 1.14. Pas [...]. 9.11. Iude ves. 6. 2. Pet. 4. Nay they are but spirits appointed to be ministers vnto the Elect and as many of them who at the first disdained this office and would not keep their first standing were for their pride, hurled into hell. This lessen­eth not the dignity of Angels: but extols the greatnesse of Gods loue to Mankinde.

But as for all the Elect, who at that second and so­daine comming of Christ shall be found quicke and li­uing; The 2 Pet. 3.10.11.12. fire that shall burne vp the corruption of [Page 162] the world, and the workes therein, shall in a 1 Cor. 15.52. moment, in the twinkling of an eye o­uertake them as it Luk. 17.34 findes them, either grinding in the mill of prouision, or walking in the fields of pleasure, or ly­ing in the bed of ease: and so burning vp their drosse, and corruption, of mortall make them immortall bodies: and this change shall be vnto them in stead of death.

Then shall the Soule with ioyfulnesse greete her body, The Elect Soules A­postrophe to her Body at their first meeting in the resurre­ction. saying: Oh well met againe, my deare sister, How sweet is thy voice! how comely is thy countenance, hauing lyen hid so long in the clifts of the rockes, and in the se­cret places of the graue!Can. 2.14. Thou art indeed an habita­tion [Page 162] fit, not onely for me to dwell in; but such as the Holy Ghost thinkes meete to reside in, as his Temple for euer. The Winter of our affliction is now past: the storme of our misery is blowne ouer, and gone. The Bodies of our E­lect Brethren appeare more glorious, then the Lilly flowers on the earth; the time of singing Hallelu [...]ah is come; and the voyce of the Trum­pet is heard in the Land. Thou hast beene my Yo [...]ke-fellow in the Lords labours, and companion in persecuti­ons and wrongs, for Christ and his Gospels sake; now shall we enter together, into our Masters ioy: as thou hast borne with mee the crosse, so shalt thou now weare with [Page 163] mee the Crowne: as thou hast with mee sowed plente­ously in teares, so shalt thou reape with mee aboundantly in ioy. O blessed, aye blessed be that GOD, who (vvhen yonder reprobates spent their whole time in Pride, fleshly lusts, eating, drinking and pro­fane vanities) gaue vs grace to ioyne together, in watch­ing, fasting, praying, reading the Scriptures, keeping his Sabboths, hearing Sermons, receiuing the holy Commu­nion, relieuing the Poore, ex­ercising in all humilitie the workes of Pietie to God, and vvalking conscionably in the duties of our calling towards men. Thou shalt, anone, heare no mention of thy sinnes, Psal. 32.1. for they are remitted and coue­red; [Page 164] but euery good worke vvhich thou hast done for the Lords sake, shall be re­hearsed and rewarded.

Cheere vp thy heart, for thy Iudge is flesh of thy flesh, and bone of thy bone. Dan. 9.21. &c. Lift vp thy head, behold these glori­ous Angels, like so many Gabriels, Luke 21.28. flying towards vs, to tell vs, that the day of our Redemption is come, and to conuey vs in the clouds, to meete our Redeemer in the Ayre. Loe they are at hand, arise therefore my Doue, my Loue, Can. 2.1.3. my faire One, and come away:Verse 17. and so like Roes, or young Harts, they runne with Angels towards Christ, ouer the trembling moun­taines of B [...]ther.

6 Both quicke and dead [Page 165] being thus reuiued and glori­fied, shall forth-with by the ministery of Gods holy An­gels, Luke 17.34.35.36. be gathered from all the quarters and parts of the world,1 Thes. 4.17 and caught vp together in the Clouds, to meet the Lord in the Ayre, and so shall come with him, as a part of his glo­rious traine,1 Cor. 6.1.3. to iudge the Re­probates and euill Angels. The twelue Apostles shall sit vpon twelue Thrones, next Christ, to iudge the twelue Tribes, who refused to heare the Gos­pell, preached by their Mini­sterie.1 Cor. 6.2.3 And all the Saints in honour and order, shall stand next vnto them, as Iudges al­so: to iudge the euill Angels and earthly-minded men. And as euery of them, receiued grace in this life, to be more [Page 166] zealous of his glory, and more faithfull in his Seruice then others:Apo. 22.12. so shall their glory and reward be greater then others,Rom. 26.2. 2 Cor. 9.6. Iohn 14.1. in that day.

The place whither they shall be gathered vnto Christ, and where Christ shal sit in Iudge­ment shall be in the Ayre, 1 Thes. 4.17. ouer the valley of Iehosaphat, by mount Oliuet, neere vnto Ierusalem, East-ward from the Temple, as it is probable for foure reasons.

1 Because the holy Scrip­ture seemes to intimate so much in plaine wordes. I will gather all Nations into the val­ley of Iehosaphat, Ioel 3.1.2. &c. and pleade with them there. Ver. 11.12. Cause thy mightie ones, to come downe, O Lord: let the Heathen be wake­ned: and come vp to the valley [Page 167] of Iehosaphat; for there will I sit to iudge all the Heathen round about. Iehosaphat signi­fieth the Lord will iudge. And this valley was so called from the great victory vvhich the LORD gaue 2 Chron. 20.29. Iehosaphat and his people ouer the Ammo­nites, Miabites, and Inhabi­tants of Mount Seir. Which victory was a Type of the finall victory which Christ the supreame Iudge, shall giue his Elect, ouer all their Enemies in that place at the last day, as all the Iewes in­terprete it. See Zach. 14.4 5. Psal. 51.1.2. &c. all agreeing, that the place shall be there­abouts.

2 Because, that as Christ was Neare this valley was mount Mo­riah, where Abraham sa­crificed Isa­ak. Gen. 22. Iacob saw Angels as­cending and descending on a Ladder Gen. 28. The Angell put vp his sword and fire from hea­uen burnt D. Sacrifice in Araunah [...] floore. 2 Sam. 24. Salomon builded the Temple, 2 Chron. 3.1. Christ prea­ched the go­spell, sufferd his passion, and entered into his glo­ry. Carth. in Gen. 28. there-abouts crucified, and put to open shame; so [Page 168] ouer that place his glorious Throne should be erected in the Ayre: when hee shall appeare in Iudgement to ma­nifest his Maiestie and glo­ry: for it is meete that Christ should in that place iudge the world with righteous Iudge­ment, where he himselfe was vniustly iudged and condem­ned.

3 Because, that seeing the Angels shall be sent to ga­ther together the Elect from the foure windes, from one end of heauen to the other. It is most probable that the place whither they shall be gathered to, shall be neere Ierusalem, and the valley of Iehosaphat, which The Sea beyond Ior­dan towards Tyrus, cut­teth the middest of the world. And Ezekiel saith of Ie­rusalem, In medio gentiū posui eam. That from Zion as frō a center, the Law should be published to all Nati­ons, and there all na­tions shall be iudged according to the Law. Rom. 2.12. Cosmogra­phers describe to be in the middest of the superficies of [Page 169] the Earth I▪ the termini a qui­bus, be the foure parts of the World, the terminus ad quem, must be about the Center.

4 Because the Angels tolde the Disciples, that as they saw Christ ascend from Mount Oliuet, which is o­uer the valley of Iehosaphat, Acts 1.11. so hee shall in like maner come downe from Heauen: This is the opinion of A­quinas, Richardus de villa noua. Thom. in 4. Sent. dist. 47.48. and all the Schoole­men, except Lombard, and Alexander Hales.

7 Lastly, when Christ is set in his glorious Throne, Mat. 25.31. Iude ver. 14. Apoc. 20.11 12. &c. Mat. 19.28. and all the many thousands of his Saints and Angels, shi­ning more bright then so many Sunnes in glory, sitting about him: and the body of Christ in glory and bright­nesse [Page 170] surpassing them all: (The Reprobates being se­parated, and remaining be­neath vpon the earth; for the right hand signifieth a blessed, Hillar. in. Can. 28. Anselm. in Mat. cap. 25. the left hand a cursed estate:) Christ will first pro­nounce the sentence of ab­solution, and blisse vpon the Elect: first, because he will thereby increase the griefe of the reprobate that shall heare it:Psal. 145.9. Isa. 28.21. Ad poenas tardus Deus est, ad praemia velox. secondly, to shew himselfe more prone to Mercy then to Iudgement. And thus from his Throne of Maiestie in the Ayre, hee shall in the sight and hearing of all the world, pronounce vnto his Elect. Come ye blessed of my Father, Mat. 25.4. inherit the kingdome prepared for you from the beginning of the world, for, &c.

[Page 171] Come yee.] Here is our blessed vnion with Christ, and by him, with the whole Tri­nitie.

Blessed.] Here is our ab­solution from all sinnes, and our plenary endowment with all grace and happinesse.

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

Inherit.] Here is our A­doption.

The Kingdome.] Behold our Birth-right and posses­sion.

Prepared.] See Gods Fa­therly care for his chosen.

From the Foundation of the world.] O the free, eternall, and vnchangeable Election of GOD!

How much are those soules [Page 172] bound to loue GOD, who of his meere good-will and plea­sure, chose and loued them before they Rom. 9.11. had done either good or euill.

For, I was hungry, &c] O the Goodnesse of Christ, who takes notice of all the good-workes of his Children to re­ward them! How great is his loue to poore Christians, who takes euery worke of mercy done to them, for his sake, as if it had beene done to himselfe! Come yee to me, in whom yee haue beleeued, Ioh. 20.29. 1 Pet. 1.8. before yee saw me, and whom yee haue loued, and sought for with so much deuotion, and through so many tribu­lations. Come now, from la­bour to rest: from disgrace, to glory: from the iawes of [Page 173] death to the ioyes of eternall Life. For my sake yee haue beene Mat. 5.11. rai [...]ed vpon, reuiled, and cursed. But now it shall appeare to all those cursed Esaus, that you are the true Iacobs, that shall receiue your heauenly Fathers blessing, and blessed shall you be. Your Psal. 27.10▪ Mat. 19.29. fa­thers▪ mothers, and neerest kin­dred forsooke, and cast you off, for my Truths sake, which you maintained: but now Ioh. 20.17. 2 Cor. 6.18. my Father will be vnto you a Father, and you shall be his Sonnes and Daughters for euer. You were cast out of your lands and liuings, and forsoke all for my sake, and the Gospell: But that it may ap­peare that you haue not lost your gaine, but gained by your losse: in stead of an [Page 174] earthly inheritance and posses­sions, you shall possesse with mee the inheritance of my heauenly Kingdome: where you shall be for loue, sonnes; for birth-right, heires; for dig­nitie, Kings; for holinesse, Priests: and you may be bold to enter into the possession thereof now, because my Fa­ther prepared and kept it for you, euer since the first foun­dation of the world was laid.

Immediately, after this Sentence of absolution and benediction, euery one recei­ueth his crowne, which Christ the righteous Iudge puts vp­on their heads;2 Tim. 4.8. 1 Pet. 5.4. Apoc. 4.4. as the reward which hee hath promised of his grace and mercy vnto the faith and good workes of all them that loued that his ap­pearing. [Page 175] Then euery one ta­king his Crowne from his Head, Apoc. 4.10. shall lay it downe as it were at the Feete of Christ, and prostrating themselues, shall with one heart and voyce, in an heauenly sort and con­sort, say, Praise, and Honour, and Glory, and Power, Apoc. 5. and Thankes be vnto thee, O bles­sed Lambe, who sittest vpon the Throne, wast killed, and hast redeemed vs to God by thy bloud, out of euery kindred, and tongue, and people, and nation; and hast made vs vnto our God, Kings and Priests, to raigne with thee in thy King­dome for euermore. Amen.

Then shall they sit in their Thrones and order, 1 Cor. 6.1.2.3. &c. Mat. 19.18. as Iudges of the Reprobates, and euill Angels: by approuing, and [Page 176] giuing testimony to the righte­ous sentence and iudgement of Christ the supreame Iudge.

After the pronouncing of the Reprobates sentence and condemnation, Christ vvill performe two solemne Acti­ons.

1 The presenting of all the Elect vnto his Father, Ioh. 17.12.14.23.24. Behold O righteous Father, these are they whom thou gauest mee, I haue kept them, and none of them is lost. I gaue them thy Word, and they beleeued it, and the world hated them, because they were not of the world, euen as I was not of the world. And now Father, I will that those whom thou hast giuen mee, be with me where I am, Ioh. 12.16. that they may behold my glory, which thou hast giuen me, and that I [Page 177] may be in them, and thou in mee, that they may be made perfect in one, that the world may know that thou hast sent me, and that thou hast loued them, as thou hast loued me.

2 Christ, shall deliuer vp the Kingdome to GOD,1 Cor. 15.24 euen the Father, that is, shall cease to execute his office of Media­torship, whereby as he is King, Priest, Prophet, and supreame head of the Church, hee sup­pressed his Enemies, and ru­led his faithfull people, by his Spirit, Word, and Sacraments. So that his Kingdome of grace ouer his Church, in this world ceasing; hee shall rule immediately as hee is GOD, equall vvith the Father, and the holy Ghost, in his King­dome of Glory for euermore: [Page 178] not that the dignitie of his Manhood shall be any thing diminished, but that the glo­ry of his Godhead shall be more manifested: so that as hee is God, hee shall from thence forth, in all fulnesse without all externall meanes, rule all in all.

From this Tribunall seate, Christ shall arise, and vvith all his glorious Company of Elect Angels and Saints, he shall goe vp triumphantly, in order and array vnto the hea­uen of Heauens, with such a heauenly noise and Musicke, that now may that Song of Dauid be truely verified, God is gone vp with a triumph, Psal. 47.5.6. the Lord with the sound of the Trumpets. 7. Sing praises to God, sing praises, 9. sing prayses vnto [Page 179] our King, sing praises; for God is the King of all the Earth, he is greatly to be exalted. And that Marriage song of Iohn: Let vs be glad and reioyce, and giue honour to him, for the Marriage of the Lambe is come, and his Wife hath made her selfe ready, Alleluiah; for the Lord God omnipotent raig­neth.

The third and last De­gree of the blessed state, of a regenerated man after death, beginnes after the pronoun­cing of the Sentence, and last­eth eternally without all end.

Meditations of the blessed e­state of a regenerated Man, in heauen; after he hath re­ceiued his sentence of Abso­lution, before the Tribu­nall seate of Christ, at the last day of Iudgement.

HEere my Meditation lazeleth, and my Penne falleth out of my hand: the one being not able to con­ceiue:2 Cor. 4.17. nor the other to de­scribe that most excellent blisse, and eternall weight of glory (whereof all the affli­ctions of this present life are not worthy) which all the E­lect shall with the blessed Trinity enioy:Rom. 8.18. Rom. 8.17. from that time that they shall be receiued [Page 181] with Christ as ioynt heires into that euerlasting King­dome of ioy.

Notwithstanding, we may take a scantling thereof, thus.

The holy Scriptures set foorth (to our capacity) the glorie of our eternall and heauenly life after death, in foure respects:

  • 1 Of the Place.
  • 2 Of the Obiect.
  • 3 Of the Prerogatiues of the Elect there.
  • 4 Of the effects of those Prerogatiues.

1 Of the Place.

THe place is the 1 King. 8. Hea­uen of Heauens, or the 2 Cor. 12.2. [...]. third Heauen, called Para­dise, whither Christ, (in his [Page 182] humane nature,) ascended farre aboue all visible heauens. The Bridgroomes chamber, Psal. 19.5. Mat. 25.10. which by the firmament, as by an azured curtaine spang­led with glittering starres and glorious planets, is hid: that wee cannot behold it with these corruptible eyes of flesh. The holy Ghost (fra­ming himselfe to our weake­nesse) describes the glory of that place, which no man can estimate, by such things as are most precious in the e­stimation of man. And there­fore likeneth it to a great and a holy City,Aoc. 21.2. &c. named the hea­uenly Ierusalem. Where onely God, Verse 24. & 27. and his people, who are saued, and written in the Lambes booke doe inhabite: all built of pure gold, Ver. 18. like vnto [Page 183] cleare glasse, or Chrystall: the walles of Iasper stone: the foun­dations of the wals, Ver. 11. Ver. 19.20. with twelue manner of precious stones: hauing twelue gates, each built of one pearle: Ver. 21. Ver. 13. Ver. 12. three gates to­wards each of the foure corner [...] of the world: and at each gate an Angell, Ver. 27. (as so many Por­ters) that no vncleane thing should enter into it. It is foure square, therefore perfect, Ver. 16. the length, the breadth, and height of it are equall, 12000. fur­longs euery way, therefore glo­rious and spacious. Through the middest of her streets euer runneth a pure Riuer of the water of life, as cleare as Chri­stall, therefore wholesome. And of either side of the riuer is the Tree of life, euer growing, which beares twelue manner [Page 184] of fruits, and giues fruit euery moneth, therefore fruitfull: and the leaues of the tree is health to the Nations, there­fore healthy. There is there­fore no place so glorious by creation, Apo. 22.1.2. so beautifull with de­lectation, so rich in possession, so comfortable for habita­tion. For there the King, is Christ: the law, is loue: the honour, verity: the peace, felicity: the life, eternity. There is light without dark­nesse; mirth without sad­nesse; health without sick­nesse; wealth without want; credit without disgrace; beauty without blemish; ease without labour; riches with­out rust; blessednesse with­out miserie; and consolation that neuer knoweth ende. [Page 185] How truely may we cry out (with Dauid) of this Citie, Glorious things are spoken of thee, O thou City of God!Psal. 87.3. and yet all these things are spo­ken, but according to the weakenesse of our capacity. For heauen exceedeth al this in glory, so farre: as that no tongue is able to expresse: nor heart of man to conceiue the glory thereof:2 Cor. 12.4. 1 Cor. 2.9. as witnesseth Paul who was in it and sawe it. O let vs not then dote so much vpon these woedden cottages, and houses of moul­ding clay, which are but the tents of vngodlinesse and ha­bitation of sinners: but let let vs looke rather, and long for this heauenly City, Heb. 11.10. whose builder and maker is God:Heb. 11.16. which he (who is not ashamed [Page 186] to be called our God) hath pre­pared for vs.

2 Of the Obiect.

THE blisseful and glori­ous obiect of all intelle­ctuall, and reasonable crea­tures in heauen, is the God-head, in Trinity of Persons; without which there is nei­ther ioy, nor felicity: but the very fulnesse of ioy consisteth in enioying the same.

This Obiect wee shall en­ioy two waies.

1 By a beatificall vision of God.

2 By possessing an imme­diate communion with his di­uine nature.

The Visio Dei beatifica solà est summ [...] bonum nostrū Aug. lib. de Trinit. cap. 13. beatificall vision of GOD is that onely that can content the infinite minde of [Page 187] man. [...]cisti nos domine ad te: inquietum i­gitur est cor nostrum do­nec requies­cat in te. Aug. Conf. lib. 1. cap. 1. For euery thing ten­deth to his center. GOD is the center of the soule: ther­fore (like Noahs Doue) shee cannot rest, nor ioy, till shee returne and enioy him. All that GOD bestowed vpon Moses, Exod. 33.13 &c. could not satisfie his minde, vnlesse hee might see the face of GOD. Therefore the whole Church praieth so earnestly:Psal. 67.1. & 80.19. God be merciful vn­to vs, and blesse vs & cause his face to shine vpon vs. When Paul once had seen this bles­sed sight, he (euer after) coun­ted al the riches, and glory of the world,Phil. 3.8.11. (in respect of it) to be but dung. And all his life after was but a sighing out (cupio dissolui) I desire to be dissolued, Phil. 1.23. and to be with Christ. And Christ prayed [Page 188] for all his Elect in his last prayer: that they might ob­taine this blessed vision. Fa­ther, I will that they which thou hast giuen me be (where?) euen where I am. (To what end?Ioh. 17.24.) that they may behold that my glory, &c. If Moses face did so shine when he had beene with GOD but four­ty daies:Exod. 34.29 Exod. 33 23. and seene but his backe parts; how shall wee shine, when we shall see him face to face for euer?1 Cor. 13.12 2 Cor. 3.18. 1 Ioh. 3.2. and know him as we are known, and as he is? Then shall the soule no longer be termed Marah, bitternesse, but Naomi, beau­tifulnesse: for the Lord shall turne her short bitternesse, to eternall beauty and blessed­nesse. Ruth 1.20.

The second meanes to en­ioy [Page 189] this obiect, is, by hauing an immediate, and an eternall communion with GOD in hea­uen. This we haue, first, by being (as members of Christ) vnited to his manhood: and by the manhood (personally vni­ted to the word) we are vnited to him, as he is GOD: and (by his Godhead) to the whole Trinity. Reprobates at the last day shall see GOD (as a iust Iudge) to punish them: but (for lacke of this Com­munion) they shall haue nei­ther grace with him, nor glo­ry from him. For want of this communion; the Diuels (when they saw Christ) cri­ed out, Quid nobis te cum? What haue we to doe with thee, Mark. 5.7. O Sonne of the most high God? But (by vertue of this Com­munion) [Page 190] the penitent soule may boldly goe and say vn­to Christ, Ruth. 3.9. as Ruth vnto B [...] ­az:) Spread, O Christ, the wing of the garment of thy mercy ouer thine handmaide: for thou art my kinsman. This Communion God promised Abraham, Gen. 15.1. when hee gaue him himselfe for his great reward. And Christ praieth for his whole Church to ob­taine it.Ioh. 17.20.21. This communion Saint Paul expresseth in one word, saying: that God shall be all in all vnto vs. 1 Cor. 15.28 Indeed, God is now all in all vnto vs: but by meanes, and in a small measure. But in heauen, God himselfe immediatly, (in ful­nesse of measure, without all meanes) will be vnto vs all the good things, that our soules [Page 191] and bodie [...] can wish or desire. He himselfe will be saluation, and ioy to our soules: life and health to our bodies: beauty to our eyes: musicke to our eares: honey to our mouthes: perfume to our nostrils: meat to our bellies: light to our vnderstandings: Anima ani­mae erit Deꝰ. Ber [...]. contentment to our willes; and delight to our hearts; and what can be lacking▪ where GOD himselfe, will be the soule of our soules? Yea all the strength, wit, pleasures, vertues, colours,Non potest summus rerū conditor in se non habere, quae rebus a se conditis de­dit: quem­admodùm sol astris. Hugo lib. 4. de a­nima cap. 15 beauties, harmony, & good­nesse, that are in men, beasts, fishes, fowles, trees, hearbes, and all creatures, are nothing but sparkles of those things, which are in infinite perfecti­on in GOD. And in him we shall enioy them, in a farre [Page 192] more perfect, and blessed man­ner. Hee himselfe will then supply [...]hei [...] vse: nay, the best creatures (vvhich serue vs now) shall not haue the ho­nour, to serue vs then. There will be no neede of the Sunne, nor of the Moone, to shine in that Citie:Apoc. 21.23 for, the glory of God doth light it. No more will there be any neede, or vse, of any creature, when we shall enioy the Creator him­selfe.

When therefore wee be­hold any thing that is excel­lent in any Creatures, let vs say to our selues; how much more excellent is hee vvho gaue them this excellencie! When wee behold the wise­dome of men who ouer-rule creatures stronger then them­selues; [Page 193] out-runne the Sunne and Moone in discourse pre­scribing many yeeres before, in what courses they shall be eclipsed:Seneca de beneficijs. lib. 2. cap. 29. let vs say to our selues, how admirable is the wisedome of GOD, who made men so wise! When we con­sider the strength of Whales and Elephants, the tempests of Windes, & terror of Thun­der; let vs say to our selues, how strong, how mighty, how terrible is that GOD that makes these mighty & feare­full Creatures! When wee taste things that are delicate­ly sweete, let vs say to our selues, oh, how sweete is that GOD, from vvhom all these Creatures haue receiued this sweetnesse! When we behold the admirable colours which [Page 194] are in Flowers and Birds, and the louely beauty of Women, let vs say, how faire is that GOD that made these so faire!

And if our louing GOD hath thus prouided vs so ma­ny excellent delights, for our passage through this Bochim, Iudg. 2.5. or valley of teares! what are those pleasures which he hath prepared for vs, when wee shall enter into the pallace of our Masters ioy! How shall our Soules be there rauished with the loue of so louely a GOD! So glorious is the ob­iect of heauenly Saints! So amiable is the sight of our gratious Sauiour!

3 Of the Prerogatiues which the Elect shall enioy in Heauen.

BY reason of this commu­nion with GOD, the elect in Heauen shall haue foure super-excellent prerogatiues.

1 They shall haue the Kingdome of heauen for their inheritance:Mat. 25. 1 Pet. 1.4. Ephes. 2.19. Hebr. 12.22. and they shall be free Denizons of the hea­uenly Ierusalem. S. Paul (by being a free citizen of Rome) escaped whipping; but they,Act. 22.26. who are once free Citizens of the heauenly Ierusalem, shall euer be freed from the whips of eternall torments. For this freedome vvas bought for vs, not with a great summe of money, Act. 22.28. but with the precious bloud of the Sonne of God.1 Pet. 1.18.

[Page 196] Apoc. 5.10. 1 Pet. 2.9. Rom. 16.10.2 They shall be all Kings and Priests. Spirituall Kings, to raigne vvith Christ, and to triumph ouer Sathan, the World, and Reprobates: and spirituall Priests, to offer vn­to God the spirituall Sacri­fice of Praise and Thankes­giuing for euermore.1 Pet. 2.5. Heb. 13.15. And therefore they are said to vveare both Crownes and Roabes. Oh what a comfort is this to poore Parents, that haue many Children! If they breede them vp in the feare of God to be true Christians: then are they Parents to so many Kings and Priests.

Mat. 13.43.3 Their bodies shall shine as the brightnesse of the Sun in the Firmament:Phil. 3.21. like the glorious Body of CHRIST,Act. 22.6. which shined brighter then [Page 197] the Sunne at noone, when it appeared to Paul. A glimpse of which glorious bright­nesse appeared in the bodies of Moses and Elias transfi­gured with our Lord in the holy Mount.Luke 9.31. Marke 9.3. Therefore (saith the Apostle) it shall rise a glorious body; yea,1 Cor. 15.43. a spi­rituall body, not in substance, Ver. 44. but in qualitie: preserued by spirituall meanes, and hauing (as an Angell) agilitie to as­cend or descend. Oh vvhat an honour is it that our bo­dies (falling more vile then a carrion) should thus arise in glory, 1 Thes. 4.1. like vnto the body of the Sonne of God!

4 Lastly, they (together with all the holy Angels) there, keepe (without any labour to distract them) a [Page 198] perpetuall Sabbath, to the glory, honour, and praise of the aye-blessed Trinitie, for the creating, redeeming, and and sanctifying of the church: and for his power, wisedome, iustice, mercy, and goodnes, in the gouernment of Heauen and Earth. When thou hea­rest a sweet Consort of Mu­sicke, meditate how happy thou shalt be, when (vvith the Quire of heauenly An­gels and Saints) thou shalt sing a part in that spirituall Alleluiah, on that eternall blessed Sabbath, where there shall be such varietie of plea­sures, and satietie of ioyes; as neuer know tediousnesse in do­ing, nor end in delighting.

4 Of the effects of those prerogatiues.
From these prerogatiues there will arise to the Elect in heauen, fiue notable effects.

1 THey shall know GOD, vvith a perfect know­ledge, 1 Cor. 1.12. Aug. soliloq. cap. 36. so farre as Creatures can possibly comprehend the Creator. For there wee shall see; the Word, Nihil natum in terra, nihil ignotum in coelo. the Crea­tour; and in the Word, all creatures that by the Word were created: so that wee shall not neede to learne of the things which were made; the knowledge of him by whom all things were made. 1 Cor. 13.12 The excellentest creatures in this life,2 Cor. 3.16. are but as a darke [Page 200] vaile, Res verae sunt in mundo in­uisibili, in mundo visi­bili vmbrae rerum. Her. drawne betwixt GOD and vs: but when this vaile shall be drawne aside; then shall we see GOD face to face, and know him as wee are knowne.

We shall know the power of the Father, the wisdome of the Sonne, the grace of the holy Ghost; and the in­diuisible nature of the bles­sed Trinity. And in him we shall know not onely all our friends (who dyed in the faith of Christ) but also all the faithfull that euer were, or shall be: For,

1 Chirst tels the Iewes, that they shall see,Luk. 13.28. Abraham; Isaac, and Iacob, and all the Prophets, in the kingdome of God: therefore wee shall know them.

[Page 201]2 Adam in his innocen­cy knew Eue to be bone of his bone, and flesh of his flesh, Gen. 2.23. assoone as he awaked. Much more then shall we know our kindred, when we shall awake perfected and glorified in the resurrection.

3 The Apostles knew Christ after his resurrection and the Saints which rose with him, Mat. 27.53. and appeared in the ho­ly City.

4 Peter, Iames, and Iohn, knew Moses and Elias in the transfiguration:Mat. 17.4. how much more shall wee know one an other, when wee shall be all glorified?

5 Diues knew Lazarus in Abrahams bosome:Luk. 16.23. much more shall the Elect know one another in heauen.

[Page 202]6 Christ saith, that the twelue Apostles shall sit vp­on twelue thrones, Mat. 19.28. to iudge (at that day) the 12. Tribes: therfore they shal be known, and consequently the rest of the Saints.

1 Cor. 6.2.3.7 Paul saith, that at that day we shall know as wee are knowne of God:1 Cor. 13.12 and Augu­stine (out of this place) com­forteth a Widow,August. ad Italicam vi­duam. Epist. 6 assuring her, that as in this life, shee saw her husband with exter­nall eyes; so in the life to come, shee should know his heart, and what were all his thoughts and imaginations. Then husbands and wiues, looke to your actions and thoughts: For all shall be made manifest one day. See 1. Cor. 4.5.

[Page 203]8 The faithfull in the old Testament,Gen. 25. & 35. 2 King. 22. are said to be gathered to their Fathers: therefore the knowledge of our friends remaines.

9 Loue neuer falleth away: therefore knowledge,1 Cor. 13.8. the ground thereof, remaines in another life.

10 Because the last day shall be a declaration of the iust iudgement of God:Rom. 2.5. Apo. 22.12. Eccl. 12.14. when he shall reward euery man a­cording to his workes: and if euery mans work be brought to light,Rom. 2.16. much more the worker. And if wicked men shall account for euery idle word, Mat. 12.36. much more shall the idle speakers themselues bee knowne. And if the persons be not knowne, in vaine are the workes made manifest. [Page 204] Therefore (saith the Apo­stle) Euery man shall appeare, to account for the worke that hee hath done in his body, 2 Cor. 5.10. &c. See Wisdome Chapter 5.1. Though the respect of di­uersities of degrees, and cal­lings in Magistracy, Mi­nistry, and Oeconomy shall cease; yea Christ shall then cease to rule,1 Cor. 15.24 28. as he is Media­tor, and rule all in all, as hee is God equall with the Father, and the holy Ghost.

The greatest knowledge that men can attaine vnto in this life, comes as farre short of the knowledge which wee shall haue in heauen: 1 Cor. 13.11 as the knowledge of a childe, that cannot yet speake plaine, is to the knoweldge of the greatest Philosopher in the [Page 205] World. They who thirst for knowledge; let them long to be students of this Vniuer­sity. Lumen est vmbra Dei & Deus est lumen lume­nis. Plato. Poli. 6. For all the light by which wee know any thing in this world, is nothing but the ve­ry shadow of God: but when we shall know GOD in hea­uen, wee shall, in him, know the manner of the worke of the creation, the mysteries of the worke of our Redempti­on: yea, so much knowledge as a Creature can possibly conceiue and comprehend of the Creator and his works. But whilest wee are in this life, wee may say with Iob. Iob 26.14. How little a portion heare wee of him? And assure our selues with Syracides, that There are hid yet greater things then these be, Ecclus. 42.32. and that wee haue [Page 206] seene but a few of Gods works.

2 They shall loue God with as perfect and absolute loue, as possibly a creature can doe. The manner of lo­uing God, is to loue him for himselfe: the measure, is to loue him without measure. For in this life (knowing God but in part) we loue him but in part: 1 Cor. 13.12. but when the Elect in heauen shall fully know God, then they will perfectly loue God. And (for the in­finite causes of loue, which thy shall know to be in him) they shall be infinitly rauish't with the loue of him.

3 They shall be filled with all manner of diuine plea­sures. At thy right hand (saith Dauid) there are plea­sures for euermore: Psal. 16.11. Yea, they [Page 207] shall drinke (saith he) out of the riuer of pleasures. Psal. 36.8. For as­soone as the soule is admit­ted into the actuall fruition of the beatificall presence of God: shee hath all the good­nesse, beauty, glory, and per­fection of all creatures (in all the world) vnited together, and at once presented vnto her in the sight of God. If any be in loue, there they shall enioy that which is more a­miable: if any delight in faire­nesse, the fairest beauty is but a dusty shadow to that: he that delights in Pleasures shall there finde infinite varieties, without either interruption of griefe, or distraction of paine: Hee that loueth ho­nour, shal there enioy it, with­out the disgrace of cankred [Page 208] enuy; he that loueth treasure, shall there possesse it▪ and ne­uer be beguiled of it. There they shal haue knowledge, void of all ignorance: health, that no sickenes shall impaire: and life, that no death can deter­mine. In a word looke how farre this wide world, surpas­seth for light, pleasures, & com­fort, the darke and narrow womb wherin thou wast con­ceiued a childe: so much doth the world to come exceede in ioyes, solace, & consolation, this present world. Now happy then shall wee be, when this life is chāged, & we thither translated

4 They shal be replenished with an vnspeakeable ioy. In thy presence (saith Dauid is the fulnesse of ioy. Psal. 16.11. And this ioy shall arise, chiefly from the [Page 209] vision of God: and partly from the sight of all the holy An­gels, and blessed soules of iust and perfect men, who are in blisse and glory with him.

But especially from the blissefull sight of Iesus the Mediator of the New Testa­ment, our Emmanuel, Heb. 12.24. God made man. His sight will be the chiefe cause of our blisse, and ioy. If the Israelites in Ierusalem so showted for ioy that the earth rang againe, 1 Reg. 1.40. to see Salomon crowned; how shall the Elect reioice in hea­uen to see Christ the true Salomon adorned with glory?Luk. 1.44. If Iohn Baptist at his presence did leape in his mothers wombe for ioy;Ioh. 17.23. how shall wee exult for ioy, when he will be not onely with vs, but in vs in [Page 210] heauen? If the wise men re­ioyced so greatly to finde him,Mat. 2.10. a Babe, lying in a manger; how great shall the ioy of the Elect bee, to see him sit (as as King) in his celestiall throne? Luk. 2.28. If Simeon was so glad to see him, an Infant, in the Temple presented by the hands of the Priest; how great shall our ioy be to see him a King, ruling all things at the right hand of his Fa­ther? If Ioseph and Mary were so ioyfull to finde him in the middest of the Doctors in the Temple; how glad shal our soules be to see him sit­ting as Lord among Angels in heauen?Luk. 2.46. Facilius di­cere possum [...], quid ibi non sit, quam quid ibi sit. Aug. de symb. lib. 3. 1 Cor. 2.9. Mat. 25.21. This is that ioy of our Master, which (as the Apostle saith) the eye hath not seene, the eare hath [Page 211] not heard, nor the heart of man can conceiue: which because it cannot enter into vs, vvee shall enter it.

5 Lastly, they shall enioy this blissefull and glorious estate for euermore. There­fore it is tearmed euerlasting life: and Christ saith,Ioh. 16.22. that our ioy shall no man take from vs. All other ioyes (be they ne­uer so great) haue an end. Assuerus Feast lasted an hundred and eightie dayes;Hest. 1.4. but hee, and it, and all his ioyes are gone. For mortall man to be assumed to hea­uenly glory, to be associated to Angels, to be satiated with all delights and ioyes, (but for a time) were much: but to enioy them for euer, with­out intermission of end, who [Page 212] can heare it, and not admire it! who can muse of it, and not be amazed at it! All the Saints of Christ (as soone as they felt once but a true taste of these eternall ioyes) coun­ted all the riches and pleasures of this life to be but Phil. 3.8. losse and dung in respect of that. And therefore (with vnces­sant prayers, fasting, almes-deedes, teares, faith, and good life) they laboured to acertaine themselues of this eternall life: and (for the loue thereof,) they Act. 2.45.willingly ey­ther solde, or parted with all their earthly goods and pos­sessions.

Christ calleth all Christi­ans Merchants, Luke 19. and eternall life a precious pearle, which a wise Merchant will [Page 213] purchase, though it cost him all that hee hath. Mat. 13.

Alexander hearing the re­port of the great riches of the Eastern country,Plutar. Apo­th [...]g. Regum. diuided forth-with among his Cap­taines and Souldiers, all his Kingdome of Macedonia: Hephoestion asking him what hee meant in so doing; Alex­ander answered, that he pre­ferred the riches of India, (whereof hee hoped shortly to be Master) before all that his Father Philip left him in Macedonia. And should not Christians then preferre the eternall riches of Heauen, so greatly renowned, (vvhich they shall enioy ere long) be­fore the corruptible trash of the earth, which last but for a season?

[Page 214] Abraham and Sarah left their owne Country and pos­sessions, to Heb. 11.10 15.16. looke for a Citie, whose builder and maker is God, and therefore bought no land, but onely a place of buriall. Dauid preferreth Psal. 84.10. one day in this place, before a thousand else-where: yea, to be a doore-keeper in the house of God, rather then to dwell in the richest tabernacles of wickednesse. Elias earnestly 1 Reg. 19.4 besought the Lord to re­ceiue his soule into his King­dome; and went willingly (though in 2 Reg. 2.15 a fiery Chariot) thither. Paul (hauing once seene heauen) continually Phil. 1.23. desired to be dissolued, that hee might be with Christ. Pe­ter (hauing spyed but a glimpse of that eternall glo­ry [Page 215] in the Mount,) wished, that hee might dwell there all the dayes of his life, saying, Mat. 17.4. Ma­ster, it is good for vs to be here. How much better doth Peter now thinke it to be in heauen it selfe? Christ (a little before his death) prayeth his Father Ioh. 17.5. to receiue him into that ex­cellent glory. And the Apostle witnesseth, that (Heb. 12.2. for the ioy which was set before him) he endured the Crosse, and despi­sed the shame. If a man did but once see those ioyes, (if it were possible,) hee would en­dure an hundred deaths to enioy that happinesse but one day.

S. Augustine saith,Serm. 31. de Sanctu. that he would be content, to endure the torments of hell to gaine this ioy, rather then to lose it. [Page 216] Ignatius (Paules Scholler) being threatned (as hee vvas going to suffer,) vvith the crueltie of torments, answe­red with great courage of Faith:Hier. in Ca­talogo. Iren. lib. 5. cont. Valen. Fire, Gallowes, Beasts, breaking of my bones, quarte­ring of my members, crushing of my body, all the torments of the Diuell together, let them come vpon me, so I may enioy my Lord Iesus and his King­dome. The like constancie shewed Polycarpe, Euseb. lib. 4. cap. 16. who could not by any terrors of any kinde of death, be moued to deny Christ in the least mea­sure. With the like resolution answered Basil his persecu­tors, when they would terrifie him with death;Nazianz. de de vita Basil. I will neuer (said hee) feare death, which can doe no more then restore [Page 217] mee to him that made me. If Ruth left her owne country,Ruth 1.16. and followed Naomi her Mo­ther in Law, to goe and dwell with her in the Land of Ca­naan, (which was but a type of heauen,) onely vpon the fame which she heard of the God of Israell (though shee had no promise of any por­tion therein,) how shouldest thou follow thy holy mother the Church, to go vnto Christ into the heauenly Canaan, wherin God hath giuen thee an eternall inheritance, assured by an holy Couenant made in the words of God, signed with the bloud of his Sonne, and sealed with his Spirit and Sacraments? This shall be thine eternall happinesse in the Kingdome of heauen, where [Page 218] thy life shall be a commu­nion with the blessed Trini­tie, thy ioy the presence of the Lambe, thy exercise singing, thy ditty Alleluiah, thy con­sorts, Saints and Angels: where youth flourisheth that neuer waxeth olde; Beautie lasteth that neuer fadeth; loue aboundeth that neuer coo­leth; health continueth that neuer slaketh; and life remai­neth, that neuer endeth.

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

THou seest therefore O man, how wretched and cursed thy state is, by corrup­tion [Page 219] of nature, without Christ: insomuch that whereas the Scriptures doe liken wicked men, vnto Lyons, Beares, Buls, Horses, Dogges, and such like sauage Creatures in their liues: it is certaine, that the condition of an vnrege­nerated man, is in his death more vile then a Dogge, or the filthiest Creature in the world: for the Beast (being made but for mans vse) when hee dyeth endeth all his mi­series with his death. But man endued with a reasonable and an immortall Soule, made af­ter Gods Image, to serue God, when hee ends the miseries of this life, must account for all his misdeedes, and begin to endure those miseries that neuer shall know end. No [Page 220] creature but man is liable to yeeld at his death an account for his life. The bruite Crea­tures, not hauing reason, shall not be required to make any account for their deedes: and good Angels, though they haue reason, yet shall they yeeld no account, because they haue no sinne. And as for euill Angels, they are, without all hope, already con­demned; so that they neede not make any further ac­counts. Man onely in his death, must be Gods accoun­tant for his life.

On the other side, thou seest (O Man) how happy and blessed thy estate is, be­ing truely reconciled vnto GOD in Christ, in that through the restauration of [Page 221] Gods Image, and thy restitu­tion into thy soueraigntie o­uer other Creatures, thou art in this life little inferiour to the Angels, and shalt be in the life to come equall to the Angels; yea, in respect of thy Nature, exalted, by a personall vnion to the Sonne of God, and by him, to the glory of the Trinitie: superi­our to the Angels: a Fellow-Brother with Angels in spiri­tuall grace and euerlasting glory.

Thou hast seene how glo­rious and perfect GOD is, and how that all thy chiefe blisse and happinesse consisteth in hauing an eternall com­munion with his Maiestie.

Now therefore (O impe­nitent Sinner) in the bowels [Page 222] of Christ Iesus I entreat thee; nay, I coniure thee, as thou tenderest thy owne saluation, seriously to consider with mee, how false, how vaine, how vile are those things, which still retaine and chaine thee in this wretched and cursed estate, wherein thou liuest: and doe hinder thee from the fauour of God, and the hope of eternall life and happinesse.

Meditations on the hinderan­ces, which keepe backe a sinner from rhe pra­ctise of Pietie.

THose Hinderances are chiefely seauen.

I. An ignorant mistaking of the true meaning of certaine places of the holy Scripture, [Page 223] and some other chiefe grounds of Christian Religion.

The Scriptures mistaken are these.

1 Ezek. 33.14.16. At what time soeuer a sinner re­penteth him of his sinne, I will blot out all, &c. Hence the carnall Christian gathereth: That he may repent when hee will. It is true: Whensoeuer a sinner doth repent, GOD will forgiue: but the text saith not, that a sinner may repent whensoeuer he will, but when GOD will giue him grace. Many (saith the Scripture) when they would haue repen­ted were reiected;Heb. 12.17. Luk. 13.24.27. and could not repent, though they sought it carefully with teares. What comfort yeelds this Text to thee, who hast not repen­ted, [Page 224] nor knowest whether thou shalt haue grace to re­pent heereafter?

2 Math. 11.26. Come vnto mee all you that labour and are heauy laden, and I wil giue you rest. Hence the lew­dest man collects, that he may come vnto Christ when he list. But he must know; That no man euer comes to Christ, but hee, who (as Peter saith) Hauing knowne the way of righteousnesse, 2 Pet. 2.20.21. hath escaped the pollutions of the world, through the knowledge of our Lord & Sauiour Iesus Christ. To come vnto Christ is to repent and beleeue. Isa. 1.18. Ioh. 6.35. Ioh. 6.44. And this no man can doe, except his heauenly father draweth him by his grace.

3 Rom. 8.1. There is no [Page 225] condemnation to them which are in Christ Iesus. True. But they are such, who walke not after the flesh (as thou dost) but after the spirit, which thou diddest neuer yet resolue to doe.

4 1 Tim. 1.15. Christ Ie­sus came into the world to saue sinners, &c. True. But such sinners vvho like Paul are conuerted from their wicked life: not like thee, who still continuest in thy lewdnesse. For that Grace of God which bringeth saluation vnto all men, teacheth vs, Tit. 2.11.12. that denying vngodlinesse and wordly lusts: we should liue soberly, righte­ously, and godly in this present world.

5 Prou. 23.26. A iust man falleth seauen times in a [Page 226] day, and riseth, &c. [In a day] is not in the Text: Which meanes not falling into sinne, but falling into trouble, which his malicious enemie plots a­gainst the iust: and from which GOD deliuers him▪ Psal. 34.14. And though it meant falling in, and rising out of sinne; what is this to thee? whose falles all men may see euery day: but neither God nor man can at any time see thy rising againe, by repentance?

6 Isay 64.6. All our righteousnes are as filthy rags. Hence the carnall Christian gathers: That seeing the best workes of the best Saints are no better; then his are good enough: and there­fore hee needes not much grieue, that his deuotions are [Page 227] so imperfect. But Isay meanes not in this place, the righte­ous work [...] of the Regenerate, as feruent praiers in the name of God: charitable almes from the bowels of mercy: suffring in the G [...]spels defence, the spoile of goods, and spilling of blood, and such workes, which Paul calles the fruit of the spirit. But the Prophet making an humble confession in the name of the Iewish Church, Gal. 5.22. when she had fallen from GOD to Idola­try, acknowledgeth that whilest they were by their fil­thy sinnes separated from GOD, as leapers are by their infected sores and polluted cloathes from men: their chiefest righteousnesse could not be but abhominable in his [Page 228] sight. And though our best works compared with Christs righteousnesse are no bet­ter then vncleane ragges; yet in Gods acceptation, for Christs sake, they are called Apo. 3.8. white rayment, yea, Apo. 19.8. pure fine linnen and shining, farre vnlike thy Ier. 13.23. Leopards spots, and Zach. 3.4. filthy garments.

7 Iam. 3.2. In many things we sinne all. True. But Gods children sinnes not in all things as thou doest, without either bridling their lusts, or mortifying their corruptions. And though the reliques of sinne, remaines in the dearest children of God, that they had neede dayly to cry, Our Father which art in heauen, forgiue vs our trespasses. Yet in the New Gal. 2.15. Testament none [Page 229] are properly called Sinners, Rom. 5.8. Ioh. 9.31. but the vnregenerate. But the Regenerate, in respect of their zealous endeuour to serue God in vnfained holinesse, are euery where called Saints. Insomuch that Saint Iohn saith,1 Ioh. 3.9. 1 Ioh. 5.18. that whosoeuer is borne of God sinneth not. That is, li­ueth not in wilfull filthinesse, suffring sinne to raigne in him as thou doest. Deceiue not thy selfe with the name of a Christian: vvhosoeuer liueth in any custommary grosse sinne, he liueth not in the state of Grace. Let there­fore, saith Paul, 2 Tim. 2.19. euery one that nameth the name of Christ, de­part from iniquity. The Re­generate sinne, but of frailty, they repent, and God doth pardon: therefore they sinne [Page 230] not to death. The Reprobate sinne maliciously, wilfully, and delight therin so that by their good will sinne shall leaue them before they will leaue it.1 Ioh. 5.16. They will not repent, and God will not pardon. Therefore their sinnes are mortall, saith Saint Iohn: Or rather immortall, Ibid. as saith S. Paul, Rom. 2.5. It is no ex­cuse therefore to say wee are all sinners. True Christians thou seest are all Saints.

8 Luk. 23 43. The Thiefe conuerted, at the last gaspe was receiued to Paradice: What then? If I may haue but time to say when I am dying, Lord haue mercy vpon me, I shall likewise be saued. But what if thou shalt not?Math. 7 22.23. And yet many in that day shal [...] [Page 231] say, Lord, Lord, and the Lord will not knowe them. The Thiefe was saued, for he re­pented; but his fellow had no grace, to repent, and was damned ▪ Beware therefore, lest trusting to late Repen­tance at thy last end on earth: thou be not driuen to repent too late, without ende in Hell.

9 1 Ioh. 1. The blood of Iesus Christ cleanseth vs from all sinne, And 1 Ioh. 2.1. If any man si [...]ne we ha [...]e an Ad­uocate with the Father, Iesus Christ the righteous, &c. O comfortable! But heere what Saint Iohn saith in the same place, My little children these things write I vnto you that yee sinne not. If therefore thou leauest thy sinne, these com­forts [Page 232] are thine: else they be­long not to thee.

10 Rom. 5.20. Where sinne abounded, Grace did a­bound much more. O sweet! But heare what Paul addeth. What shall wee say then? shall we continue in sinne that Grace may abound? God forbid. How shall we that are dead to sinne liue any longer therein? Rom. 6.1.2. This place teacheth vs not to presume: but that we should not despaire. None therefore of these promises, promiseth any grace to any: but to the penitent heart.

The grounds of Religion mistaken are.

1 From the doctrine of Iu­stification by faith onely: a car­nal Christian gathereth: That good workes are not necessary[Page 233] he commends others, that do good works, but he perswads himself, that he shall be saued by his faith, without doing a­ny such matters. But he shold know that though good works are not necessary to Iu­stification: yet they are neces­sary to saluation; for, We are Gods workemanship, Ephes. 2.10. created in Christ Iesus vnto good workes, which God hath predestinated that wee should walke in them. Whosoeuer therfore in yeres of discretion, Fulk. Rhem. Test: Annot. on Eph. 2.12. bringeth not forth good works, after he is called, he cannot besaued: nei­ther was he euer predestina­ted to life eternal. Therefore the Scripturs saith, that Christ wil reward euery mā according to his works. Rom. 2.6. 2 Cor. 9.6. Apo. 22.12. Apo. 2. & 3. Christ respects in the Angels of the 7. Chur­ches [Page 234] nothing but their works. And at the last day he will giue the heauenly In­heritance onely to them who haue done good workes; Mat. 25. in feeding the hungry, cloa­thing the naked, &c. At that day, 2 Tim. 4.8. Righteousnesse shall weare the Crowne. No righ­teousnesse, no Crowne: No good workes (according to a mans talent) no reward from God: vnlesse it be Rom. 2.8. vengeance. To be rich in good workes is the surest foundation of our assurance 1 Tim. 6.19 to obtaine eternall life. For good workes are the true fruits of a true faith which apprehendeth Christ and his obedience, vnto Saluation. And no other faith Gal. 5.6. auaileth in Christ but that which wor­keth [Page 235] by loue. And but in the act of Iustification, that Faith which onely iustifieth, is Fides sola non est sola. ne­uer onely, but euer accompa­nied with good workes, Fides sola iu­stificat, vt o­culus solus videt. as the Tree with his fruits, the Sun with his light, the Fire vvith his heate, and Water with his moisture: and that faith which doth not iustifie her selfe by good workes before Men, is but Iam. 2.26. a dead Faith, which vvill neuer iustifie a mans soule before God. But a iustifying faith, Act. 15.9. purifieth the heart, and Act. 16.18 1 Thes. 5.23. sanctifieth the whole man throughout.

II. From the doctrine of Gods eternall Mat. 25.34. Ephe. 1.4. Eccles 3.14. Predestinati­on and vnchangeable decree, hee gathereth, that if hee be predestinated to be saued, hee cannot but be saued: if to be [Page 236] damned, no meanes can doe any good. Therefore all vvorkes of Pi [...]tie are but in vaine: but hee should learne, that God hath predestinated to the means as well as to the end. Whom therefore GOD hath prede­stinated to be saued, which is the 1 Pet. 1.16 end, hee hath likewise predestinated to be first cal­led, iustified, and made confor­mable to the image of his Son, which is the Rom. 8.29.30. Iohn 15.16. meanes. And they (saith 1 Pet. 1.2. Peter) who are elect vnto saluation, are also elect vnto the sanctification of the spirit. Noli te in deo primum quae­rere, sed in Christo, in quo si te per fidem inueneris, cer­tus esto, te esse electum. If therefore vpon thy calling, thou confor­mest thy selfe to the Word and Example of Christ thy Master, & obeyest the good motions of the holy Spirit in leauing sinne, and liuing [Page 237] a godly life: then assure thy selfe, that thou art one of those, who are infallibly pre­destinated to euerlasting sal­uation. If otherwise, blame not Gods predestination, but thine owne sinne, and rebel­lion. Doe thou but returne vnto God, and God will gra­tiously receiue thee, as the Father did the prodigall Sonne, and by thy conuer­sion it shall appeare both to Luk. 15.10 Angels and Verse 24. Men, that thou didst belong to his Election. If thou wilt not, why should God saue thee?

III. When a carnall Chri­stian heares, that man hath not free-will vnto good, he loo­seth the reynes to his owne corrupt will: as though it lay not in him to bridle or to [Page 238] subdue it. Implicitely, making God the authour of sinne, in suffering man to runne into this necessitie. But hee should know, that GOD gaue Adam free-will to stand in his Magna [...] hom. liberi arbitris vi­res, cum con­deretur ac­cepit: sed eas p [...]ccando a­misit. Aug. de. spirit. & lit. cap. 3. Eccles. 7.29. Ecclus. 15.14 Homo malè vtens libero suo arbitrio, & se, & libe­rū suum ar­bitrium per­didit. Aug. Ench. ad Laur. cap. 30inte­gritie if hee would: but man abusing his free-will, lost both himselfe and it. Since the Fall, Man in his state of corruption, hath Free-will to euill, but not to good: for, in this state, 2 Cor. 3.5. Per lapsum, arbitrii li­bertas in na­turalibꝰ man­ca, in super­naturalibus amissa est. donec gratia restituatur. we are not (saith the Apostle) sufficient to think a good thought. And God is not bound to restore vs what wee lost so wretchedly, and make no more care to reco­uer againe. But, as soone as a man is regenerated, the Grace of God freeth his will vnto good, so that hee doth all the good things hee doth, [Page 239] with a Free-will: for so the Apostle saith, that Phil. 2.12.13. Actiagimus, The will is passiue in re­ceiuing the first grace, afterward a­ctiue in all goodnesse. God of his owne good pleasure, worketh both the will and the deede in vs, who (as the Apostle ex­poundeth) 2 Cor. 7.1. cleance our selues from all filthinesse of the flesh and spirit, and finish our sancti­fication in the feare of God. And in this state, euery true Christian hath Free-will, and as hee increaseth in grace, so doth his will in freedome: for Ioh. 8.36. Liberum ar­bitrium, non nisi gratia Dei efficitur. liberū. Aug. ad Colos. c. 7. when the Sonne shall make vs free, then shall wee be free in­deede: and, Cor. 3.17 where the Spirit of the Lord is, there is liber­tie: for the holy Spirit drawes their mindes, not by coaction, but by the cordes of Loue, Can. 1.4. by illuminating their mindes to know the truth; by changing their hearts to loue [Page 240] the knowne truth, and by en­abling euery one of them, ac­cording to the measure of grace which hee hath recei­ued,Voluntas hu­mana non li­bertate gratiā consequitur, sed gratia li­bertatem. Aug. de grat. cap. 8. to doe the good which he loueth. But thou wilt not vse the freedome of thy will so farre as GOD hath freed it: for thou dost many times wilfully against Gods Law, to the hazard of thy Soule; that, which if the Kings Law forbad vnder the penaltie of death, or losse of thy worldly state thou wouldest not doe. Make not therefore thy want of free-will vnto good to be so much the cause of thy sinne, as thy want of a louing heart to serue thy heauenly Father.

IIII. When the naturall man heares, that no man since [Page 241] the fall, is able to fulfill the Law of God, and to keepe all his Commandements: He boldly presumes to sinne as others doe: hee contents himselfe with a few good thoughts: and if hee be not altogether as bad as the worst, hee con­cludes that hee is as truely re­generate as the best. And euery voluntary refusall of doing good, or withstanding euill, he counts the impossibi­litie of the Law. But he should learne that though since the Fall ▪ no man but Christ, who was both God and man, did or can perfectly fulfill the whole Law. yet euery true Christian, as soone as hee is regenerated, begins to keepe all Gods Commandements in truth, though hee cannot [Page 242] in absolute perfection. Thus with Dauid, they Ps. 119.112 apply their hearts to fulfill Gods Comman­dements alwayes vnto the end. And then the Ioel. 2.28.29. Zach. 12.10. Quod iubet, iuuat. Aug. Spirit of grace vvhich was promised to be more aboundantly poured forth vnder the Gospel, helpeth them in their good endeuours and as­sisteth them to doe vvhat he commands them to doe. And in so doing, GOD accepteth their 2 Cor. 8.12 good will and endeuour, in stead of perfect fulfilling of the Law, supplying out of the merits of Christ, who ful­filled the Law for vs, what­soeuer wanteth in our obedi­ence. And in this respect S. Iohn saith, that 1 Ioh. 5.3. Gods com­mandements are not burde­nous. And S. Paul saith, Phil. 4.15. I am able to doe all things [Page 243] through the helpe of him that strengthneth me. And Z [...]cha­ry and Elizabeth are said, Luk. 1.6. to walk [...] in all the Commande­ments of the Lord, without re­proofe. Hereupon CHRIST Ioh. 15.10 commends to his Disci­ples, the care of keeping his Commandements, as the true­est testimonie of our loue vn­to him. So farre therefore doth a man loue Christ, as he makes conscience to walk in his Commandements: and the more vnto Christ is our loue, the lesse will our paines seeme in keeping his Law. The Lawes curse which vn­der the Olde Testament was so terrible, is vnder the New, by the death of Christ, abo­lished to the regenerate. The rigor which made it so vnpos­sible [Page 244] to our nature before, is now to the new borne, so mol­lified by the Spirit, that it seemes facile and easie. The Apostles indeede pressed on the vnconuerted Iewes and Gentiles the impossibilitie of keeping the Law, by abilitie of nature corrupted. But when they haue to doe with rege­nerated Christians, they re­quire to the Law (which is the rule of righteousnesse) true Rom. 15.18 o­bedience in word and deede: the Col. 3.5. mortifying of their mem­bers: the Gal. 5.24. Rom. 6.12.13. crucifying of the flesh, with the affections and lusts thereof: Rom. 6.4.5 Rom. 8.11. resurrection to newnesse of life: Gal. 5.25. walking in the spirit: 1 Ioh. 5.4. ouercomming of the world by faith. So that though no man can say as CHRIST, Iohn 8.46. which of you can rebuke me [Page 245] of sinne? yet euery regenera­ted Christian can say of him­selfe, which of you can re­buke mee of being an Adul­terer, whoremonger, swearer, drunkard, theefe, vsurer, op­pressor, proud, malicious, coue­tous, profaner of the holy Sa­both, a Lyer, a neglecter of Gods publike Seruice, and such like grosse sinnes! else hee is no true Christian. When a man casts off the conscience of be­ing ruled by Gods Law, then GOD Rom. 1.24 28. giues him ouer to be led by his owne lusts, the su­rest signe of a reprobate sense. Thus the Law vvhich since the Fall, no man by his owne naturall abilitie can fulfill: is fulfilled in truth of euery re­generated Christian, through the gratious assistance of [Page 246] Rom. 8.9. &c. Augustinus optat vt [...] [...]agnos­cat posse le­gem praestari per gratiam Christi, & pacem fore edicit. Christs holy Spirit. And this Spirit GOD will Luk. 11.13 Iames 1.5. giue to eue­ry Christian that will pray for it, and incline his heart to keepe his Lawes.

V. When the vnregene­rated man heares that GOD delighteth more in the inward minde then in the outward man. Then he faineth vvith himselfe,Deus magis delectatur af­fectu quam effectu. Amb. that all outward re­uerence and profession is but eyther superstitious or super­fluous. Hence it is that hee seldome kneeleth in the Church: that hee puts on his hat at singing of Psalmes, and the publike Prayers, vvhich the profane varlet would not offer to doe, in the presence of a Prince or a Noble-man. And so that hee keepe his minde vnto GOD, [Page 247] hee thinkes hee may fashion himselfe, in other things, to the World. Hee diuides his thoughts, and giues so much to GOD, and so much to his owne lusts: yea, hee will de­uide with GOD the Sabboth ▪ and vvill giue him almost the one halfe, and spend the other wholy in his owne plea­sures. But know, ô carnall man, that Almightie GOD will not be serued by halfes, because hee hath created and redeemed the whole man. And as GOD detests the ser­uice of the outward man, without the inward heart, as Hypocrisie: so hee counts the inward seruice without all ex­ternall reuerence, to be meere profanenesse; hee requireth both in his worship. In prayer [Page 248] fore bowe thy knees, in wit­nesse of thy humiliation: lift vp thine eyes and thy hands in testimonie of thy confi­dence: hang down thy head, & smite thy breasts in token of thy contrition, but especially call vpon God with a sincere heart: serue him holy, serue him wholy, serue him onely, for GOD and the Prince of this world, Mat. 6.1. are two contrary Masters, and therefore no man can possibly serue both.

VI. The vnregenerated Christian, holdes the hearing of the Gospell preached to be but an indifferent matter, which he may vse or not vse at his pleasure: but who­soeuer thou art, that will be assured in thy heart that thou art one of Christs elect sheepe; [Page 249] thou must make a speciall care and conscience (if pos­sibly thou canst) to heare Gods word preached: For first, the preaching of the Gospell is the chiefe ordinary meanes which GOD hath appointed to conuert the soules of all that hee hath Acts 13.48. predestinated to be saued: therefore it is called Rom. 1.16. the power of God vnto saluation, to euery one that be­leeueth. And where this di­uine ordinance is not, Pro. 29.18 the people perish: and whosoeuer shall refuse it, Mat. 10.25 it shall be more tollerable for the Land of S [...] ­dome and Gomorrha in the day of Iudgement then for those people. Secondly, the preach­ing of the Gospel is theIsa. 11.12. stan­dard or ensigne of Christ; to which all Souldiers and elect [Page 250] people must assemble them­selues. When this Ensigne is displayed, as vpon the Lords day, hee is none of Christs people, that Isa. 2 2.3. flockes not vn­to it: neyther shall any drop of the Zach. 14.17 raine of his Grace light on their soules. Thirdly, it is the ordinary meanes, by which the holy Ghost Rom. 10.14 be­getteth Faith in our hearts, without Heb. 11.6. which wee cannot please God. If the hearing of Christs voyce be the chiefe marke of Christs elect Ioh. 10.27· sheepe, and of the Ioh. 3.29. Bridegroomes friend; then must it be a feare­full marke of a reprobate Hebr. 2.3. Ioh. 8.47. Goate, eyther to neglect or contemne to heare the prea­ching of the Gospell. Let no man thinke this position foo­lish, for 1 Cor. 1.21 by this foolishnesse of [Page 251] preaching it pleaseth GOD to saue them which beleeue. Their state is therefore fearefull, who liue in peace, vvithout caring for the preaching of the Gospell. Can men looke for Gods Mercy, and despise his meanes? Lu. 10.16. He (saith Christ of the Preachers of his Go­spell) that despiseth you, despi­seth mee. Iohn 8.47 Hee that is of God, heareth Gods words: yee there­fore heare them not, because ye are not of God. Had not the Iudg. 2.1. &c. Israelites heard Phineas message, they had neuer wept. Had not the Baptist Luke 7.32.33. preach­ed, the Iewes had neuer mour­ned. Had not they who cru­cified Christ heard Peters Acts 2.37. Sermon, their hearts had neuer beene pricked. Had not the Nineuites heard Ionas [Page 252] Iohn 3.5. preaching, they had neuer repented, and if thou wilt not Pro. 28.9. heare and Luke 13.5. repent, thou shalt neuer be saued.

VII. The opinion that the Sacraments are but bare signes & seales of Gods promise and grace vnto vs, doth not a little hinder Pietie; whereas indeede, they are seales as well of our Seruice and obe­dience vnto GOD: which ser­uice if wee performe not vn­to him, the Sacraments seale no grace vnto vs. But if wee receiue them vpon the reso­lution, to be his faithfull and penitent Seruants; then the Sacraments doe not onely signifie and [...]ffer, but also seale and exhibite indeede the in­ward spirituall grace, vvhich they outwardly promise and [Page 253] repr [...]sent. And to this ende Baptisme is called the Tit. 3.5. wash­ing of regeneration, and renew­ing of the Holy Ghost: and the Lords Supper, 1 Cor. 10.16. The commu­nion of the body and bloud of Christ. Were this truth be­leeued, the holy Sacrament of the Lords Supper would be oftner, and with greater reue­rence receiued.

VIII. The last and not the least blocke, whereat Pie­tie stumbleth in the course of Religion, is by adorning vi­ces with the names of Ver­tues: as to call drunken ca­rowsing, drinking of health; spilling innocent bloud, valor; Gluttonie, hospitalitie; Coue­t [...]ousnesse, thriftinesse; Whore­dome, louing a Mistresse; Sy­monie, gratu [...]; Pride, grace­fulnesse; [Page 254] dissembling, complement; chil­dren of Belial, good-fellowes; Wrath, hastinesse; ribauldry, mirth: So on the other side to call Sobrietie in words and actions, Hypocrisie; Almes-deedes, vaine-glory; Deuotion, Superstition; Zeale in Religi­on, Puritanisme; Humilitie, crouching; scruple of Consci­ence, precisenesse, &c. and whi­lest thus wee call euill, good, and good euill; true Pietie is much hindered in her pro­gresse. And thus much of the first hinderance of Pie­tie, by mistaking the true sense of some speciall places of Scripture, and grounds of Christian Religion.

The second hinderance of Pietie.

2 The euill example of [Page 255] great persons. The practise of of whose prophane liues they preferre for their imitation, before the precepts of Gods holy word. So that when they see the greatest mē in the state, & many chiefe Gentlemen in their Countrey to make nei­ther care nor conscience to heare Sermons, to receiue the Communion, nor to san­ctifie the Lords Sabbaths, &c. But to be swearers, adulte­rers, carowsers, oppressours, &c. Then they thinke, that the vsing of these holy or­dinances are not matters of so great moment: for if they were; such great and wise men would not set so little by them. Heereupon they thinke that Religion is not a matter of necessity. And [Page 256] therefore where they should like Christians rowe against the streame of impiety to­wards heauen: they suffer themselues to be carried with the multitude downe right to Hell, thinking it impos­sible that God will suffer so many to be damned. Where­as if the God of this world had not blinded the eies of their minds: the holy Scrip­tures would teach them, that 1 Cor. 1.26 Not many wise men, after the flesh, not many mighty, not many noble are called, &c. but that for the most part, the Ioh. 11.5. poore receiue the Gospell, and that Mat. 19.23.24. fewe rich men shall be saued. And, That howsoeuer many are called, yet the cho­sen are but few. Mat. 22. Neither did the multitude euer saue any [Page 257] from damnation. As God hath aduanced men in great­nesse aboue others,:Apoc. 6.15.16, &c· so doth God expect that they in re­ligion and piety should goe before others: otherwise greatnesse abused in the time of their stewardship, Potentes Po­tenter cru­ciabuntur. Sap. shal turn to their greater condemnation in the day of their accounts. At what time, sinfull great and mighty men▪ aswell as the poorest slaues and bondmen: shall wish that the rockes and mountaines shall fal vpon them, and hide them from the pre­sence of the Iudge, and from his iust deserued wrath. It will prooue but a miserable so­lace, to haue a great compa­ny of great men partakers with thee of thine eternall torments. The multitude of [Page 258] sinners doth not extenuate but aggrauate sinne, as in Sodome. Better it is there­fore, with a few to be saued in the Arke: then with the whole world to be drowned in the floud. Walke with the few goodly, in the Scriptures narrow path to heauen: but crowde not with the godlesse multitude in the broad way to hell.Mat. 7.13. Exo, 23.2. Let not the examples of irreligious great men, hin­der thy repentance: for their greatnesse cannot at that day exempt themselues from their owne most grieuous punishments.

The third hinderance of Pietie.

3 The long escaping of de­serued punishment in this life. Eccl. 8.11. Because sentence (saith Salo­mon) [Page 259] is not speedily executed against an euill worker, there­fore the hearts of the children of men are fully set in them to doe euill, not knowing that the bountifulnesse of God leadeth them to repentance. Rom. 2.4. 2 Pet. 3.10. But when his patience is abused, and mans sinnes are ripened: his Iustice will at once both [...] Sam. 3.12. Ezek. 39.8. be­ginne and make an ende of the sinner: and hee will recom­pence the slownesse of his delay with the grieuousnesse of his punishment. Though they were suffered to runne on the score all the daies of their life: yet they shall be sure to pay the vtmost far­thing at the day of their death. And whilest they suppose themselues, to be free from iudgement; they are [Page 260] already smitten with the hea­uiest of Gods Iugdements, Rom. 2.5. [...]. Cor poenitere nescium. a heart that cannot repent The stone in the r [...]ines or bladder, is a greeuous paine that kils many a mans body: but there is no disease to the stone in the heart, whereof 1 Sam. 25.37. Nabal dyed, and killeth millions of Soules. They re­fuse the triall of Christ and his Crosse: but they are sto­ned by hels executioner to eternall death.

Because many Nobles and Gentlemen are not smitten with present Iudgements, for their outragious Swearing, Adultery, drunkennesse, op­pression, prophanesse of the Sab­bath, and disgraceful neglect of Gods worship and seruice: they beginne to doubt of [Page 261] diuine prouidence and i [...]stice. Both which two eyes, they would as willingly put out in God: as the Philistims boared out the eyes of Samp­son. Iudg. 16..21 It is greatly therefore to be feared; lest they will pro­uoke the Lord to cry out a­gainst them, as Sampson a­gainst the Philistimes. By neglecting the Law, and wal­king after their owne hearts, they put out, as much as in them lieth, the eies of my Prouidence and iustice. Leade me therefore to those chiefe pillars, vvhereupon the Realme standeth:Iudg. 16.26. &c. that I may pull the Realme, vpon their heads, and be at once a­uenged of them for my two eies! Let not Gods patience hinder thy repentance: but [Page 262] because he is so patient, ther­fore doe thou the rather re­pent.

The fourth hinderance of Pietie.

4 The presumption of Gods mercy. For when men are iustly conuinced of their sinnes, forthwith they be­take themselues to this shield, Christ is mercifull: so that euery sinner makes Christ the Patrone of his sinne: as though hee had come into the world, to bol­ster sinne; and not to destroy the workes of the Diuel. 1 Ioh. 3.3. Here­vpon the carnall Christian presumeth that though hee continueth a while longer in his sinne: God will not shorten his daies. But what is this but to be an Implicite [Page 263] Atheist? Doubting that ei­ther GOD seeth not his sinnes, or if he doth, that he is not Iust. For if hee be­leeueth that God is iust▪ how can he thinke that God, who for sinne so seuerely puni­sheth others, can loue him who still loueth to continue in sinne. True it is, Christ is mercifull; But to whom? onely to them that repent and turne from iniquity in Ia­cob. Isai. 59.20. But if any man blesse himselfe in his heart, Deut. 29.19. say­ing, I shall haue peace, al­though I walke according to the stubbornnesse of mine owne heart, thus adding drunken­nesse to thirst, The Lord will not be mercifull to him, &c. O madde men! who dare blesse themselues when [Page 264] God pronounceth them ac­cursed.Non delin­quenti, sed peccata [...]elin­quenti con­donat· Deus. Looke therefore how farre thou art from finding repentance in thy self: so farre art thou from any assurance of finding mercy in Christ. Let therefore the wicked forsake his waies, Isai. 55.7. and the vnrighteous his owne ima­ginations, and returne vnto the Lord, and hee will haue mercy vpon him: and to our God, for hee is very ready to forgiue.

Despaire is nothing so dan­gerous as presumption. For we reade not in al the Scriptures of aboue three or foure whom roaring Despaire o­uerthrew: But secure Pre­sumption, hath sent millions to perdition, without any noise. As therefore the Damsels of Israel sang in [Page 265] their daunces, Saul hath kild his thousands, 1 Sam. and Dauid his tenne thousands: so may I say, that despaire of Gods mercy hath damned thou­sands, Me [...]endū est ne te oc­cidat spes: & cum mul­tum speres de misericor­dia, incidas in Iudicium. Aug. but the presumption of Gods mercy hath dam­ned tenne thousands, and sent them quicke to hell, where now they remaine in eternall torments, without all helpe of ease, or hope of redempti­on. God spared the thiefe, but not his fellow. Luk. 23. God spa­red one, that no man might despaire: God spared but one, Latronis exemplum, non est exem­plum imitati­onis sed con­solationis. that no man should presume. Ioyfull assurance to a sinner that repents: no comfort to him that remaines impeni­tent. God is infinite in mer­cy but to them onely, who turne from their sinnes to [Page 266] serue him in holinesse: with­out which no man shall see the Lord. Heb. 12.14. To keepe thee therefore from the hin­derance of presumption, re­member; that as Christ is a Sauiour, so Moses is an ac­cuser. Ioh. 5.45. Liue therefore, as though there were no Gospel: die as though there were no law. Passe thy life as though thou wert vnder the conduct of Moses: depart this life, as if thou knewest none but Christ, Qui dat poe­nitenti veni­am, non dabit peccanti poe­nitentiam. Aug. and him crucified. Presume not if thou wilt not perish: Repent if thou wilt be saued.

The fift hinderance of Pietie.

5 Euill company, com­monly termed. Good fellowes: but indeede the Diuels chiefe instruments, to hinder a [Page 267] wretched sinner from re­pentance and pietie. The first signe of Gods fauour to a sin­ner is, to giue him grace to forsake euill companions, such who wilfully continue in sin, contemne the meanes of their calling: gibing at the sincerity of profession in others: and shaming Chri­stian religion by their owne prophane liues. These sit in the seate of the Scorners. For as soone as God admits a sinner to be one of his peo­ple; he bids him,Apoc. 18.4. Come out of Babylon. Euery lewde com­pany is a Babylon. Out of which let euery child of God either keepe himselfe, or if hee be in; thinke that hee heares his fathers voice soun­ding in his eare. Come out of [Page 268] Babylon my childe? As soone as Christ looked in mercy vpon Peter, hee went out of the company that was in the high Priests Hall,Luk. 22.62. and wept bitterly, for his offence. Da­uid vowing vpon recouery a new life, said: Away from me all you workers of iniquity, Psal. 6.8. &c. As if it were vnpossible to become a new man: till he he had shaken of all old ill companions. The truest proofe of a mans religion, is the quallity of his compa­nions? Profane companions are the chiefe enemies of Piety, and quellers of holy motions. Many a time is, poore Christ, (offering to bee new borne in thee) thrust into the stable:Luk. 2. when these lewde companions, by their [Page 269] drinking, playes, and iests take vp all the best roomes in the Inne of thy heart. Oh, let not the company of earthly sinners hinder thee from the societie of heauenly Saints and Angels.

The sixt hinderance of Pietie.

6. A conceited feare, least the practise of Pietie should make a man (especially a yong man) to waxe too sad▪ and pen­siue, whereas indeed none can better ioy, nor haue more cause to reioyce, then the pious and religious Christian. For as soone as they are Rom. 5.2. iustified by faith, they haue peace with God, then which there can be no greater ioy. Besides, they haue already the King­d [...]me of grace descended into their hearts, as an assurance [Page 270] that (in Gods good time) they shall ascend into his Kingdome of glory. This king­dome of grace consists in three things: First, Righteousnesse; for hauing Christs righteous­nesse to iustifie them before GOD,Rom. 14.17 they endeuour to liue righteously before Men: Se­condly, Peace; for the peace of conscience inseparably fol­loweth a righteous conuer­sation: Thirdly, the ioy of the holy Ghost, which ioy is one­ly felt in the Peace of a good Conscience, and is so great; that it Phil. 4.7. passeth all vnderstan­ding: no tongue can expresse it, no heart can conceiue it, but onely hee that feeles it. This is that fulnesse of ioy, which Ioh. 16.24. Verse 22. CHRIST promised his Disciples, in the middest [Page 271] of their troubles, a ioy that no man could take from them: the feeling of this ioy, Dauid vpon his repentance begged so earnestly at the hands of GOD, Psal. 51.12 Restore me to the ioy of thy saluation. And if An­gels in Heauen Luke 15.7.10. reioyce so much at the conuersion of a sinner? the ioy of a sinner con­uerted must needes be excee­ding great in his owne heart. It is 2 Cor. 7.10 worldly sorrow that snowes so timely vpon mens heads, and fils the furrowes of their hearts with the sor­rowes of death. The godly sorrow of the godly (vvhen GOD thinkes it meete to try them,) causeth in them Re­pentance, not to be repented of: for it doth but further their saluation. And in all such [Page 272] tribulation, they shall be sure to haue the Holy Ghost to be their Iohn 14.16.17. Comforter, who vvill 2 Cor. 1.5 make our consolations to a­bound through Christ, as the suffrings of Christ shall abound in vs. But whilest a man li­ueth in impietie, he hath Isa. 57.21 no peace, saith Isay: his Eccles. 2.2. laughter is but madnesse, (saith Salo­mon: his riches are but Abak. 2.6. clay, saith Abakkuk: nay, the A­postle esteemes them no bet­ter then Phil. 3.8. dung, in comparison of the pious mans treasure: all his Luk. 6.25. ioyes shall end in woes, saith Christ. Let not there­fore this false feare hinder thee from the practise of pie­tie. Better it is to goe sickly, with Lazarus, to Heauen, then full of mirth and plea­sure, with Diues, to Hell. Bet­ter [Page 273] is it to mourne for a time with men, then to be tormen­ted for euer with Diuels.

The seauenth hinderance of Pietie.

7. And lastly, The hope of long life: for,Fleres si scires vnum tua tempora men­seni. Rides quum non sit forsi­tan vna dies. T. Morus. were it possible that a wicked liuer thought this yeere to be his last yeere; this moueth, his last moneth; this weeke, his last weeke; but that hee would change and amend his wicked life? no verely, he would vse the best meanes to repent, and to be­come a new man. But as the rich man in the Gospell pro­mised himselfe many yeeres to liue in ease, Luke 12.19.20. mirth and ful­nesse, when hee had not one night to liue longer: so many wicked Epicures falsely pro­mise themselues the age of [Page 274] many yeeres, when the thread of their life is already almost drawne out to an end. So Ie­remie ascribes the cause of the Iewes sinnes and calami­ties to this,Lam. 1.9. that she remem­bred not her last end.

The longest space twixt a mans comming by the wombe, and going by the graue, is but short: for man that is borne of a woman hath but a short time to liue:Iob 14.1. Hee hath but a few dayes, & those full of nothing but troubles. And, except the practise of Pietie; how much better is the state of the childe, that yesterday vvas baptised, and to day is buried, then Methu­salems, who liued nine hun­dred sixtie nine yeeres, and then dyed? of the two; hap­pier [Page 275] the Babe, because hee had lesse sinne, and fewer sor­rowes. And what now re­maines of both but a bare remembrance? What trust should a man repose in long life?Quotidiè mo­rimur, quoti­diè enim de­mitur pars vitae, & tunc quo (que) cū cre­scimus vitae decrescit. Viues. 1 Cor. 15.31 seeing the whole life of man is nothing but a lin­gring death: so that as the Apostle protests, a man dy­eth daily?

Hearke in thine eare, O se­cure fellow; thy life is but a puffe of breath in thy nostrels,Isa. 2.2 [...]. trust not to it: thy Soule dwels in a house of clay, that will fall ere it be long: as may ap­peare by the dimnesse of thy eyes, the deafenesse of thy eares, the wrinckles in thy cheekes, the rottennesse of thy teeth, the weakenesse of thy sinewes, the trembling of thy [Page 276] hands, the Kalender in thy bones, the shortnesse of thy sleepe, and euery gray haire, as so many Summoners, bids thee prepare for thy long home. Come, let vs in the meane while vvalke to thy fathers Coffin: breake open the lidde, see here, how that Corruption is thy Father, and the Worme thy Mother and Sister: Iob. 17.14. seest thou how these are? so must thou be ere long: foole, thou knowest not how soone. Thy Houre-glasse runneth apace, and in all places, death in the meane while wayteth for thee.

Homo est fa­tuus vs (que) ad 4 [...]. annum, deinde vbi agnouit se esse fatuum vita con­sumpta est. Luther.The whole life of man, saue what is spent in Gods seruice, is but a foolerie: for a man liues forty yeeres be­fore hee knowes himselfe to [Page 277] be a foole, and by that time hee seeth his folly his life is finished.

Hearke Husbandman, be­fore thou seest many more crops of haruest, thy selfe shalt be ripe, and Death will cut thee downe with his Syckle. Heark Trades-man, ere many sixe moneths goes ouer, thy last moneth will come on, after which thou shalt trace away, and trade no longer. Hearke most graue Iudge, within a few Tearmes, the terme of thy life approcheth, wherein thou shalt cease to iudge o­thers, and goe thy selfe to be iudged. Hearke, ô man of God that goest to the Pulpit, preach this Sermon, as if it were the last thou shouldest make to thy people. Hearke [Page 278] Noble-man, lay aside the high conceit of thy Honour! Death ere it be long, Sceptra li­gonibꝰ aequat. vvill lay thine Honour in the dust, and make thee as base as the earth that thou treadest vnder thy feet. Hearke thou that now readest this Booke, assure thy selfe ere it be long, there vvill be but two holes where now thy two eyes are placed, and others shall reade the truth of this lesson vpon thy bare skull, which now thou readest in this little Booke. How soone I know not: but this I am sure of; that Iob 14.14 thy time is ap­pointed, thy Iob 14.5. moneths are de­termined, thy Psal. 90.12 Dan. 5.26. Stat sua cui (que) dies. Virg. dayes are num­bred, and thy very Ioh. 11.9. and Iohn 13 1. last houre is limited, beyond which thou shalt not passe: for then, the Iob 17.13. first borne of Death, moun­ted [Page 279] on his Apoc. 6.8. pale Horse, shall alight at thy doore: and not­withstanding all thy Wealth, thy Honour, and the teares of thy dearest friends, will carry thee away bound hand and foote, as his prisoner: and keepe thy body vnder a loade of earth, vntill that day come: vvherein thou must be brought forth to 2 Cor. 5.10 receiue according to the things which thou hast done in that body, whether it be good or euill. Oh, let not then the false, hope of an vncertaine long life hinder thee, from be­comming a present Practizer of religious Pietie. GOD Psal. 95. Heb. 3. Poenitenti ve­niam spospon­dit, sed vi­uendi in cra­stinum non spospondit. Chrysost. of­fereth grace to day, but who promiseth to morrow? There are now in hell many young-men, vvho had purposed to [Page 280] repent in their olde age, but Death cut them off in their impenitencie, ere euer they could attaine to the time they set for their repentance.Nemo tam diuos habuit fauentes cra­stinum vt possit sibi pol­liceri. Senec. The longer a man runnes in a disease, the harder it is to be cured:Heb. 3.13. for custome of sin breedes hardnesse of heart: and the impediments vvhich hinder thee from repenting now, will hinder thee more when thou art more aged.

A wise man being to goe a farre and foule iourney, will not lay the heauiest bur­then vpon the weakest horse. And with what conscience canst thou lay, the great load of repentance, on thy feeble and tyred old age? Whereas now in thy chiefest strength thou canst not lift it, but [Page 281] art ready to stagger vnder it. Is it wisdome for him that is to saile a long and dangerous voyage, to lye playing and sleeping whilest the winde serueth, and the Sea is calme, the shippe sound, the Pilote well, the Marriners strong: and then to set foorth when the windes are contrary, the weather tempestuous, the Sea raging, the Ship rotten, the Pilote sicke, and the Sailers languishing? Therefore, O sinfull soule, beginne now thy conuersion to God, whilest life, health, strength, and youth lasteth: before those Eccl. 12.1. yeeres draw nigh, whē as thou shalt say, I haue no pleasure in them. GOD euer required in his seruice, the Exod. 13.2 first borne; and the Exo. 22.29 first fruits, and those to [Page 282] be offered vnto him without delay. So iust d Abel offered vnto GOD his firstlings, and fattest lambes, and reason good; that the best Lord should be first, & best, serued. All Gods seruants should therefore Eccl. 12.12 remember to serue their Creator in the daies of their youth, and Gen. 22.3. earely in the morning, like Abraham, to sacrifice vnto GOD the yong Isaak of their age. Gen. 43.3. Yee shall not see my face (saith Ioseph to his brethren) except you bring your yonger brother with you. And how shalt thou looke in the face of Iesus; if thou giuest thy younger yeeres to the Diuell, and bringest him nothing but thy blinde, lame, and de­crepit old age? Mal. 1.8. Offer it vnto [Page 283] thy Prince, saith Malachy. If he will not accept such a one to serue him? how shall the Prince of Princes admit such a one to be his seruant? If the Dan. 1.4. King of Babel would haue young men well fauoured, and such as had a­bility in them, to stand in his palace; shall the King of hea­uen haue none to stand in his Courts but the blinde and lame, such as the soule of Da­uid hated? Thinkest thou,2 Sam. 5.8. when thou hast serued Satan with thy prime yeeres, to satis­fie God with thy dogge daies? Take heede lest God turne thee ouer to thy olde ma­ster againe. That as thou hast all the daies of thy life, done his worke: so hee may in the ende pay thee thy wa­ges. [Page 284] Is that a fit time, to vn­dertake by the serious exerci­ses of repentance, which is the worke of workes, to turne thy sinnefull Soule to GOD, when thou art not able with all thy strength to turne thy weary bones, on thy soft bed? If thou findest it so hard a matter now? thou shalt finde it farre harder then. For thy sinne will waxe stronger, thy strength will grow weaker, thy conscience will clog thee, paine will distracte thee, the feare of death will amaze thee, and the visitation of friends will so disturbe thee: that if thou be not furnished aforehand with store of faith, patience and consolation: thou shalt not be able either to meditate thy selfe, or to heare [Page 285] the words of comfort from others, nor to pray alone, nor to ioyne with others who pray for thee. It may bee thou shalt be taken with a dumbe palsey, or such a dead­ly senslessenesse; that thou shalt neither remember God, nor thinke vpon thine owne estate. And doest thou not well deserue that God should forget to saue thee in thy death: vvho art so vnminde­full now to serue him in thy life? The feare of death, will driue many at that time to cry, Lord, Lord: but Christ protesteth that hee will not then know them for his. Mat. 7.22. Yea many shal then like Esau with teares seeke to repent: Heb. 12.17. and yet finde no place to repentance. For man hath not free-wil to [Page 286] repent, when he will, but when God will giue him grace. And if Mercy shewed her selfe so inexo [...]able, that shee would not open her gates to so tender suiters as▪ Virgins, to so earnest suiters as knockers, Mat. 25.11.12. be­cause they knocked too late: How thinkest thou, that shee will euer suffer thee to enter her gates, being so im­pure a wretch, that neuer thinketh to leaue sinne, till sinne first leaueth thee: and didst neuer yet knocke with thine owne fistes vpon the breasts of a penitent heart? And iustly doth her Grace deny to open the gates of Heauen when thou knockest in thine aduersitie; who in thy prosperitie wouldest not suffer Christ, Apoc. 3.10. whilest he knocked, to [Page 287] enter at in the dore of thy heart. Trust not eyther late Repentance, or long life: not late repentance, because it is much to be feared; least that the Repentance vvhich the feare of death enforceth, dyes with a man dying. And the Hypocrite vvho deceiued others in his life, may deceiue himselfe in his death. GOD accepteth none but free-will Offerings, and the repentance that pleaseth him must be voluntarie,Nascentes morimur, fi­nis (que) ab ori­gine pendet: Et pubescen­tes iuncta se­necta premit. Manil. and not of con­straint. Not long life, for old age will fall vpon the necke of youth; and as nothing is more sure then Death: so no­thing is more vncertaine then the time of dying. Yea, oft-times when ripenesse of sinne, is hastned by outragi­ousnesse [Page 288] of sinning, GOD sodainly cutteth off such vi­cious liuers, eyther with the sword intemperatenes, luxu­rie, surfeit, or some other fearefull manner of sicknes. Maist thou not see that it is the euill Spirit that perswades thee to deferre thy Repen­tance till olde age, when Ex­perience tels thee, that not one of a thousand that takes thy course,Nequities vi­tae non sine [...] esse senem. doe euer attaine vnto it? Let Gods holy Spirit moue thee not to giue thy selfe any longer to eate and drinke with the drunken, least thy Master send Death for thee, Mat. 27.49. in a day when thou lookest not for him, and in an houre that thou art not aware of, and so sodainely cut thee off, and appoint thee thy portion with [Page 289] the Hypocrites, where shall be weeping and gnashing of teeth. But if thou louest Deu. 30.1 [...] Prou. 3.2. Psal. 34.11. &c. long life, feare GOD, and long for life euerlasting. The longest life here when it is come to the period, will appeare to haue beene, but as a Psal. 90.9. tale that is tolde, a Iames 4.14 vanishing vapour, a flitting Ps. 109.23. shadow, a seeming Psal. 76.5. Psal. 90.5. dreame, a glorious flower, growing and 1 Pet. 1.24 flourishing in the Psal. 90.6. morning, but in the euen­ing cut downe and withered, or like a weauers Isa. 38.12. shittle, which by winding here and there, swiftly vnwindeth it selfe to an end. It is but a 2 Cor. 4.17 moment, saith Saint Paul. O then the madnesse of man! that for a moment of sinful Heb. 11.25 pleasure wil hazard the losse of an 2 Cor. 4.17 eter­nall waight of glory!

[Page 290]These are the seuen chiefe hinderers of Pietie vvhich must be cast out like Mary Magdalens seauen Diuels, Ma [...]ke 16.9. Luke 8.2. before euer thou canst be­come a true practizer of Pietie: or haue any sound hope to enioy either fauour from CHRIST by grace, or fellowship with him in glory.

The Conclusion.

TO conclude all: for as much as thou seest, that without Christ, thou art but a slaue of sinne, Deaths vassall, and wormes meate, vvhose thoughts are vaine, vvhose deedes are vile, whose plea­sures haue scarse beginnings, whose miseries neuer knowes end: vvhat wise man would incurre these hellish torments, [Page 291] though hee might by liuing in sinne, purchase to himselfe for a time, the Empire of Au­gustus, the riches of Croesus, the pleasures of Salomon, the policie of Achitophel, the vo­luptuous fare, and fine appar­rell of Diues? for what should it auaile a man (as our Saui­our saith) to winne the whole world, for a time; and then to lose his soule in Hell for euer.

And seeing that likewise thou seest how great is thy happinesse in Christ, and how vaine are the hinderances that debarre thee from the same: beware (as the Apostle ex­horteth) of the deceitfulnesse of sinne. Hebr. 3.13. For that sinne which seemes now to be so pleasing to thy corrupt nature, vvill one day proue the bitterest [Page 292] enemie to thy distressed soule: and in the meane while har­den vnawares thine impeni­tent heart.

Sinne as a Serpent seemes beautifull to the eye: but take heede of the sting behinde: whose venemous effects if thou knewest; thou woul­dest as carefully flye from sinne as from a Serpent: for,

1 Sinne did neuer any man good, and the more sinne a man hath committed, the more odious hee hath made himselfe to GOD, the more hatefull to all good men.

2 Sinne brought vpon thee all the euils, crosses, losses, disgraces, & sicknesse, that euer befell thee:Psal. 107.17 Fooles (saith Da­uid) by reason of their trans­gressions, and because of their [Page 293] iniquities are afflicted. Lam. 3.39. Ieremy in lamenting manner asketh the question; Wherefore is the liuing man sorrowfull? The holy Ghost answereth him; Man suffereth for his sinne. Hereupon the Prophet takes vp that doleful out-cry against sinne, as the cause of all their miseries,Lam. 5.16. woe now vnto vs that euer we haue sinned!

3 If thou dost not speedily repent thee of thy sins, they wil bring vpon thee yet farre greater plagues, losses, crosses, shame and Iudgements, then euer hitherto befell thee. Reade Leuit. 26.18. &c. Deut. 28.15. &c.

4 And lastly, if thou wilt not cast off thy sinne▪ GOD when the measure of thine ini­quitie is full, Gen. 15.16. will cast thee off [Page 294] for thy sinne: for, as hee is iust, so hee hath power to kill and cast into hell all hardened and impenitent sinners. If ther­fore thou wilt auoide the cursed effects of sinne in this life, and the eternall wrath due therto in the world to come; and be assured that thou art not one of those who are giuen ouer to a reprobate sense; Dan. 4.27. Let then (ô Sinner) my counsell be acceptable vnto thee: breake off thy sinnes by righteousnesse, and thine iniquities by shewing mercy towards the poore: oh let there, at length, be an hea­ling of thine error. Nathan v­sed but one Parable,2 Sam. 12.13 and Da­uid was conuerted.Ionas 3.5. &c. Ionas preached but once to Niniuie, and the whole Citie repented. Luke 22.62. CHRIST looked but once on [Page 295] Peter, and hee went out and wept bitterly. And now, that thou art oft & so louingly en­treated, not by a Prophet, but by Christ, the Lord of Pro­phets; yea, that GOD himselfe, by his Ambassadours doth pray thee to be reconciled vnto him;2 Cor. 5.20. leaue off thine adulte­rie, with Dauid; repent of thy sinnes, like a true Niniuite; and whilest Christ looketh in mercy vpon thee, leaue thy wicked companions, and weepe bitterly for thine of­fences.

Content not thy selfe with that formall Religion, which vnregenerated men haue fra­med to themselues, in stead of sincere deuotion: for, in the multitude of opinions most men haue almost lost the [Page 296] practise of true religion. Think not that thou art a Christian good enough, because thou dost as the most, and art not so bad as the worst. No man is so wicked, that hee is ad­dicted to all kinde of vices, (for there is an Antipathie twixt some vices:) But re­member that Christ saith, except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharisies, Mat. 5.20. yee shall in no case enter into the kingdome of Heauen. Consi­der with thy selfe how farre thou commest short of the Pharisies, in fasting, praying, frequenting the Church, and in giuing of Almes. Thinke with thy selfe how many Pa­gant, who neuer knew Bap­tisme, yet in morall vertues [Page 297] and honestie of life doe goe farre beyond thee. Where is then the life of Christ thy Master? and how farre art thou from being a true Chri­stian? If thou dost willingly yeeld to liue in any one grosse sinne, thou canst not haue a regenerated Soule: though thou reformest thy selfe like Herod from many other vices. Mark. 6.20. A true Christian must haue respect to walke, in the truth of his heart, in all the Com­mandements of GOD alike: for, saith Saint Iames, Iames 2.10. he that shall offend in one point of the Law (wilfully) it guiltie of all. And Peter bids vs,1 Pet. 2.1. lay aside (not some, but) all ma­lice, guile, and hypocrisies, &c. One sin is enough to damne a mans Soule, without Re­pentance: [Page 298] dreame not to goe to heauen, by any neerer or easier vvay then Christ hath trained vnto vs in his Word. The way to Heauen is not easie or common, but straite and narrow;Mat. 7.14. yea, so narrow, that Christ protesteth, that a rich man shall hardly enter into the Kingdome of Heauen, Mat. 19.23. and that those who enter are but few:Mat. 7.14. and 22.14. Luk. 13.24. and that those few, cannot get in but by striuing: and that some of those vvho striue to enter in, shall not be able. This all Gods Saints (whilest they here liued) knew well; when with so of­ten fastings, so earnest prayers, so frequent hearing the word, and receiuing the sacraments, and with such abundance of t [...]ares, they deuoutly begged [Page 299] at the hands of GOD, for Christs sake, to be receiued into his Kingdome.

If thou wilt not beleeue this truth, I assure thee that the Diuell which perswades thee now that it is easie to at­taine Heauen, will tell thee hereafter, that it is the har­dest businesse in the world. If therefore thou art desirous to purchase sound assurance of saluation to thy Soule, and to goe the right and safe way to Heauen, get forth-with like a wise Virgin, Mat. 25.1. &c. the Oyle of Pietie in the Lampe of thy Conuersation: that thou maist be in a continuall rea­dinesse to meete the Bride-groome, vvhether hee com­meth by Death, or by Iudge­ment. Which that thou [Page 300] maist the better doe, let this be thy daily practise.

How a priuate man must be­ginne the morning with Pietie.

AS soone as euer thou a­wakest in the morning, keepe the doore of thy heart fast shut, that no earthly thought may enter, before that GOD be come in first, and let him before all others, haue the Primitiae oris & cordis Deo offeren­dae. Ambr. in Psal. 119. first place therein. So all euill thoughts, either will not dare to come in; or shall the easier be kept out: and the heart vvill more sauour of Pietie and godlinesse all the day after. But if thy heart be not at thy first waking, filled with some meditations of GOD, and his Word, and [Page 301] dressed like the Lampe in the Tabernacle euery morning and euening,Exo. 27.20.21. Exo. 30.6.7. with the oyle O­liue, of Gods word, and per­fumed with the sweet incense of praier. Psal. 141.2. Satan vvill attempt to fill it with vvorldly cares, or fleshly desires, so that it vvill grow vnfit for the ser­uice of God: all the day af­ter sending foorth nothing but the stench of corrupt and lying vvordes, and of rash and blasphemous oathes.

Beginne therefore euery daies worke, with Gods word and prayer. And offer vp vnto God vpon the Alter of a Psal. 51. contrite heart, the Rom. 8. groanes of thy spirit, and the Hos. 13.2. calues of thy lippes, as thy morning sacrifice, and the first fruits of the day, and as soone as thou [Page 302] awakest say vnto him thus.

A short Soliloquie when one first wakes in the Morning.

MY soule waiteth on thee, O Lord,Psal. 130.6. more then the morning-watch watcheth for the morning. O God therefore be mercifull vnto mee,Psal. 67.1. and blesse me, and cause thy face to shine vpon me: fill me with thy mercy this morning,Psal. 90.14. so shal I reioice and be glad all my daies.

Meditations for the Morning. Then Meditate.

1 HOw Almighty GOD, can (in the resurrecti­on) as easily raise vp thy bo­dy out of the graue, from the [Page 303] sleepe of death: as hee hath this morning wakened thee in thy bed, out of the sleepe of nature. At the dawning of which resurrecti [...]n day, Christ shall come to be glorified in his Saints:2 Thes. 1.10 Iude ver. 14 Phil. 3.21. Math. 13.43. & 17.2. Luk. 9.31. and euery one of the bodies of the thousands of his Saints, being fashioned like vn­to his glorious body, shal shine as bright as the Sunne. All the Angels shining likewise in their glory, the body of Christ surpassing them all in splendor and glory, and the God-head excelling it. If the rising of one Sunne, make the morning skie so glorious; what a bright shining and glorious morning will that be, when so many thousand thousands of bodies, farre brighter then the Sunne, shall [Page 304] appeare & accompany Christ as his glorious traine, com­ming to keepe his generall Session of righteousnesse, and to iudge the wicked Angels, Act. 17.31 1 Cor. 6.3. and all vngodly men? And let not any transitory pro­fit pleasure or vaine-glory,Iude ver. 15. of this day: cause thee to lose thy part, and portion of the eternall blisse and glory of tha [...] day, which is proper­ly tearmed the resurrection of the iust. Beasts haue bodilie eies,Luk. 14.14. to see the ordinary light of the day: but endeauour thou, with the eies of faith, to foresee the glorious light of this day.

2 That thou knowest not how neere the euill spirit (which night and day like a roaring Lyon walketh about, 1 Pet. 5.8. Iob 1.7. [Page 305] seeking to deuoure thee) was vnto thee whilest thou sleptst, and wast not able to helpe thy selfe: and that thou knowest not what mischiefe he would haue done to thee, had not God hedged thee and thine,Iob 1.10. Psal. 121.4. Psal. 34.7. & 91.11. Gen. 32.1.2. 2 King. 6.16 with his euer-waking prouidence, and guarded thee with his holy and blessed Angels.

3 If thou hearest the Cocke crow,Luk. 22.61.62. remember Pe­ter to imitate him: and call to minde that Cocke-crowing sound of the last Trumpet, which shall waken thee from the dead. And consider in what case thou art▪ if it soun­ded now: and become such, as thou wouldest wish to be then. Lest at that day thou wilt wish; that thou hadst [Page 306] neuer seene this: yea, curse the day of thy naturall birth, Ier. 20.14. Iob 3.1. Tit. 3.5. for want of being new borne, by spirituall grace. Gallo ca­nente suas Latro relin­quit Insidias &c, Ambr. Hexam. lib. 5. cap. 24. When the Cocke crowes the Thiefe despaires of his hope, and giues ouer his nights enter­prize: So the Diuell ceaseth to tempt or attempt any fur­ther, when he heares the de­uoute Soule wakening her selfe with morning prayer.

4 Remember that Al­mighty God is about thy bed,Psa. 139.2.3. and seeth thy downe ly­ing and thy vprising, vnder­standeth thy thoughts, and is acquainted with all thy wayes. Remember likewise, that his holy Angels who guarded and watched ouer thee all night,Gen. 31.55. & 32.1.2. Psal. 91.5.11 Act. 12.11. doe also be­hold how thou vvakest and [Page 307] risest. Doe all things there­fore as in the awefull pre­sence of GOD: and in the sight of his holy Angels.

5 As thou art putting on thine apparell, remember, that they were first giuen as couerings of shame, being the filthy effect of sinne: and that they are made but of the offals and excrements of dead beasts. Therefore, whether thou respect the stuffe, or the first institution: thou hast so little cause to be proude of them, that thou hast great cause to be humbled at the sight and wearing of them: seeing the richest apparels are but fine couers of the foulest shame. Meditate rather, that as thine apparell serues to co­uer thy shame, and to fence [Page 308] thy bodie from cold: so thou shouldest be as carefull to couer thy soule with that wedding garment, Mat. 22.11. Rom. 13.14. 1 Cor. 1.30. Phil. 3.9. which is the righteousnesse of Christ, (and because apprehended by our faith,Apoc. 19.18 Epes. 4.24. called the righ­teousnesse of the Saints.) Lest whilest vvee are richly appa­relled in the sight of men, vve be not found to walke naked (so that all our filthy­nesse be seene) in the sight of God. Apoc. 16.15 But that with his righteousnesse as vvith a roabe vvee may couer our selues from perpetuall shame, and shield our soules from that fiery colde that vvill procure infernal weeping and gnashing of teeth. Mat. 22.13. And withall con­sider how blessed a people vvere our Nation if euery [Page 309] silken suite did couer a sancti­fied soule, and yet a man would thinke that on whom God bestowed most of these outward blessings, of them he should receiue greatest in­ward thankes. But if it proue otherwise; their reckoning vvill prooue the heauier in the day of their accounts. Luk. 12.48.

6 Consider, how Gods mercy is renewed vnto thee euery morning, in giuing thee,Lamen. 3.23 as it vvere, a new life, and in causing the Sunne after his vncessant race,Psal. 19.5. to rise againe to giue thee light. Let not then this glorious light burne in vaine: but preuent rather (as oft as thou canst) the Sunne rising, to giue GOD thankes, and kneeling downe at thy bed side, salute him at [Page 310] the day-spring vvith some de­uoute Anteluc [...]num, Wisd. 15.20 or mor­ning Soliloquie: containing an humble confession of thy sinne [...], the pardon of all thy faults: a thanksgiuing for all his benefit, and a cra­uing of his gracious protecti­on to his Church, thy selfe, and all that doe belong vnto thee.

Briefe directions how to reade the holy Scriptures, once e­uery yeere ouer, with ease, profit, and reuerence.

BVT forasmuch that as Faith is the soule, so rea­ding and meditating of the word of God, are the Pa­rents of Praier: Therefore before thou prayest in the [Page 311] Morning, first reade a Chap­ter in the Word of GOD: then Meditate a while vvith thy selfe how many excellent things thou canst remember out of it:

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

Secondly, what threat­nings of iudgements against such and such a sinne: and what fearefull example of Gods punishment or venge­ance vpon such and such sinners.

Thirdly, what blessings GOD promiseth to patience, chastity, mercy, almes-deedes, zeale in his seruice, charity, faith, and trust in God, and such like Christian vertues.

Fourthly, what gracious [Page 312] deliuerance GOD hath wrought, and what speciall blessings hee hath bestowed vpon them who were his true and zealous seruants.

Fiftly, apply these things to thine owne heart, and reade not these Chapters as matters of Historicall dis­course: but as if they were so many Letters or Epistles sent downe from God out of Heauen vnto thee: for what­soeuer is written, is written for our learning. Rom. 15.4.

Sixtly, reade them there­fore with that reuerence, as if GOD himselfe stood by, and spake these vvords vnto thee, to excite thee to those vertues, to diswade thee from those vices: assuring thy selfe, that if such sinnes (as [Page 313] thou readest there) be found in thee without Repentance, the like plagues will fall vp­on thee: but if thou dost practise the like Pietie, and vertuous deede [...]; the like bles­sings shall come vnto thee and thine.

In a word▪ apply all that thou readest in the holy Scripture, to one of these two head [...] chiefely; eyther to confirme thy Faith, or to encrease thy Repentance for as susti [...]e & abstine, beare & forbeare, Epicteti dict. was the Epitome of a good Philosopher [...] life: so creda & resipi [...], beleeue and repent, is the whole summe of a true Christians profession. One Chapter thus read with vnderstanding, and meditated with applica­tion, [Page 314] will better feed and com­fort thy soule, then fiue read and runne ouer without marking their scope or sense, or making any vse thereof to thine owne selfe. If in this manner thou shalt reade three Chapters euery day: one in the morning, another at noone, and the third at night, (reading so many Psalmes in stead of a Chap­ter, as our Church Liturgie appoints for Morning or Euening Prayers) thou shalt reade ouer all the Canonicall In the Ca­nonicall Bookes of the old Te­stament, there are 931. Chapters, but distributing the 150. Psalmes into 60. parts, thou shal [...] finde but 841. which being added to 260. (the number of the Chap­ters in the new Testament) will amount to 1101. di­uiding which by three into 365. (the number of the dayes of the yeere) there will remaine but sixe▪ which thou maist dispose of as is prescribed.Scripture in a yeere, except sixe Chapters, which thou [Page 315] maist adde to the taske of the last day of the yeere. The reading of the Bible in order will helpe thee the better to vnderstand both the History and scope of the holy Scrip­ture. And as for the Hos viginti duos libros le­ge, cum A­pocriphis ve­rò nihil habe­as negotii: ha [...] tantùm stu­diosè medita­re Scripturas, quas in Ec­clesia consi­dentèr legi­mus. Multò prudentiores te & religio­siores fuerunt Apostoli & primi Episco­pi veritatis duces, qui nobis eas tra­diderunt. Tu igitur cum sis filius Ecclesi [...] ▪ non transgrediaris illius termi­nos. Ac veteris Testamenti (vt dictum est) viginti duos me­ditare libros, Cyrillus Hierosolymitan Catechis. 4. Apo­crypha, being but penned by mans spirit, thou maist reade them at thy pleasure, but be­leeue them so farre as they agree with the Canonicall Scripture, which is endited by the Holy Ghost.

But it may be thou wilt say, that thy businesse will not admit thee so much time, as to reade euery morning a Chapter, &c. O man remem­ber that thy life is but short, [Page 316] and that all this businesse is but for the vse of this short life: but saluation or damna­tio [...] is euerlasting. Rise vp therefore euery morning by so much time the earlier: de­fraud thy foggie flesh of so much sleepe; but rob not thy Soule of her food, nor GOD of his Seruice. And serue the Almighty duely whilest thou hast time and health.

Hauing thus reade thy Chapter, as thou art about to pray, remember: that God is a God of Exod. [...]6.36. holinesse, whereof hee warneth vs by repeating so often, Leuit. 21.44. and 19.2. and 20.7. 1 Pet. 1.5. Be yee holy, for I am holy. And when hee de­uoured, with a sodaine fire, Nadab and Abihu for offe­ring vnto him Incense vvith Leuit. 10.1.2. strange fire, (like those now [Page 317] a-dayes, vvho offer prayers from hearts fraught vvith the fire of lusts and mal [...]e:) the Lord vvould giue no o­ther reason of his Iudgements but this,Verse 3. I will be sanctified in them that come neere mee: as if hee should haue said; If I cannot be sanctified by them, who are my Seruants, in ser­uing mee with that Holinesse that they should: I will be sanctified on them, by con­founding them vvith my iust iudgements, which their lewdnesse doth deserue. God therefore cannot abide any wilfull vncleannesse, or fil­thinesse in them who serue him: insomuch that he com­maunded the Israelites that when they were in Campe a­gainst their Enemies, they [Page 318] should digge a hole with a paddle, and couer their excre­ments:Deu. 23.13.14. his reason is, for the Lord thy God walketh in the middest of thy Campe, to de­liuer thee, and to giue thee thine Enemies before thee: therefore thy Hoast shall be holy that hee see no filthy thing in thee, and turne away from thee.

If he will haue men to be so holy in time of warre in the Field, how much more holinesse expecteth he at our hands in time of peace, in our houses? therefore saith Zo­phar in Iob: Iob 11.13.14. If thou prepare thine heart, and stretch out thine hand towards GOD to pray: if iniquitie be in thy hand, put it farre away, and let no wickednesse dwell in thy [Page 319] Tabernacle. For, as Esay saith,Isa. 1.15. If there be any vncleannesse in our hands, (that is, any sinne whereof we haue not repented) though wee stretch out our hands vnto him, and make ma­ny Prayers, the Lord will hide his eyes from vs, and will not heare our prayers. Therefore before thou prayest, let GOD see that thy heart is sorrowfull for thy sinne: and that thy minde is resolued through the assistance of his grace to amend thy faults. And then hauing washed thy selfe, and adorned thy body with appa­rell which beseemeth thy cal­ling, and the Image of GOD, which thou bearest: shut thy chamber-doore, and kneele downe at thy bed-side, or some other conuenient [Page 320] place, and in reuerent man­ner lifting vp thy heart, toge­ther with thy hands and eyes, as in the presence of GOD who seeth the inward inten­tion of thy soule, offer vp vnto God from the Altar of a con­trite heart, thy Prayer, as a Morning Sacrifice, through the mediation of Christ, in these, or the like wordes.

A Prayer for the Morning.

O Most mighty and glorious GOD, full of incom­prehensible po­wer, and Maie­stie, whose glory the very Heauen of Heauens is not a­ble to containe:1 King. 8.72 looke downe [Page 321] from heauen vpon me thine vnworthy Seruant, who here prostate my selfe at the foote-stoole of thy Throne of Grace. Psal. 132.7. Heb. 4.16. But looke vpon mee O Fa­ther,Dan. 9.18. Mat. 3.17. through the merits and mediation of Iesus Christ, thy beloued Sonne, in whom onely thou art well pleased. For of my selfe, I am not worthy to stand in thy presence, or to speake with mine vncleane lips, Esay 6.5. to so holy a God as thou art. For,Psal. 51.5. thou knowest that in sin I was conceiued and borne, and that I haue liued, euer since in iniquitie: so that I haue broken all thy holy Commandements by sinfull motions, vncleane thoughts, Gen. 6.5. Mat 15.19. Mat. 12.34. Psal. 14.1.2. Dan. 9.10. euill wordes, & wicked workes, omitting many of those du­ties of pietie which thou re­quirest [Page 322] for thy seruice,Dan. 9.11. and committing many of those vices,Leuit. 26.14 &c. which thou vnder the penaltie of thy displeasure, hast forbidden.

[Here thou maist confesse vnto God thy secret sinnes which doe most burden thy conscience: with the circum­stances, of the time, place, person, and manner how it was committed, saying, But more especially O Lord, I doe here with griefe of heart con­fesse vnto thee, &c.]

Deut. 27.26. Dan 9.11. Gal. 3.10.And for these my sinnes, O Lord, I stand here guiltie of thy curse, with all the mise­ries of this life, and euerlast­ing torments in hell fire, Esdr. 9.13. when this wretched life is ended, if thou shouldest deale vvith mee according to my de­serts. [Page 323] Yea, Lord, I confesse,Lam. 3.22. that it is thy mercy which endu­reth for euer, and thy compas­sion which neuer failes: that is the cause, that I haue not beene long agoe consu­med. But with thee O Lord, Psal. 130.4. there is mercy, and plenteous redemption. Psal. 5.7. In the multitude therefore of thy mercy, and confidence in Christs merits, Psal. 13.5. I entreate thy diuine Maiestie that thou wouldest not enter into iudgement with thy Ser­uant, neyther be extreame, Psal. 143.2. to marke what I haue hitherto done amisse for if thou doest, then no flesh can be iustified in thy sight, nor any liuing stand in thy presence. But be thou mercifull vnto mee,Ezech. 36.25. and wash away all the vncleannesse of my sinne, 1 Ioh. 1.9. with the merits of that [Page 324] precious bloud, which Iesus Christ hath shed for me. And seeing that hee hath borne the burden of that curse which was due to my trans­gressions.Gal. 3.13. O LORD deliuer me from my sinnes, and from all those Iudgements which hang ouer my head, as due vnto mee for them. And se­parate them,Psal. 103.12. as farre from thy presence, as the East is from the West: burie them in the buriall of Christ;Col. 2.12.13 that they may neuer haue power to rise vp against mee,Eph. 2.5.6. to shame me in this life, or to condemne me in the world which is to come. And I beseech thee, O Lord, not onely to wash away my sinnes with the bloud of thine immaculate Lambe;Iohn 1.29. but also to purge my heart, Psal. 51.7.10 [Page 325] by thy holy spirit, from the drosse of my natural corrup­tion: that I may feele thy spirit, more and more killing my sinne, in the power and practise thereof:Gal. 4.24.25 so that I may with more freedome of minde, and liberty of will, serue thee the euerliuing God, Luk. 1.74.75 in righteousnesse and holinesse this day. And giue me grace that by the direction and as­sistance of the same thy ho­lie spirit, I may perseuere, to be thy faithfull and vnfained seruant vnto my liues ende: that when this mortall life is ended I may be made a par­taker of immortality, Mat. 24.13. and e­uerlasting happinesse in thy heauenly kingdome. In the meane time, O Lord, whilest it is thy blessed will and plea­sure, [Page 326] that I may continue to spend, and end that small number and remnant of daies, which thou hast appointed for me to liue in this vale of misery: Teach mee so to num­ber my daies, Psal. 90.12. that I may ap­ply my heart vnto wisdome: and as thou dost adde daies vnto my life; so, good Lord, I beseech thee, adde repen­tance and amendment to my daies: that as I growe in yeeres, so I may encrease in grace, and fauour with thee, and all thy people. And to this end; giue vnto me a supply of all those gra­ces, which thou knowest to be wanting in me, and neces­sary for me, with an increase of all those good gifts, wher­vvith thou hast already en­dued [Page 327] me: that so I may be the better enabled, to leade such a godly life and honest conuersation, as that thy name may thereby be gloryfied, o­thers may take good exam­ple by me, and my soule may more cheerefully feed on the peace of a good conscience, and bee more replenished with the ioy of the holy Ghost. Rom. 14.17. And heere, O Lord, accor­ding to my bounden duty, I giue thee most humble and hearty thankes, for all those blessings, which of thy good­nesse thou hast bestowed vp­on mee. And namely, for that thou hast of thy free loue according to thine eter­nall purpose, elected me, before the foundation of the world was laid,Ephes. 1.4. Mat. 25.34. vnto saluation in Iesus [Page 328] Christ: for that thou hast created mee after thine owne Image, Gen. 9.6. Ephes. 4.24. Col. 3.10. and hast begunne to restore that in mee, vvhich vvas lost in our first Parents: for that thou hast effectually called me by the working of thy spirit, Rom. 8.28. Mat. 22.3. Rom. 1.16. in the preaching of the Gospell, and the recei­uing of thy Sacraments, to the knowledge of thy sauing grace,Ro. 16.25.26 and obedience of thy blessed will: for that thou hast bought and redeemed me vvith the blood of thine one­ly begotten Sonne, 1 Pet. 1.18.19. Apoc. 5.9. from the torments of Hell, and thrall of Satan: for that thou hast by faith in Christ, Rom. 3.28. Gal. 2.16. Ephes. 2.3. freely iusti­fied me, vvho am by nature the childe of wrath:1 Cor. 6.11. 1 Pet. 1.2. 2 Pet. 3.9. for that thou hast in good measure sanctified mee by thy holy [Page 329] spirit, and giuest me so large a time to repent, together with the meanes of repen­tance. I thanke thee likewise good Lord, for my life, health wealth, foode, raiment, peace, prosperity and plenty: and for that thou hast preserued me this night, from all perils and dangers of body and soule, and hast brought me safe to the beginning of this day. And as thou hast now vvake­ned my body from sleepe; so I beseech thee waken my soule from sinne and carnall security: Ephes. 5.14. and as thou hast caused the light of the day, to shine in my bodily eies, so good Lord, cause the light of thy word, and holy spirit to illuminate my heart: and giue me grace as one of thy chil­dren [Page 230] of light, Luk. 16.8. Phil. 2.15. to walke in all holy obedience before thy face this day, and that I may endeauour to keepe faith and a cleere conscience towards thee, Act. 24.16. and towards all men, in all my thoughts, words, and dea­lings. And so, good Lord, blesse all my studies and acti­ons, which I shall take in hand this day: as that they may tend to thy glory, the good of others, and the comfort of mine owne soule and consci­ence in that day, when I shall make my finall accounts vn­to thee for them.2 Cor. 5.10. O my God, keepe thy seruant, that I doe no euill vnto any man this day: and let it be thy blessed will, not to suffer the Diuell, Zach. 3.2. nor his wicked An­gels, nor any of his euill mem­bers, [Page 331] or my malicious ene­mies to haue any power to doe mee hurt or violence. But let the eye of thy holy prouidence watch ouer me, for good, and not for euill, and command thy holy Angels to pitch their tents round about me, Psal. 34.7. for my defence and safe­tie, in my going out and com­ming in,Psal. 91.11. as thou hast promi­sed they should doe about them that feare thy name: for, into thy hands, O Father, I doe heere commend my soule, Psal. 31.5. Luk. 23.46. and body, my actions, and all that euer I haue, to bee guided, defended, and pro­tected by thee: being assured that whatsoeuer thou takest into thy custody, cannot pe­rish, nor suffer any hurt or harme. And if I at any time [Page 332] this day, shall through frail­tie, forget thee; yet Lord, I beseech thee, doe thou in mercy remember me. Neh. 13.31. And I pray not vnto thee, O Fa­ther, for my selfe alone, but I beseech thee also be mer­ciful vnto thy whole Church, and chosen people, whereso­euer they liue vpon the face of the earth. Defend them from the rage and tyranny of the Diuel, the world, and Antichrist. Giue thy Gospell a free and a ioyfull passage through the world, for the conuersion of those, who be­long to thine election and kingdome.

Blesse the Churches and kingdomes wherein wee liue,Psa. 51.18.19. Isa. 39.8. with the continuance of peace, iustice, and true Reli­gion. [Page 333] Defend the Kings Ma­iesty from all his enemies, and grant him a long life, in health, Psal. 72.1.15 1 Tim. 2.2. Hest. 6.10. and all happinesse to raigne ouer vs. Blesse the Queene, Prince Charles, the Prince Palatine of Rhene ▪ and the Gratious Lady Elizabeth his Wife. Increase in them all heroycall gifts, and spiritu­all graces, which may make them fit for those places, for which thou hast ordained them. Direct all the Nobilitie, Bishops, Ministers, 1 Tim. 2, 2. and Magi­strats of this Church & com­mon-wealth, to gouerne the commons in true Religion, iu­stice, obedience, and tranquil­lity. Be mercifull vnto all the Brethren which feare thee and call vpon thy name. And comfort as many a­mong [Page 334] them as are sicke, Iam. 5.15. and comfortlesse in body or in minde: especially, be fauou­rable to all such as suffer any trouble or persecution for the testimonie of thy truth,Heb. 13.3. and holy Gospell. And giue them a gracious deliuerance out of al their troubles,1 Cor. 10.13 which way it shall seeme best to thy wisdome: for the glory of thy Name, the further en­larging of the truth, 2 Tim. 2.9. and the more ample encrease of their owne comfort and consolati­on.2 Cor. 1.5. &c. Hasten thy comming, O blessed Sauiour, and end these sinnefull daies, and giue me grace, that like a wise Virgin I may be prepared with oyle in my Lampe, Mar. 25.1.2. &c. to meete thee the sweet Bride-groome of my Soule at thy [Page 335] comming, whether it be by the day of death or of iudge­ment: And then, Lord, Ie­sus, come when thou wilt: euen Lord Iesus come quicke­lie! These,Apoc. 22.20. and all other gra­ces which thou knowest needefull and necessary for me this day and euermore, I humbly beg and craue at thy hands, O father, giuing thee thy glory, in that forme of Praier, which Christ himselfe hath taught me to say vnto thee.

Our Father which art in heauen, Hallowed be thy name, &c.

Meditations.

IF when thou art about to pray, Satan shall suggest that thy praiers are too long, and that therefore it were better either to omit praiers, or else to cut them shorter: meditate that praier is thy spirituall sacrifice, Heb. 13.15.16. wherewith God is wel pleased. And there­fore it is so displeasing to the Diuel and so irkesome to thy flesh. Bend therefore thy Affections (will they, nill they) to so holy an exer­cise: assuring thy selfe, that it doth by so much the more please God, by how much the more it is vnpleasing to thy flesh.

2 Forget not how the holy [Page 337] Ghost, puts it downe as a spe­ciall note of reprobates,Psal. 14.4. They call not vpon the Lord, Psal. 53.4. They call not vpon God. And when Eliphaz supposed that Iob had cast off the feare of God, Iob 15.4. and that God had cast Iob out of his fauour; hee chargeth him that hee restrained pray­er before God: making that a sure note of the one, and a sufficient cause of the other. On the other side, that GOD hath promised that whosoeuer shall call on his Name shall be saued. It is certaine,Rom. 10.13. that hee who maketh no conscience of the dutie of Prayer, hath no grace of the holy Spirit in him.Zach. 12.10. For the spirit of Grace and of Prayer, are one, and therefore Grace and Prayer goe together. But he that can [Page 338] from a penitent heart, mor­ning and euening pray vnto GOD: it is sure, that he hath his measure of grace in this world: and he shall haue his portion of glory in the life which is to come.

3 Remember, that as loathing of meate, and paine­fulnesse of speaking, are two Symptomes of a sicke body: so irkesomnesse of praying when thou talkest with GOD, and carelesnesse in hearing, when GOD, by his Word, speakes vnto thee: are two sure signes of a sicke soule.

4 Call to minde the zea­lous deuotion of the Christi­ans in the Primitiue Church: who spent many vvhole nights and vigils in watching and praying for the forgiue­nesse [Page 339] of their sinnes: and that they might be found readie at the comming of Christ. And how that Dauid vvas not content to pray at mor­ning, at euening, and at noone: Ps. 55.16.17. but hee would also rise vp at mid-night to pray vnto GOD. Psal. 119.62. And if CHRIST did chide his Disciples,Mat. 26.40. because they would not watch vvith him one houre in praying; vvhat chiding dost thou deserue, who thinkest it too long to continue in Prayer but one quarter of an houre? If thou hast spent diuers houres in seeing a vaine Maske or a Play; yea, whole dayes and nights in carding and dicing, to please thy flesh, be ashamed to thinke a Prayer of a quar­ter of an houre long, to be [Page 340] too long an exercise for the seruice of GOD.

5 Consider, that if the Papists in their blinde super­stition, doe in an vnknowne, and therefore 1 Cor. 14.15. and 16.26.37. vnedifying Tongue, (fit onely for the children of Gen. 11.7.9 Apoc. 17.5. mysticall Baby­lon) mutter ouer vpon their A super­stition, Quae filo in­sertis nume­rat sua mur­mura baccis. Mant. Al­phons. lib. 4. Beades, euery morning and euening, so many scores of Aue-Maries, Pater-nosters, and Idolatrous Prayers: how shall they, in their superstiti­ous deuotion, rise vp in Iudge­ment against thee, professing thy selfe to be a true Wor­shipper of Christ? If that thou thinkest these Prayers to be too long a taske, being shorter for quantitie then theirs, but farre more profi­table for qualitie, tending [Page 341] onely to Gods glory, and thy good, and so compiled of Scripture-phrase, as that thou maist speake to God, as well in his owne h [...]ly words, as in thine owne natiue language? Be ashamed, that Papists in their superstitious worship­ping of Creatures, should shew themselues more de­uout then thou, in the sincere worshipping of the true and Ioh. 17.3. onely God. And indeede, a prayer in priuate deuotion, should be one Vox conti­nuata, non concisa & rupta, vt bat­tologia vite­tur. Perkin. de vnic. ra­tion. conci. cap. 10. continued speech, rather then many bro­ken fragments.

6 Lastly, when such thoughts come into thy head, eyther to keepe thee from prayer, or to distract thee in praying: remember that those are the Fowles which the euill [Page 342] one sends to deuoure the good Seede, Matth. 13.4.19. and the carkeises of thy spirituall Sacrifices: but endeuour,Gen. 25.11. with Abraham, to driue them away. Yet not­withstanding, if thou percei­uest at some times, that thy spirits are dull, and thy minde not apt for Prayer, and holy deuotion: striue not too much for that time; but humbling thy selfe at the sense of thine infirmity and dulnesse,Mat. 26.41. know­ing that God accepteth the willing minde (though it be oppressed with the heauinesse of the flesh, 1 Cor. 8.12.) endeauour the next time, to recompense this dulnesse, by redoubling thy zeale, and for the time present commend thy Soule to God in this or the like short Prayer.

Another shorter Morning Prayer.

O MOST gracious GOD, and mer­cifull Father, I thine vnworthy Seruant, do here acknowledge, that as I haue beene borne in sinne, so I haue liued in iniquitie, and broken euery one of thy Comman­dements, in thought, word, and deede, following the de­sires of mine owne will, and lusts of my flesh, not caring to be gouerned by thy holy Word and Spirit: and there­fore I haue iustly deserued all shame and miserie in this life, and euerlasting cond [...]mnation in Hell-fire, if thou shouldest but deale with mee, accor­ding [Page 344] to thy Iustice, and my desert. Wherefore, O Hea­uenly Father, I beseech thee for thy Sonne Iesus Christ, his sake, and for the merits of that bitter death and blou­dy Passion▪ which I beleeue that he hath suffered for mee: that thou wouldest pardon and forgiue vnto me all my sins, and deliuer me from the shame and vengeance, vvhich is due vnto mee for them. And send thy holy Spirit in­to my heart, which may as­sure mee, that thou art my Father, and that I am thy childe, and that thou louest mee with an vnchangeable loue: and let the same thy good Spirit leade mee in thy truth, and crucifie in me more and more all worldly and [Page 345] carnall lusts, that my sinnes may more and more dye in mee; and that I may serue thee in vnfained righteous­nesse and holinesse this day, and all the dayes of my life: that when this mortall life is ended, I may through thy mercy in Christ, be made a partaker of euerlasting glory in thy heauenly Kingdome. And here, O Lord, from the bottome of my hart, I thanke thee for al thy blessings which thou hast bestowed vpon my soule and body: for ele­cting mee in thy loue, redee­ming mee by thy Sonne, san­ctifying mee by thy Spirit, and preseruing me from my youth vp, vntill this present day and houre by thy most gracious prouidence.

[Page 346]I thanke thee more spe­cially, for that thou hast de­fended mee this night, from all perils and dangers, and hast brought me safe to the beginning of this day. And now (good Lord) I beseech 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 mine eyes, and let thy Spirit so rule my heart, that all that I shall thinke, doe, or speake this day, may tend to thy glory, the good of others, and the peace of mine owne Conscience. And to this end, I commend my selfe, and all my wayes and actions, together with all that do belong vnto me, vn­to thy gratious direction and [Page 347] protection, praying thee to keepe both them and mee from all euill: and to giue a blessing to all our honest la­bours and endeuours. Defend thy whole Church from the tyranny of the World, and of Antichrist: Preserue our gracious King from all con­spiracies and treasons: grant him a long and prosperous raigne ouer vs. Blesse the Queene, Prince Charles, the Prince Palatine of Rhene, and the vertuous Lady Eli­zabeth: endue them vvith thy grace, and defend them from all euill. Blesse all our Ministers and Magistrates, with those graces and gifts, which thou knowest necessa­ry for their places. Be fauou­rable to all that feare thee, [Page 348] and tremble at thy Iudge­ments: comfort all those that are sicke and comf [...]rtlesse. Lord [...] keepe mee in a conti­nuall readinesse, by Faith and Repentance, for my last end: that whether I liue or dye, I may be found thine owne, to thine eternall glory, and mine euerlasting saluation: through Iesus Christ my one­ly Sauiour. In whose blessed Name, I beg these mercies at thy hands, and giue vnto thee thy praise and glory in that Prayer, which hee hath sanctified with his owne lips, saying, Our Father which art in heauen, &c.

Further Meditations, to stir vs vp to praier in the Morning.

THinke not any businesse or haste (though neuer so great) a sufficient excuse to omit Praier in the Mor­ning, but meditate:

1 That the greater thy businesse is; by so much the more neede thou hast to pray, for Gods good-speed and blessing thereon: seeing it is certaine; that nothing can prosper without his blessing.

2 That many a man, when hee thought himselfe surest hath beene soonest crossed: so maiest thou.

3 That many a man hath gone out of his dore, and ne­uer [Page 350] come in againe. Many a man who arose well and liue­lie in the morning:Quem dies vidit veniens superbum: Hunc dies vidit fugiens iacentem. Senec. hath beene seene a dead man ere night. So may it befall thee. And if thou bee so carefull before thou goest abroad to drinke, Nescis quid vesper serus vehat. Varro to fence thy body from ill ayres; how much more carefull shouldest thou be to pray, to perserue thy soule from euill temptations?

4 That the time spent in prayer, neuer hindereth: but furthereth, and prospereth a mans iourney and businesse.

5 That in going abroad into the world, thou goest into a forrest full of vnknown dangers; where thou shalt meet many bryars to teare thy good name: many snares to trap thy life, and many [Page 351] hunters to deuoure thy soule. It is a field of pleasant grasse, but ful of poysonous serpents. Aduenture not therefore to go nak [...] among these briars, till thou hast prayed Christ to clothe thee with his righ­teousnesse: nor to passe through these snares and am­bushments, till thou hast prai­ed for Gods prouidence to be thy guide; nor to walke barefoote through this snakie field; till hauing thy feete shod with the preparation of the Gospell of peace: thou hast praied to haue still the brasen Serpent, in the eye of thy faith: that so if thou com­mest not home holier; thou maiest be sure, not to returne worser, then when thou wen­test out of dores.

[Page 352]Therefore though thy haste be neuer so much, or thy businesse neuer so great; yet goe not about it, nor out of thy dores: till thou hast at least vsed this or the like short prayer.

A briefe Prayer for the Morning.

O Merciful father for Iesus Christ his sake, I be­seech thee for­giue me all my knowne and secret sins, which in thought, word, or deede, I haue cōmitted against thy diuine Maiesty. And deliuer me from al those iudgements, which are due vnto mee for them, and sanctifie my heart [Page 353] with thy holy spirit, that I may hence foorth leade a more godly and religious life. And heere (O Lord) I praise thy holy name, for that thou hast refreshed me this night with moderate sleepe and rest: I beseech thee likewise, de­fend me this day from all pe­rils and dangers of body and soule. And to this end I com­mend my selfe, and all my actions vnto thy blessed pro­tection and gouernment: 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 bloud. Blesse me therefore, O Lord, in my goying out and comming in: and grant that whatsoeuer I [Page 354] shall thinke, speake, or take in hand this day; may tend to the glory of thy name, the good of others, and the com­fort of mine owne consci­ence, when I shall come to make before thee my last ac­counts. Grant, this O heauen­ly father, for Iesus Christ thy Sonnes fake: In whose bles­sed name I giue thee thy glory, and beg at thy hands all other graces, which thou seest to be needfull for mee this day and euer, in that praier which Christ himselfe hath taught me, saying: ‘Our Father which art in heauen, &c.’

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

HAuing thus beg [...]n, keep all the day after, as di­ligent a watch as thou canst, ouer all thy thoughts, words, Rom. 11.16. Phil. 2.3. Prou. 27.2. and actions; which thou maiest easily doe, by crauing the assistance of Gods holy spirit, and obseruing these few rules.

First, for thy thoughts,

1 BE carefull to suppresse euery sinne in the Eph. 4.23. Mat. 15.18.19. first motion. Dash Psal. 137.9 Babylons children, whilest they are young, against the stones. Tread betimes the Isa 59.5. Cocka­trice [Page 356] egge, lest it breake out into a Serp [...]nt. Let sinne be to the heart a stranger, 2 Sam. 12 4. not a home-dweller. Take heede of falling oft into the same sin, lest the custome of sinning, Qui con­scientiae curā ab [...]iciunt nec homines reue­rentur nec Deum. take away the conscience of sinne, and then shalt thou waxe so impudently wicked, that thou wilt neither feare God, nor reuerence man.

2 Suffer not thy minde to feedde it selfe vpon any imagination,Prou. 6.14. Zach. 8.17. which is either vnpossible for thee to doe, or vnprofitable, if it be done: but rather thinke of the vvorlds vanitie, to contemne it; of death, to expect it; of iudge­ment, to auoide it; of hell, to escape it; and of heauen, to desire it.

3 Desire not to fulfill thy [Page 357] minde in all things: but learne to deny thy selfe those desires (though neuer so pleasing to thy nature) which being attained; will draw either, scandall on thy Religion, or hatred to thy Person. Consi­der in euery thing the ende, before thou attempt the Action.

4 Labour daily more and more to see thine owne mise­ry, through vnbeleefe, selfe-loue, and wilfull breaches of Gods law: and the necessity of Gods mercy through the me­rits of Christs passion, to be such: that if thou wert de­manded, What is the vilest creature vpon the earth? thy Conscience may answere; mine owne selfe, by reason of my great sinnes: And that if [Page 358] on the other side thou wert asked, What thou esteemest to be the most precious thing in the world? Thy heart might answere, One drop of Christs blood, to wash away my sinnes. And as thou tendrest the sal­uation of thy soule, liue not in any wilfull filthinesse. For true faith and the purpose of sinning can neuer stand to­gether.

5 Approue thy selfe to be a true seruant of Christ, not onely in thy generall cal­ling, as in the frequent vse of the Word and Sacraments: but also in thy particular, in making conscience to eschue euery knowne sinne: and to o­bey God in euery one of his commandements: like Iosi­ah, 1 Kin. 13.25 Luk. 1.6. who turned to God with all [Page 359] his heart, according to all the Law of Moses. And Zacha­rie and Elizabeth, who walked in all the commandements of God without reproofe. But if at any time through frailty, thou slippest into any sinne: Lye not in it, but speedily rise out of it by vnfained re­pentance. Praying for par­don til thy conscience be pa­cified, thy hatred of sinne increased, and thy pur­pose of amendement confir­med.

6 Beware of affecting po­pularitie by adulation: the end neuer proues good. And though attayned by due de­sert; yet mannage it wisely: lest it prooue more dange­rous then contempt. For States desire but to keepe [Page 360] downe whom they contemne for their vnworthinesse: but to cut off whom they enuy for their greatness [...]. He there­fore is truely prudent; who (considering the premises) neither affecteth, nor negle­cteth popularity. But in any wise, take heede of harbou­ring a Socrates in forum egres­sus, quam multis egeo inquit, non egeo. Non est ergo pauper qui caret, sed qui eget. discontented minde, for it may worke thee more woe, then thou art aware of. It is a speciall mercy, in the mul­titude of so many blessings, as thou doest enioy, to haue some crosses. God giues thee many blessings, lest through want (being his childe) thou shouldest despaire: And hee sends thee some crosses, lest by too much prosperity (play­ing the foole) thou shouldest presume. Many who haue [Page 361] mounted to great dignities, would haue contented them­selues with Dimidium plus toto. Hesiod. meaner: had they knowne their Feriunt summos ful­mina [...]ontes. Hor. Tangūt mag­nos tristia fa­ta deos, Ouid. [...]. Qui notus nimis omni­bus, ignotus moritur sibi. Senec. great dangers: Loue therefore com­petencie, rather then eminen­cie. And in all thy will haue euer an eye to Gods will, least thy self-action, turnes to thine owne destruction. Happy the man, who in this short life is least knowne of the world: so that hee doth truely know God and himselfe! Whatso­euer crosse therefore thou hast to discontent thee; re­member, that it is lesse then thy sinnes haue deserued. Count therefore Christ thy chiefest ioy, and sinne thy greatest griefe: estimate no want to the want of Grace, nor any losse to the losse of [Page 362] Gods fauour: And then the discontentment for outward things shall the lesse per­plexe thine inward minde. And as oft as Sathan shall of­fer any motion of discon­tentment to thy minde, re­member Saint Pauls admo­nition, Wee brought nothing into this World, 1 Tim. 6.7.8 9. Insaniae dam­nandi sunt qui tam mul­ta tam anxiè congerunt, quum sit tam paucis opus. Viues. and it is cer­taine that wee can carry no­thing out. And hauing foode and raiment, let vs be there­with content: But they that will be rich fall into temptation, and a snare, and into many foo­lish and hurtfull lusts, which drowne men in destruction and perdition. Pray therefore with wise Agur: Pro. 30.8.9. O Lord, giue me neyther pouertie nor riches: feede mee with foode conueni­ent for mee, Viuitur exi­guo meliùs. Claud. least I be too full [Page 363] and deny thee, and say, Who is the Lord? Or least I be poore and steale, and take the Name of my God in vaine.

7 Bestow no more thought vpon worldly things then thou needes must, for the discharge of thy place, Tim. 6.8.9. Gen. 28.20. and the maintenance of thine estate: but still let thy care be greater for Col. 3.1.2. Phil. 3.20. heauenly then earthly things: and be more grieued for a Ios. 7.9. Psal. 139.21. &c. dishonour done to GOD, then for an iniurie offered to thy selfe: But if any priuate iniurie be offered vnto thee; beare it, as a Christian, with Patience. Neuer was an innocent man wronged, but if patiently hee bare his crosse, he Nobile vin­cendi genus est patientia, vincit qui pa­titur: si vis vincere, disce pati. ouercame in the end. But thy good name in the meane while is [Page 364] wounded: beare that also with Patience. And hee that at the last day will giue thy Body a Resurrection, will as sure in his good time grant a resurrection to thy good name. Optima iniu­riae vltio est obliuio: effi­cit enim, vt animū vret, nec magis Le­det, quam si facta non es­set. If impatiently thou frettest and vexest at thy wrongs, the hurt which thou doest thy selfe, is more then that which thine Enemie can doe vnto thee. Neither canst thou more reioyce him, then to heare that it throughly vexeth thee. But if thou canst shew Patience on earth, GOD will shew himselfe iust from Heauen. Pray for him, for, if thou be a good man thy selfe, thou canst not but reioyce, if thou shouldest see thy worst enemie to become a good man too. But if hee [Page 365] 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 Iudge of Heauen and Earth, saying with Ieremy, O Lord of hoasts, that iudgest righteously, Ier. 11.20. and tryest the reynes and the heart: vengeance is thine, and vnto thee haue I opened my cause. In the meane while, waite (with Dauid) on the Lord: Psal. 27.14. Be of good courage and hee shall comfort thine heart.

8 The more others com­mend thee for any excellent act,Ne verbis quod se [...]s o­stentes▪ sed rebus te osten­de s [...]re. be thou the more hum­ble in thine owne thoughts. Affect not the vaine praises of men: the blessed Virgin was troubled when shee was [Page 366] truely praised of an Angell. They shall be praised of An­gels in Heauen, who haue eschewed the praises of men on Earth. Neyther needest thou praise thy selfe: deale but vprightly, Psal. 49.18. others vvill doe that for thee. Be not thou curious to know other mens doings, but rather be carefull that no man knowes any ill dealings by thee.

9 Esteeme no sinne 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 miserie of thine owne state: and as occasion is ministred, Ezek. 9.4. Psal. 69.9.10 Mark. 3.5. mourne for the iniquitie of the time. Pray to God to amend it, and be not [Page 367] thou one of them that make it worse.

10 Lastly, thinke often of the Heu fugi­unt fraeno non remorante dies! Psal. 90.9.10.15. Non quam d [...]ù, sed quam benè. shortnesse of thy life, and certaintie of Death: and wish rather a good life then a long. For, as one day of mans life is to be preferred before the longest age of a Stagge or Rauen: so one day spent reli­giously, is to be higher valued then a mans Fuit, non vixit. Senec. whole life that is consumed in profanenesse.

Cast ouer therefore once euery day,Non refer [...] quanta sit vitae diutur­nitas, sed qualis sit ad­ministratio. Viues. the number of thy dayes, by substracting those that are past (as being vanished like yesternights dreame,) contracting them that are to come (sith the one halfe must be slept out,Tota vita d [...]es vnus, vt mirum sit ho­mines non ex­satiari iisdem toties redeun­tibus. the rest made vncomfortable by the troubles of the world, [Page 368] thine owne sicknesse, and the death of friends:) counting Non potest praesentem di­em rectè vi­ [...]ere [...]s, qui se non eam qua­si vltimam victurum es­se cogitat. onely the present day thine; which spend, as if thou wert to spend no more.

Secondly, for thy Words.

1 REmember, that thou must answere for eue­ry Mat. 12.36 idle word: that in Pro. 17.27 & 10.19. mul­tiloquie, the wisest man shall ouer-shoote himselfe. Auoid therefore all tedious and idle talke, whereof seldome ari­seth comfort, Dixisse saepe paenituit, ta­cuisse verò nunquam. many times re­pentance: especially beware of rash answeres, when the tongue out-runs the minde. The word was thine whilest thou keptst it in: it is Nescet vox missa reuerti. Quam peri­culosum il­lud, lingua quo vadis? ano­thers as soone as it is out. O the shame, when a mans owne tongue shall be produ­ced [Page 369] a witnesse, to the confu­sion of his owne face!

Let then thy wordes be few, but aduised: fore-thinke whether that which thou art to speake, be fit to be spoken:Nescit paeni­tenda loqui, qui proferen­da priù [...] s [...]o tradidit ex­amini. Cas­siod. lib, 10. Ep. 4. affirme no more then what thou knowest to be true, and be rather Iames 1.19 Consultiùs est tacere quam ineptè loqui. silent, then speake to an ill, or to no purpose.

2 Let thy heart and tongue euer goe together in honestie and truth: hate 1 Pet. 2.1. Psal. 3.2.dissembling and lying in another, detest it in thy selfe, or GOD will de­test thee for it: for he hateth the lyar, Si mendacē te norint, ne­mo tibi cre­det, etiamsi affirmes ve­rissima. Arist. and his father the Di­uell alike. And if once thou be discouered to make no conscience of lying, no man will beleeue thee when thou speakest a truth, but if thou louest truth, more credit will [Page 370] be giuen to thy word, then to a liars oath. Great is the possession which Sathan hath in those, who are so accusto­med to lying, that they will lie, though they get nothing by it themselues, nor are not compelled vnto it by others. Let not thine anger remaine, when thou seest the cause remoued:Odi tanquam amaturus. and euer distin­guish twixt him that offen­deth of Prou. 6.30. Acts 3.17. 1 Tim. 1.13. infirmitie, or against his will, and him who offen­deth Psal. 59.5. Psal. 101.7. maliciously, and of set purpose: let the one haue pittie, the other iustice.

3 Keepe thy speech as cleane from all obsenitie, as thou vvouldest thy meate from poyson: and let thy talke be Eph. 4.29. Psal. 1.2. Prou. 31.26. gracious, that hee that heares thee, may grow [Page 371] better by thee:Pii est actos reddere pios. and be euer more earnest vvhen thou Psal. 139.21 Psal. 69.9. speakest of Religion, then when thou talkest of worldly matters.

If thou perceiuest that thou hast erred, Si verum au­dias silentio protinùs re­uerere, illi (que) tanquam di­uinae rei as­surgito. perseuere not in thine errour: reioyce to finde the truth, and magnifie it. Stu­dy therefore three things e­specially, to vnderstand well, to say well, and to doe well.

And when thou meetest with Gods Children, be sure to make some holy aduantage by them: learne of them all the good that thou canst, and communicate vvith them all the good things that thou knowest. The more good thou teachest others, the more will God still Marke 4.24.25. minister vnto thee. For, as the gifts of men by [Page 372] much vsing doe perish and decrease: so the gifts of God by much vsing doe the more grow and increase, like the 2 King. 4.2. Widowes Pitcher of Oyle, vvhich, the more it poured to fill other vessels, the more it vvas still replenished in it selfe.

4 Beware that you be­leeue not all that is told you, & that you tell not Eccle. 3.7 Luke 2.19. all that you heare: for if you doe, you shall not long enioy true friends, nor euer want great troubles. Therefore in accusations be first assured of the truth, then censure. And as thou tenderest the reputa­tion of an honest heart:Arcanum ti­bi creditum fideliùs custo­di quum de­positam pecu­niam. neuer let malice in hatred make thee to reueale that which loue in friendship bound thee a long [Page 373] time to conceale. But for feare of such afterclaps, ob­serue two things.

First, Though thou hast many acquaintance; yet make not any thy familiar friend, but he that truly Vera amici­tia tantum­modo est in­ter bonos. Mali nec in­ter se amici sunt, nec cum bonis. feares God. Such a one thou neuer nee­dest to feare. For though you should in some particulers fall out: yet Christian loue, the maine ground of your friend­ship will neuer fall away, and the feare of God will neuer suffer him to doe thee any villainy.

Secondly, doe nothing in the sight of a ciuill friend, for which thou canst not be safe vnlesse it be concealed:Ciuilem A­micum sic habeas vt pu­tes posse inni­micum fieri. nor any thing for which (if iust cause be offered) thou nee­dest feare him, if hee proues [Page 374] thine vniust enemie. If thou hast done any thing amisse,Quod taceri vis, prior ip­se taceas. aske God forgiuenesse, and perswade thy selfe rather then thy friend to keepe thine own counsell. For bee assured that what friendship soeuer is grounded vpon any other cause then true Religion;Bellum non est hominum, sed (quod verbum so­nat) belluarū & vitiis non hominibus gerendum. if euer that cause faile, the friendship falleth off: And the rather; because that as GOD breedes among men, Truth, Peace, and Amity, that we should liue to doe one a­nother good: so the Diuell daily soweth falshood, discord, and enmity, to cause (if hee can) the deerest friendes to deuour one another.

Ephes. 5.4. Psal. 15.3.5 Make not a iest of an­other mans infirmity: re­member thine own. Abhorre [Page 375] the froathy wi [...] of a filthy nature, Irridere pi­um n [...]fas, impium im­mane, homi­nem inhu­manum. whose braines hauing once conceiued an odde scoffe: his minde, trauels (as a woman with childe) till he be deliuered of it. Yea, hee had rather lose his best friend then his worstiest. Nemo vide­tur sibi tam vilis, vt ir­rideri merea­tur. But if thou be disposed to be merry; haue a special care to three things.

First, That thy mirth be not against Religion.

Secondly, that it be not a­gainst Charity.

Thirdly, that it be not a­gainst Chastity, and then be as merry as thou canst; Phil. 4.4. onely in the Lord. Pro. 24.17

6 Reioyce not at the fall of thine enemy; for no man knoweth what shall be the manner of thine owne ende. But be more Valentini­anus Imp. cum suppli­tio mortis ali­quis afficien­dus esset, aie­bat se malle ad vitam re­uocare. glad to see the [Page 376] worst mans amendement, then his punishment. Crudelis ani­mi est alienis malis gaude­re, & non misereri cō ­munem na­turam. Hate no man for feare lest Christ loues him: who will not take it well, that thou shouldest hate whom he loueth. Christ loued thee when thou wast his enemy: Rom. 5.8.10 Ephes. 2.4. by the merits therefore of his blood, hee requireth thee for his sake to loue thine enemy. Deny him (being a christian) if thou da­rest. He asketh but forgiue­nes for forgiuenes. The for­giuenesse of an 100. pence, for the forgiuenesse of ten thou­sand talents. Mat. 18.24.28. The 60 hun­dred thousand crownes, for tenne crownes. Petty for­giuenesse of man, for the in­finite forgiuenes of Almigh­ty God. Though thou thin­kest thine enemie vnworthy [Page 377] to be forgiuen: yet Christ is worthy to be obeied.

7 Whether the glory of GOD, or good of thy neigh­bour doth require it? Speake the truth,Psal. 119. Nec menda­cii vtilitas est diuturna, nec veritatis damnum diu nocet. and feare not the face of man. The frowne of a Prince may sometimes be the fauour of God. Nei­ther shall flattery still hold in credit, nor truth alway continue in disgrace.

8 Euer thinke him a true friend, who tels thee secret­ly and plainely of thy faults. Hee that seeth thee offend, & tels thee not of thy fault; either flatters thee for fauour or dares not displease thee for feare.Reprehensio semper vel meliores vel cautiores nos reddit. Miserable is his case, who when hee needes, hath none to admonish him. Reprehension, be it iust, be [Page 378] it vniust; come it from the mouth of a friend, or of a foe; it neuer doth a wise man harme. For if it be true; thou hast a warning to amend: if it be false; thou hast a caue­at what to auoide. So euery way,Si reprehendi fers aegrè re­prehendenda ne seceris. it makes a wise man bet­ter or warier. But if thou canst not endure to be re­prehended; do then nothing worthy of reprehension.

9 Speake not of God, but with feare and reuerence,Leu. 19.22. and as in his sight and hearing.Deu. 28.58. For seeing we are not wor­thy to vse his holy Name in our mouthes:Rom. 9.5. much lesse ought wee to abuse it vainely in our talke. Eccle. 5.1.5. Psal. 239.4.7 Qui facile in sertis iurat in iocis iura­bit, qui in iocis, & in mendacio. Viues. But ordinarily, to vse it, in vaine, rash, or false oathes▪ is an vndoubted signe of a soule, that neuer [Page 379] truely feared GOD. Pray therefore with Dauid, Psal. 141.3. when thou art to speake in any mat­ter that may moue passion: Set a watch, O Lord, before my mouth: and keepe the dore of my lips.

10 Lastly, in 1 Pet. 5.12 praising, be discreet, in Ro. 12.10 Affabilitas & comitas res funt nul­lius impen­dii, amici­tias tamen magnas con­glutinant [...] exhibitae, dis­soluunt prae­termissae. saluting, curte­ous in 1 Thes. 5.26.14 admonishing, friend­ly, in 2 Thess. 3.15. Leui. 19.17. forgiuing, mercifull, in Psa. 15.4. Eze. 17.15. promising, faithfull, and bountifull in Deu. 15.13 14. recompensing good seruice: making not the rewards of vertue, the gifts of fauour.

Thirdly, for thy actions.

1 DOe no euill, though thou mightest, for GOD will not suffer the least sinne (without bitter re­pentance) to escape vnpu­nished. [Page 380] 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 Gods Word, Ps. 119.101. 1 Cor. 7.2. 1 Sam. 30.8. of the lawfulnesse thereof, and praied for his blessing vpon thy endeauour, and then doe it, in the name of God, with cheerefulnesse of heart, com­mitting the successe vnto him; in whose 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,1 Cor. 7.5. re­member that Satan is where his businesse is.Imminet semper occa­sioni suae dia­bolus. Greg. Let not the child of God be the instru­ment of so base a slaue: hate the worke, if thou abhorrest [Page 381] the author. Aske thy consci­ence these two questions; Would I haue another to doe this vnto mee? Mat. 7.12. What shall I answere Christ in the day of my accounts? If contrary to my knowledge and conscience, Luk. 16.2. 2 Cor. 6.2. 2 Cor. 5.10. I shall doe this wickednesse, and sinne against him? And re­member with Ioseph, Gen. 39.9.11. &c. that though no man seeth: yet GOD seeth all. Fly therefore with Ioseph from all sinnes, as well those which are secret in the sight of GOD, as those that are manifest in the eyes of men. For GOD as hee is iust, without speedy repen­tance, will bring thy secret sinnes, as he did Dauids, To the open light, before all Israel, 2 Sam. 12.12 and before the Sunne. Be therefore as much afraid of [Page 382] secret sinnes, as of open shame. And so auoid all in generall, Luk. 8.17. & 12.2. as that thou doest not allow to thy selfe any one particuler, or darling sinne which the corruption of thy nature could best a­gree withall: For the crafty Diuell can hold a mans soule as fast by one, as by many sins; and faster by that one which doth please thee, then by all those which beginne to be abhominable vnto thee. And as thou desirest to auoide a sinne: so be careful to shunne the Pro. 5.8. & 6.27. Omnis pec­candi occa­sio vitandae est, nam qui amat pericu­lum peribit in illo. Ecclus. 3. 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 [Page 383] if meanes doe offer them­selues, be sure that they bee lawfull:Iudg. 7.2.7. and hauing gotten lawfull meanes, take heede that thou relye not more vp­on them, then vpon God him­selfe. Labour, in a lawfull cal­ling, is Gods ordinary means by which hee blesseth his children with outward things Pray therefore for GODS blessing vpon his own meanes. In earthly businesse, beare an heauenly minde: doe thou thy best endeauour, and commit the whole successe to the fore-ordaining wisdome of Almighty God. Neuer thinke to thriue by those meanes which God hath ac­cursed. Mat. 16.26. That will not in the ende prooue gaine which is gotten with the losse of thy [Page 384] soule. In all therefore both actions and meanes, endea­uour,Hic muru [...] ahen [...]n [...] esto, nil conscire sibi nulla pal­lescere culpa. Horat. Act. 24.16. with Paul, to haue al­way a cleare conscience towards God, and towards men.

Looke to your selues what con­science ye haue,
For conscience shall damne, and conscience shall saue.

4 Loue all good things for Gods sake:Psa. 118.6.7 Rom. 8.31. Pro. 16.7. but God for his owne sake. Whilest thou holdest GOD thy friend, thou needest not feare who is thine enemy:Ge. 32.4. &c Gen. 31.7.29.42 Exod. 32.25. Num. 14.42.43. &c. for either God will make thine enemy to be­come thy friend, or will bri­dle him that hee cannot hurt thee. No man is ouerthrown by his enemy, vnlesse that first his sinne haue preuailed ouer him, and God hath left him to himselfe. Hee that [Page 385] would therefore be safe from the feare of his enemies, and liue still in the fauour of his God: let him redeem the fol­ly of the time past with serious Repentance: looke to the time present with religious diligēce, and take heede to the time to come with carefull prouidence. Psal. 27.11.12.13.

5 Giue euery man the honour due to his place, but honour a man more for his goodnesse, then for his great­nes. And of whomsoeuer thou hast receiued a benefit, vnto him (as GOD shall enable thee) remember to be thank­full. Acknowledge it louingly vnto men, and pray for him heartily vnto God, and count euery blessing receiued from God, as a pledge of his eternall loue, and a spur to a godly life.

[Page 386]6 Be not proud for any externall vvorldly goods, nor for any internall spirituall gifts. Not for externall goods, because that as they came lately, so they will shortly be gone againe, their losse there­fore is the lesse to be grieued at. Not for any internall gifts, for as GOD gaue them, so will hee likewise take them away: If (forgetting the gi­uer) thou shalt abuse his gifts, to puffe vp thine heart with a pride of thine owne worth: and to contemne others, for whose good Almightie God bestowed those gifts vpon thee. Hast thou any one ver­tue that moues thee to be selfe-conceited? thou hast twenty vices that may better vilifie thee in thine owne eies.

[Page 387]Be the same in the sight of God, who beholds thy heart, that thou seemest to be in the eyes of men that see thy face. Content not thy selfe with an outward good name, Nil iuuat bo­num nomen re clamante Conscientia. when thy Conscience shall inwardly tell thee it is vndeserued, and therefore none of thine. A de­serued good name for any thing, but for godlinesse, lasts little, and is lesse worth. In all the holy Scriptures I neuer read of an Hypocrites repen­tance: and no wonder, for whereas after sinne, conuersion is left as a meanes to cure all other sinners; what mean [...] remaines to recouer him who hath conuerted conuersion it selfe into sinne? Woe there­fore vnto the Soule that is not, & yet stil seeme religious.

[Page 388]7 Marke the fearefull ends of notorious euill men, to abhorre their vvicked acti­ons; marke the life of the godly, Num. 23.10. Psal. 37.35.36.37. that thou maist imi­tate it: and his blessed end, that it may comfort thee. O­bey thy betters, obserue the wise, accompany the honest, and loue the religious. And seeing the corrupt nature of man is prone to hypocrisie: beware that thou vse not the exercise of religion, as mat­ters of course and custome, without care and conscience, to grow more holy and de­ [...]out thereby. Obserue there­fore how by the continuall vse of Gods meanes, thou feelest thy speciall corrupti­ons weakened,1 Cor. 1.28. and thy sancti­fication more and more in­creased: [Page 389] and make no more shew of holinesse outwardly to the world,Isa. 58.5.6. Mat. 23.27.28. Psal. 51.6. then thou hast in the sight of God inwardly in thine heart.

8 Endeuour to rule those who liue vnder thine autho­ritie, rather by loue then by feare: for to rule by Ama & impera. Blan­do vi [...] latet imperio. Ausonius. loue is easie and safe, but tyranny is euer accompanied vvith care and Qui terret plus ille ti­met, sors illa Tyranno con­uenit. Claud. de instit. prin. terror. Oppression will force the oppressed to take any aduantage to shake off the yoake that they are not able to beare: neyther will Gods iustice suffer the sway that grounded on Ty­rannie long to continue. Re­member that though by Pet. 2.13. hu­mane ordinance they serue thee; yet by a more peculiar right, they are Leuit. 25. [...]55. Gods Seruants. [Page 390] Yea, now being Christians, not as thy Seruants, Philem. v. 16 1 Cor. 9.5. but aboue Seruants, brethren beloued in the Lord. Rule therefore o­uerSi Pericle [...] quotiès cla­midem indue­ret, apud se dicere con­sueu [...]t, At­tende Peri­cles. quod ge­s [...]atu [...]us es imperium in liberos Athe­n [...]nses? Plat. in Apotheg. Quanto ma­gis tu, qu [...]tiès authoritatem exerciturus es apud teip [...]um dicere de [...] ­res? Memento ó homo quod imperiū geris in liberatos Christianos. Christians, being a Chri­stian, in loue and mercy, like Christ thy Master.

9 Remember that of all actions, none makes a Ma­gistrate more like God (whose vice-gerent hee is:) then in doing Iustice iustly, for the due execution whereof:

First, haue euer an open eare to the iust complaints of vniust dealings.

Secondly, so lend one eare to the accuser, as that thou keepe the other for the ac­cused: for Qui statuit aliquid parte inaudita al­tera aequum licet statue­rit, haud ae­quus fuit. Sen. in Med. hee that decreeth for eyther part, before both be heard, the decree may be iust, but himselfe is vniust.

[Page 391]Thirdly, in hearing both parts, incline not to the right hand of affection, or to the left of hatred: as to beleeue ar­guments of perswasion for a friend, before arguments con­cluding for a foe.

Fourthly, denie not Iu­stice, which is Regia mensura, to the meanest Subiect: but let the cause of the poore and needy come in equal ballance with the rich and mightie. If thou perceiuest on the one side in a cause, the high hils of cunning aduantages, power­full combination, and violent prosecution:Iudicious Sir Fr. Ba­cons Essaies of Iudica­ture. and on the other side, the low valleyes of pouer­tie, simplicitie, and desolation: prepare thy way (as GOD doth) to iudgement, by Luk. 3.4.5. Isay 40.3. rai­sing valleyes, and taking downe [Page 392] hils, equalling in equalitie: that so thou maist lay the foundation of thy sentence vp­on an [...]euen ground. In mat­ters of right and wrong twixt party and party, let thy con­science be carefull rather Ius 2 Chron. 19.10. dicere to pronounce the Law that is made, secundum allegata & probata, rather then Ius dare, to make a Law of thine owne, vpon the au­thoritie of sic volo, sic iu­beo, fearing that feare­full malediction:Deut. 27.17. Cursed be hee that remoueth his neigh­bours land-marke. In tryals of life and death, let Iudges like Elohim, Abak. 3.2. in Iustice, remem­ber mercy, and so cast the se­uere eye of Iustice vpon the fact, as that they looke with the pittifull eye of Mercy [Page 393] vpon the Malefactor, wre­sting the fauour of Law to the fauour of life, where grace promiseth amendment: but if Iustice requireth that Meliùs vt pereat vnus, quam vt pe­reat vmtas. one rather then vnitie must pe­rish, and that a rotten mem­ber must be Ense rescin­dendum ne pars syncera trahatur. cut off, to saue the whole body from putrifi­ing; fiat Iustitia. But whilest thou art pronouncing the sentence of Iudgement on an­other, remember that thine owne iudgement hangs ouer thine head. In all causes ther­fore iudge aright, for thou shalt be sure to finde a righ­teous Iudge, before vvhom thou must shortly appeare to be iudged thy selfe: at what time thou maist leaue to thy Friend, this for thine Epi­taph: [Page 394]

Nuper eram Iudex, iam Iu­dicis ante Tribunal
Subsistens, paueo: iudicor ip­se modò.

Many (I know not vpon what grounds) seeme to be much agrieued vvith the Lawes of the Land: but wiser men may answere them with the Apostle,1 Tim. 1.8. nos scimus bonam esse Legem, modò Iudex ea le­gitimè vtatur; Wee know that the Law is good, if a man vse it lawfully. And he shall be vnto me a righteous Iudge; whose heart neyther corruption of bribes, feare of foes, nor fa­uour of friends can with-draw from the conscionable practise of these precepts. And to that rare and venerable Iudge, I say with Iehosaphat: 2 Chron. 19 11. Be of courage, and doe Iustice, and [Page 395] 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,Prou. 21.17. as it makes thee the fitter in body and minde,Phil. 4.8. to doe more cheare­fully the seruice of God, and the duties of thy calling. Vita breuis opus (que) multū, operarii pigri, & vrget Pa­ter familius. Rabbin. A­potheg. Apoc. 22.12 Iames 5.9. Thy worke is great, thy time is but short. And hee who will re­compence euery man according to his workes, standeth at the doore. Thinke how much worke is behinde, how slow thou hast vvrought in the time which is past, and what a reckoning thou shouldest make, if thy Master should call thee this day to thine ac­counts. [Page 396] Be therefore carefull hence-forth, to make the most aduantage of thy short time that remaines, as a man vvould of an olde Lease 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 be all spent in doing the best good that thou canst: for, a man was not created for sports, playes, and recreation: but zealously to serue GOD in Religion, and conscionably to serue his neighbour in his vocation, and by both to acertaine himselfe [Page 397] of eternall saluation. E­steeme therefore the losse of Nihil est a­liud temp [...]s quam vita, quam vnus­quisque tan­tum, se ama­re profitetur, quam rei nullus magis sit prodigus quam tem­poris. Eph. 5.16. Luke 16.2. Mat. 25.21. time, one of the greatest losses. Redeeme it carefully, to spend it wisely: that when that time commeth, that thou maiest be no longer a steward on earth; thy Ma­ster may welcome thee, with an Euge bone serue, and giue thee a better in Heauen, where thou shalt ioyfully en­ioy thy Masters ioyes for euer­more.

Meditations for the Euening.
At Euening, when thou pre­parest thy selfe to take thy rest, meditate on these few points.

1 THat seeing thy daies are numbred,Psalm. 90. Iob 14.5. there [Page 398] is one more of thy number spent:Viue memor quam sis eui breuis. Hor. and thou art now the neerer to thy ende 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 then thou sawest, hear­dest or knewest before, and make thy best vse of them; but especially, call to minde, what sinne thou hast com­mitted that day against GOD or Man: and what good thou hast omitted: and humble thy selfe for both: If thou findest that thou hast done any goodnesse,Heu Perdi­di diem! Tit. Vesp. Apothegm. Nullus sine linea dies. ac­knowledge it to be Gods grace, and giue him the glo­ry, and count that day lost, [Page 399] wherein thou hast not done some good.

3 If by frailty or strong temptation, thou shalt per­ceiue, that thou hast com­mitted any grieuous sinne or fault; presume not to sleepe till thou haue vpon thy knees, made a perticular 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 score euen with Christ euery night, thou shalt haue the lesse to ac­count for; when thou art to make thy finall reckoning, before his Maiesty in the Iudgement day. Epes. 4.26.

4 If thou haue fallen out with any in the day, let not [Page 400] the Sunne goe downe on thine anger that night. If thy con­science tels thee that thou hast wronged him, acknowledge thine offence, and Non turpe est veniam precari, tur­pe est Deum aut hominem habere inimi­cum. entreate him to forgiue thee. If hee haue wronged thee, offer him reconciliation, and if hee will not be reconciled, yet do thou from thy heart forgiue him, Matth. 5.23: But in any case presume not to be thine owne reuenger. Mihi vin­dicta dicit Dominus. Rom. 12.19. For in so doing thou doest God a dou­ble iniury: First, in offering to take his sword of Iustice out of his hand as though he were not iust: hauing reser­ued the execution of venge­ance to himselfe.Non est tibi i [...]s inseruum alienum im [...] in conseruum tuum. Secondly, in vsurping authority ouer his seruant, without referring the cause to his hearing and cen­sure, [Page 401] being his and thy Ma­ster. Besides, thou art too partiall to be a Reuenger. For if thou be to execute reuenge on thy selfe, thou wilt doe it too lightly; if on thy enemy, too heauily. It be­longeth therefore to God to reuenge; to thee to forgiue.

And in testimony that thou hast freely forgiuen him,Cui semel ig­noueris cura vt ille sentiat bona fide id esse actum & si qua in re illi iuuare potes ex peri­atur te ami­cum. Viues. Mat. 3.39. Rom. 12.20. pray vnto God for the forgiuenesse of his fault, and the amendment of his life: and the next time that occa­sion is offered (and it lyes 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.

[Page 402]5 Vse not sleepe as a meanes, Id vite tem­pus; quod sonino impen­ditur, non est vita. Vita e­nim vigilia est. to satiate the foggy lithernesse of thy flesh: but as a medicine to refresh thy tyred senses and members. Sufficient sleepe quickeneth the minde, and reuiueth the body: but immoderate sleepe dulleth the one, and fatneth the other.

6 Remember that many goe to bed, and neuer rise a­gaine; till they be wakened and raised vp by the fearefull sound of the last trumpet. But he that sleepeth and wake­neth with praier; sleepeth and wakeneth with Christ. If therefore thou desirest to sleepe securely, and safely, yeeld vp thy selfe into the hands of God, whilest thou art waking, and so goe to bed [Page 403] with a reuerence of Gods ma­iesty, and consideration of thine owne misery, which thou maiest imprint in thy heart in some measure, 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 conuenient place in thy Chamber, and lifting vp thy heart, thine eyes and hands to thy heauenly Father, in the name and mediation of his holy Sonne IESVS, pray vnto him, if thou haue the gift of praier.

1 Confessing thy sinnes, especially those which thou [Page 404] hast committed that day.

2 Caruing most earnest­ly (for Christ his sake) par­don and forgiuenesse for them.

3 Requesting the assi­stance of his holy spirit, for amendment of life.

4 In giuing thankes for benefits receiued, especially for thy preseruation that day.

5 Praying for rest and protection that night.

6 Remembring the state of the Church, the King, and the Royall Posterity, our Mi­nisters and Magistrates, and all our brethren visited or persecuted.

7 Lastly, commending thy selfe and all thine to his gracious custody.

All which thou maiest do [Page 405] in these or the like words.

A praier for the Euening.

O Most gracious God, and louing Father, who art about my bed, Psal. 139.23. Psal. 145.18. and knowest my down lying, and mine vprising, and art neere vnto all that call vp­on thee, in truth and sincerity, I wetched sinner doe beseech thee, to looke vpon me with the eies of thy mercy, and not to behold mee as I am in my selfe: For then thou shalt see but an vncleane and defiled creature, conceiued in sinne, and liuing in iniquity: so that I am ashamed to lift vp mine eies to heauen, Psal. 51.5. Hezr. 9.6. Luk. 15.18. knowing how grieuously I haue sinned a­gainst [Page 406] heauen, and before thee: For,Dan. 9.11. O Lord, I haue trans­gressed al thy commandements and righteous lawes, not one­ly through negligence and infirmity, but oftentimes through wilfull presumption, contrary to my knowledge: yea, contrary to the motions of thy holy spirit reclaiming me from them, so that I haue wounded my conscience, and grieued thy holy spirit, by whom thou hast sealed mee to the day of redemption. Ephes. 4.30. Thou hast consecrated my soule and body, to be the temples of the holy Ghost: I wretched sinner haue defiled both, vvith all manner of pollu­tion and vncleannesse. My eyes in taking pleasure to be­hold vanitie, Psal. 119.37. mine eares in [Page 407] hearing impure and vnchaste speeches,Isa. 6.5. Isa. 1.15. my tongue in lea­sing and euill speaking: my hands are so ful of impuritie, that I am ashamed to lift them vp vnto thee: and my feet haue carried mee after mine owne wayes:Rom. 3.15.16. my vnder­standing and reasoning which are so quicke in all earthly matters, are only blinde, and stupide, when I come to me­ditate or discourse of spirituall and heauenly things: my me­mory, which should be the treasurie of all goodnesse, is not so apt to remember any thing, as those things vvhich are vile and vaine. Yea, Lord, by wofull expe­rience I finde, that naturally, all the imaginations of the thoughts of mine heart, Gen. 6.5. are only [Page 384] euill continually. Psal. 40.12. And these my sinnes are more in number then the haires which grow vp­on mine head, and they haue growne ouer me like a loath­some leprie: that from the crowne of my head to the sole of my feet, Isai. 1.6. there remaines no part vvhich they haue not infected. They make mee seeme vile in mine owne eyes;2 Sam. 5.22. how much more abhominable must I then appeare in thy sight?1 Ioh. 3.20. And the custome of sinning hath almost taken a­way the conscience of sinne, & pulled vpon me such dulnesse of sense and hardnesse of hart; that thy iudgements de­nounced against my sinnes, by the faithfull Preachers of thy Word doe not terrifie me to returne vnto thee by vn­fained [Page 409] repentance for them. And if thou Lord, shouldst but deale with me, according to thy iustice and my desert, I should vtterly be confoun­ded and condemned. But see­ing that of thine infinite mer­cie thou hast spared mee so long, and still waitest for my repentance: I humbly be­seech thee, for the bitter death and bloudy Passion [...] sake, which Iesus Christ hath suffered for mee: that thou wouldest pardon, and for­giue vnto mee all my sinnes and offences, and open vnto mee that euer-streaming foun­taine of the bloud of Christ, which thou hast promised to open vnder the New Testa­ment, Zach. 13.1. to the penitent of the house of Dauid: that all my [Page 410] sinnes and vncleannesse may be so bathed in his bloud, bu­ried in his death, and hid in his wounds: that they neuer be more seene, to shame me in this life, or to condemne mee before thy Iudgement-seate, in the world which is to come. And forasmuch, O Lord, as thou knowest, that it is not in man to turne his owne heart, Ier. 20.23. vnlesse thou doest first giue him grace to conuert: And seeing that it is as easie with thee to make me righte­ous and holy, as to bid mee to be such: O my God, giue mee grace,Da Domine quod iubes, & iube quod vis August. to doe what thou commandest, and then com­mand what thou wilt, and thou shalt finde me willing to doe thy blessed will. And to this end, giue vnto me thine holy [Page 411] spirit, which thou hast promi­se [...] to giue to the worlds end, Mat. 28.20. Iohn 16.13 vnto all thine elect people. And let the same thy holy spi­rit, purge my heart, heale my corruption, sanctifie my na­ture, and consecrate my soule and body, that they may be­come the Temples of the ho­ly Ghost, 1 Cor. 3.16.17. Luke 1.74. to serue thee in righteousnesse and holinesse all the dayes of my life. That when by the direction & assistance of thy holy spirit, Act. 13.65. 2 Tim. 4.7. I shall finish my course in this short and transitory life; I may cheere­fully leaue this world, and resigne my Soule into thy Fa­therly hands, Psa. 31.5. in the assured confidence of enioying euer­lasting life with thee, in thine Heauenly Kingdome,Mat. 25.34. 2 Tim. 4.8. which thou hast prepared for thine [Page 412] elect Saints, who loue the Lord Iesus, and expect 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 sinnes past, vvith griefe of heart be humbled for my sinnes present, and vvith all mine endeuour resist the like filthy 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, and preserue me that I neuer swarue from the same to Po­perie, nor any other error or false worship. And let thy Spirit open mine eyes more and more,Psal. 119.18. to see the wondrous [Page 413] things of thy Law: and open my lips, that my mouth may daily defend thy Truth, and set forth thy Praise. In­crease in me those good gifts,Psal. 51.15. which of thy me [...]cy thou hast already bestowed vpon mee, and giue vnto mee a patient spirit, a chaste heart, a conten­ted minde, pure affections, wife behauiour, and all other graces which thou seest to be necessary for me: to gouerne my heart in thy feare, and to guide all my life in thy fa­uour:Psal. 19.14. that whether I liue or dye, I may liue and dye vnto thee, who art my God, and my Redeemer.

And here (O Lord) ac­cording as I am bound, I render vnto thee from the Altar of my humblest heart, [Page 414] all possible thankes for all those blessings and benefits, which so graciously & plen­tifully, thou hast bestowed vpon my soule and body, for this life, and for that which is to come: namely, for mine Election, Creation, Redemp­tion, Vocation, Iustification, Sanctification, and Preserua­tion from my childe-hoode, vntill this present day and houre: and for the firme hope which thou hast giuen me of my Glorification. Like­wise for my health, wealth, food, raiment, and prosperitie: and more especially, for that thou hast defended mee this day now past, from all perils and dangers, both of body and soule, furnishing mee with all necessary good things [Page 415] that I stand in neede of. And as thou hast ordained the day for man to trauaile in, and the night for him to take his rest: so I beseech thee, sanctifie vnto mee this nights rest and sleepe, that I may enioy the same, as thy sweet blessing and benefit. That so this dull and wearied body of mine, being refreshed with mode­rate sleepe and rest: I may be the better enabled to vvalke before thee, doing all such good workes ▪ as thou hast ap­pointed: when it shall please thee by thy diuine power to waken mee the next mor­ning. And whilest I sleepe; doe thou, O Lord, who art the keeper of Israel, Psal. 121.4. that ne­uer slumbrest nor sleepest, watch ouer mee in thy holy [Page 416] prouidence, to protect mee from all danger, so that ney­ther the euill Angels of Sa­than, Apoc. 12.7. nor any wicked enemy, may haue any power to doe me any harme or euill. And to this end, giue a charge vn­to thy holy Angels, that they at thine appointment,Psal. 34.7. may pitch their tents round about me, for my defence and safe­tie: as thou hast promised that they should doe about them that feare thy Name. And knowing that thy name is a strong tower of defence vn­to all those that trust therein;Prou. 18.10. I here recommend my selfe and all that doe belong vnto me, vnto thy holy protection and custodie. If it be thy bles­sed will to call for me in my sleepe: O Lord, for Christ [Page 417] his sake, haue mercy vpon me, and receiue my soule in­to thy heauenly Kingdome. And if it be thy blessed plea­sure to adde more dayes vnto my life, O Lord, adde more amendement vnto my dayes: and weane my mind from the loue of the world, and world­ly vanities: and cause mee more and more to settle my conuersation on Heauen and heauenly things. And per­fect daily in mee, that good worke which thou hast begun, to the glory of thy Name, and the saluation of my sinfull Soule.

O Lord, I beseech thee likewise, saue and defend from all euill and danger, thy whole Church, the Kings Maiestie, the Queene, the [Page 418] Prince Charles, together with the Princely Count Palatine of Rhene, and the religious Princesse Elizabeth his Wife: keepe them all in the since­ritie of thy Truth, and pro­sper them in all grace and happinesse. Blesse the Nobi­litie, Ministers, and Magi­strates of these Churches & Kingdomes, each of them with those graces, which are expedient for their place and calling. And be thou, ô Lord, a comfort and consolation to all thy people, whom thou hast thought meete to visit vvith any kinde of sicknesse, crosse, or calamitie. Hasten, O Father, the comming of our Lord Iesus Christ. Apoc. 6.10.22.20. Make mee euer mindfull of my last end, and of the reckoning that [Page 419] I am to make vnto thee therein. And in the meane while, carefull, so to follow Christ in the regeneration du­ring this life, Mat. 19.28. as that with Christ I may haue a portion in the resurrection of the iust, when this mortall life is en­ded. These graces,Luke 14.14. and all o­ther blessings, which thou, O Father, knowest to be re­quisite and necessary for me, I humbly beg and craue at thy hands in the Name and mediation of Iesus Christ thy Sonne, and in that forme of Prayer, which hee himselfe hath taught me to say vnto thee. Our Father which art in Heauen, &c.

Another shorter Euening Prayer.

O Eternall GOD, and heauenly fa­ther, if I were not taught and assured by the promises of thy Gospell, and the examples of Peter, Luke 22.61 Luke 7.47. Luke 18.14. Luke 15.20. Mag­dalene, the Publicane, the Pro­digall childe, and many other penitent sinners:Psal. 103.8. that thou art so full of compassion, and so rea­dy to forgiue the greatest sin­ners,Mat. 11.28. who are heauiest laden with sinne,Ezech. 18.21.22. &c. at what time soeuer they returne vnto thee with penitent hearts, lamenting their sinnes, and imploring thy grace: I should despaire for mine owne sinnes, and be [Page 421] vtterly discouraged, from presuming to come vnto thy presence: considering the hardnesse of my heart, the vn­rulinesse of my affections, and the vncleannesse of my conuersation: by meanes whereof I haue transgressed all thy lawes, and deserued thy curse, Deut. 27.26. Gal. 3.10. which might cause my body to be smitten with some fearefull disease, my soule to languish with the death of sinne, my good name to be traduced with scanda­lous reproaches, and make mine estate lyable to all man­ner of crosses, and casualities. And I confesse, Lord, that thy mercy is the cause that I haue not beene long agoe confounded. But, O my God,Lam. 3.22. Mal. 3.6. as thy mercy onely [Page 422] staied thy iudgement from falling vpon mee hitherto; so I humbly beseech thee, in the bowels of the mercy, of Iesus Christ, Col. 3.12. in whom onely thou art well pleased, Mat. 3.17. that thou wilt not deale with mee according to my deserts, Psal. 15.7. Psal. 28.4. but that thou wouldest freely and fully, Hos. 13.5. remit vnto mee all my sinnes and transgressions: and that thou wouldest washe them cleane from me,Isa. 1.16.18. vvith the vertue of that most pre­cious blood, which thy sonne Iesus Christ hath shed for me, For hee alone is the Phisition, Mat. 9.12. 1 Ioh. 1.7. and his bloud onely is the medicine that can heale my sickenesse. And he is the true brazen Serpent, that can cure that poison wherewith the firy Serpents of my sinnes, Ioh. 3.14. [Page 423] haue stung and poisoned my sicke and wounded soule. And giue mee I beseech thee thine holy spirit, which may assure me of mine adoption, and that may confirme my faith: encrease my repentance, Gal. 4.5.6. enlighten my vnderstanding, purifie my heart, rectifie my will and affections, and so san­ctifie me throughout: 1 Thes. 5.23. that my whole body, soule, and spirit may be kept vnblameable vn­till the glorious comming of my Lord Iesus Christ. And now, O Lord, I giue thee hearty thankes and praise, for that thou hast this day preserued me from all harmes and pe­rils, notwithstanding all my sinnes and ill deserts. And I beseech thee likewise defend me this night from the roa­ring [Page 424] Lion, 1 Pet. 5.8. which night and day seeketh to deuoure me. Watch thou, O Lord, ouer me this night, to keepe mee from his temptations and tyrannie: and let thy mercy shield me from his vnappeaseable rage and malice. And to this end, I commend my selfe into thy hands,Psal. 31.5. and protection; be­seeching thee, O my Lord and God, not to suffer Satan, nor any of his euill members, to haue power to doe vnto me any hurt or violence this night. And grant, good Lord, that whether I sleepe or wake: liue or die: I may sleepe, wake, liue, and die vnto thee, and to the glory of thy name, and the saluation of my soule. Lord blesse and defend all thy chosen people [Page 425] euery where▪ Graunt our King a long & happy raigne ouer vs. Blesse the Queene, Prince Charles, the Prince Palatine of Rhene, and the vertuous Princesse Elizabeth his wife, together with all our Magistrates, and Mini­sters: comfort them who are in any misery, neede, or sickenesse: Good Lord, giue me grace to be one of those wise Virgins, Math. 25.2. which may haue my heart prepared like a Lampe furnished with the Oyle of Faith, and light of good works, to meet the Lord Iesus the sweet bridegroome of my soule, at his second and sodaine comming in glory. Grant this good Father, for Christ Iesus sake, my only Sa­uiour and Mediator, in whose [Page 426] blessed name, and in whose owne words I call vpon thee as he hath taught me.

Our Father which &c.

Afterwards say.

Thy grace O Lord Iesus Christ, thy loue O heauenly Father, thy comfort and conso­lation, O Holy and blessed spi­rit, be with me, and dwell in my heart this night and euer­more. Amen.

Then rising vp in a holy reuerence, meditate as thou art putting off thy cloathes.

Things to be Meditated vpon, as thou art putting off thy cloathes.

1 THat the day is comming when thou must be as [Page 427] barely vnstript of al that thou hast in the world, Nudus in hunc mundū veni simul hìnc quoquè nudus abibo. Luk. 16.2. as thou art now of thy cloathes; thou hast therefore heere, but the vse of all things, as a Ste­ward for a time, and that vp­on accounts. Whilest there­fore thou art trusted with this Stewardship, Math. 24.25. be wise and faithfull.

2 When thou seest thy bed, Iob 17.13. Vt somnus mortis; sic lectus imago sepulchri. let it put thee in minde of thy graue; which is now the bed of Christ: For Christ by laying his holy body to rest three daies and three nights in the graue;Mat. 12.40. 1 Thes. 4.14. hath san­ctified, and as it were warmed it for the bodies of his Saints to rest and sleepe in till the morning of the resurrecti­on: So that now vnto the faithfull, Isa. 57.2. Death is but a sweet [Page 428] sleepe, and the graue but Christs bed, where their bo­dies rest and sleepe in peace: vntill the ioyfull morning of the Resurrection day shall dawne vnto them.Isa. 26.20.

Let therefore thy bed-cloathes represent vnto thee, the mould of the earth that shall couer thee: thy sh [...]etes, thy winding sheete: thy sleepe, thy death: thy waking, thy resurrection. And being laid downe in thy bed when thou perceiuest sleep to approach: say, I will lay mee downe and sleepe in peace, Psal. 4.8. for thou Lord onely makest mee dwell in safety.

Thus religiously opening euery Morning thy heart, and shutting it vp againe eue­ry Euening with the word of [Page 429] God and praier, as it were vvith a locke and key: and so beginning ▪ the day with GODS worship, continuing it in his feare, and ending it in his fauour: thou shalt be sure to finde the blessing of GOD vpon all thy daies labours and good endea­uours: and at night thou mayest assure thy selfe thou shalt sleepe safely and sweetly in the armes of thy heauenly Fathers prouidence.

Thus farre of the Piety which euery Christian in pri­uate ought to Practise euery day. Now followeth that which (he being a Housholder) must practise publikely with his Family.

Meditations for Houshold Piety.

1 IF thou be called to the gouernment of a Fami­lie, thou must not hold it sufficient to serue GOD, and liue vprightly 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 he would not hide from him his counsell. For (saith GOD) I know him that he will command his sons and his houshold after him;Gen. 18.17.19. that they keepe the way of the Lord, to doe righteousnesse and iudgement, that the Lord may bring vpon Abraham, [Page 431] that he hath spoken vnto him. Gen. 14.14. And Abraham had 318. men seruants; which were thus borne and Catechized in his house. With whose helpe hee rescued also his Ne­phew L [...]t from the capti­uity of his enemies. And re­ligiously valiant Iosuah pro­testeth before all the people, that if they all would fall a­way from the true worship of GOD, yet that hee and his house would serue the Lord. Iosh. 24.15. And GOD himselfe giues a speciall charge to all house­holders that they do instruct their Family in his word, and traine them vp in his feare and seruice. These words which I command thee this day shall be in thy heart, Deut. 6.7.93 and thou shalt wh [...] them continually vp­on [Page 432] thy children, and shalt talke of them, when thou tarriest in thine house, and as thou walkest by the way, and when thou ly­est downe, and when thou risest vp, &c. Thou shalt feare the Lord thy God and serue him. Dauid according to this Law had so ordered his Family, That no deceitful person should dwell in his house, Psal. 101.6. but such as would serue God and walke in his way. And religious He­ster had taught her Maydes to serue GOD in fasting and prayer. Hest. [...].16. And the more to fur­ther thy family in the zeale of Religion: settle euer thy chiefest affection on those, whom thou shalt perceiue to be best addicted to true reli­gion. This also will turne to thine owne aduantage in a [Page 433] double respect. First, GOD will the rather blesse and prosper the labour and han­dy worke of such godly Ser­uants.Gen. 30.27. For Laban perceiued that God blessed him for Iacobs sake: And Potiphar saw,Gen. 39.3. that the Lord made all that Ioseph did to prosper in his hand; yea, when innocent Ioseph vvas cast into prison,Gen. 39.22.23. his Keeper saw that whatsoeuer he did, the Lord made it to prosper: and therefore the Keeper com­mitted all the charge of the Prisoners into Iosephs hand. Secondly, the truer a man doth serue God, the faithfuller he will serue thee.

2 If euery Housholder were thus carefull, according to his duetie, to bring vp his Children and Familie in the [Page 434] seruice and feare of God in his owne house, then the house of God should be better filled, and the Lords Table more frequented euery Sabbath day; and the Pastors publike preaching and labour would take more effect then it doth. The streetes of Townes and Cities, would not abound with so many drunkards, swearers, whoremongers, & prophane scorners of true Pietie and Religion. Westminster-Hall would not be so full of con­tentions, wrangling suites, and vnchristian debates: and the Prisons vvould not be euery Sessions, so full of theeues, robbers, traytors, and murtherers. But alas, most Housholders make no other vse of their Seruants, [Page 435] then they doe of their beasts. Whilest they may haue their bodies to doe their seruice, they care not if their Soules serue the Diuell. Yet the common complaint is; that faithfull and good seruants are scarce to be found. True; but the reason is, because there are so many prophane and ir­religious Masters: for, the ex­ample and instruction of a godly and religious Master, will make a good and a faith­full seruant, as may witnesse the examples of Abraham, Ioshua, Dauid, Cornelius, &c. who had good seruants, be­cause they were religious ma­sters, such as were carefull to make their seruants Gods seruants.

It is the chiefe labour and [Page 436] care of most men, to raise and to aduance their house; yet let them rise vp earely & lye downe late, and eate the bread of carefulnesse, all vvill be but in vaine,Psal. 127.1.2 for except the Lord build a house (that is, raise vp a familie) they labour in vaine. For GOD hath sea­led this as an irreuocable De­cree,Ier. 10.25. that he will poure his wrath vpon the Families that call not vpon his Name: yea, God will take the wicked, Psal. 52.5. and plucke him out of his Taberna­cle, and roote him out of the land, Gen. 15.16. &c. Yea, when his ini­quities are full; he will make the Land to spue out euery Ca­naanite. Leu. 18.25. Religion then, and the Seruice of God in a Fa­mily, is the best building and surest entailing of house and [Page 437] Land to a man and his poste­ritie:Psal. 3.7.29. for the righteous man shall inherit the land, and dwell therein for euer.

As therefore if thou desi­rest to haue the blessing of God vpon thy selfe and vpon thy familie: eyther before or after thine owne priuate de­uotion, call euery morning all thy familie to some conue­nient roome; and first, eyther reade thy selfe vnto them a Chapter in the word of God, or cause it to be read distinct­ly by some other. If leasure serue, thou maist Origen would haue the Word expounded in Christian houses. Hom. 9. in Leuit. Augustine saith, that which the Preacher is in the Pul­pit, the same the house­holder is in the house. admonish them of some remarkeable good notes; and then knee­ling downe with them in re­uerent sort, as is before de­scribed, pray with them in this manner.

Morning Prayer for a Familie.

O Lord our GOD and heauenly fa­ther, who art the onely Creator & Gouernour of Heauen and Earth, and all things therein contained, we confesse that wee are vnwor­thy to appeare in thy sight and presence, considering our manifold sinnes vvhich wee haue committed against Heauen, 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 we know [Page 439] that thou art our Creator, who hast made vs; our Re­deemer, who hast bought vs with the bloud of thine onely begotten Sonne; and our Comforter, who bestowest vpon vs all the good and ho­ly graces, which wee enioy in our soules and bodies. And if thou shouldest but deale with vs, as our vvickednesse and vnthankfulnesse haue deser­ued; what other thing might vve, O Lord, expect from thee, but shame and confusion in this life, and in the vvorld to come wrath and euerlast­ing condemnation? Yet, O Lord, in the obedience of thy Commandement, and in the confidence which wee haue in thy vnspeakeable and end­lesse mercy in thy Sonne, our [Page 440] Sauiour Iesus Christ: we thy poore Seruants appealing from thy Throne of Iustice (where wee are iustly lost and condemned) to thy throne of Grace (where mer­cy raigneth 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 misdeedes, that by the vertue of the precious bloud of IESVS CHRIST, thine innocent Lambe, which hee so aboun­dantly shed to take away the sinnes of the world: all our sins both originall and actuall, may be so clensed and wash­ed from vs, as that they may neuer be laid to our charge, nor neuer haue power to rise [Page 441] vp in Iudgement against vs. And we beseech thee, good Father, for Christ his death and passions sake: that thou wilt not suffer to fall vpon vs that fearefull curse and ven­geance, which thy Law hath threatned, and our sins haue iustly deserued. And for as much, O Lord, as wee are taught by thy word, that Ido­laters, Adulterers, couetous men, contentious persons, drun­kards, gluttons, and such like inordinate liuers, shall not inherite the kingdome of God: poure the grace of thy holy spirit into our harts, whereby we may be enlightened to see the filthinesse of our sinnes, to abhorre them: and may be more and more stirred vp to liue in newnesse of life, [Page 442] and loue of thy Maiestie; so that vvee may daily encrease in the obedience of thy word, and in a conscionable care of keeping thy Commande­ments.

And now, O Lord, vvee render vnto thee most hear­tie thanks, for that thou hast elected, created, redeemed, called, iustified and sanctified vs in good measure in this life, and giuen vs an assured hope that thou vvilt glorifie vs in thy heauenly King­dome, vvhen this mortall life is ended. Likewise vve thanke thee for our life, health, wealth, libertie, prosperitie, and peace, especially, ô Lord, for the continuance of thy holy Gospell among vs, and for sparing vs so long, and [Page 443] granting vs so gracious a time of Repentance. Also vve praise thee, for all other thy mercies bestowed vpon vs; more especially, for preser­uing vs this night past, from all dangers, that might haue befallen our soules or bo­dies. And seeing thou hast now brought vs safe to the beginning of this day, vve be­seech thee, protect and direct vs in the same. Blesse and de­fend vs in our going out and comming in, this day and euer­more. Shield vs, O LORD, from the temptations of the Diuell, and grant vs the cu­stodie of thy holy Angels to defend and direct vs in all our wayes.

And to this end, wee re­commend our selues, and all [Page 444] those that belong vnto vs, and are abroad from vs, into thy hands, and almightie tui­tion. Lord defend them from all euill, prosper them in all graces, and fill them with thy goodnesse. Preserue vs like­wise this day, from falling in­to any grosse sinne, especially those vvhereunto our na­tures are most prone. Set a watch before the doore of our lips, that vve offend not thy Maiestie, by any rash or false oathes; or by any lewde or lying speeches: giue vnto vs patient mindes, pure and chast hearts, and all other graces of thy Spirit, vvhich thou knowest to be needfull for vs, that vvee may the better be enabled to serue thee in holinesse and righteousnesse. [Page 445] And seeing that all mans la­bour without thy blessing is in vaine; blesse euery one of vs in our seuerall places and callings, direct thou the works of our hands vpon vs, euen prosper thou our handy-worke; (for except thou guide vs vvith thy grace, our ende­uours can haue no good suc­cesse.) And prouide for vs all things which thou, O Father. knowest to bee needfull for euery one of vs in our soules and bodies this day. And grant that wee may so passe through the pilgrimage of this short life; that our hearts being not setled vpon any transitorie things, which we meete with, in the way: our soules may euery day bee more and more rauished with [Page 446] the loue of our home, and thine euerlasting Kingdome.

Defend likewise, O Lord, thy vniuersall Church, and euery particuler member thereof: especially wee be­seech thee to continue the peace and prosperity of these Churches and Kingdomes wherein wee liue. Preserue and defend from all euils and dangers, our gracious King, the Queene, our hope­full Prince Charles, together with the Princely Palsgraue of Rhene, and religious Princesse Elizabeth his wife. Multiply their daies in blisse and felicity: and afterwards crowne them with euerla­sting ioy and glory. Blesse all our Ministers and Magi­strates with all graces needful [Page 447] for their places, and gouerne thou them, that they may go­uerne vs, in peace and godli­nesse. And of thy mercy, O Lord, comfort all our bre­thren that are destressed, sicke, or any way comfort­lesse, especially those who are afflicted either with an e­uill conscience, because they haue sinned against thy word, or for a good conscience, be­cause they will not sinne a­gainst thy truth. Make the first to know, that not one drop of the blood of Christ, was a drop of vengeance, but all drops of grace, powerfull to procure pardon vpon re­pentance, for the greatest sinnes of the chiefest sinner in the world. And for the o­ther, let not, O Lord, thy [Page 448] long sufferance either too much discourage them, or too much encourage their enemies: but grant them pa­tience in suffering, and a gra­cious and speedy deliuerance, which way may stand best with their comfort and thy glory.

Giue euery one of vs grace, to be alwaies minde­full of his last end, and to be prepared with faith and re­pentance, as with a wedding garment against the time that thou shalt call for vs out of this sinnefull world. And that in the meane while, we may so in all things, and aboue all things, seeke thy glory, that when this mortall life is en­ded, wee may then be made partakers of immortality, and [Page 449] life eternall, in thy most bles­sed and glorious Kingdome. These and all other graces, which thou, O Father, seest to be necessary for vs, and for thy whole Church, wee humbly begge and craue at thy hands; concluding this our imperfect prayer, in that absolute forme of prayer, which Christ himselfe hath taught vs, saying: ‘Our Father, &c.’

After Prayers, let euery one of thy Houshold (taking in the feare of GOD, such a breakefast or refreshing as is fit) depart: the children to Schoole, the seruants to their worke, euery one to his office, the Master and Mistresse of [Page 450] the Family to their callings, or to some honest exercises for recreation as they thinke fit.

The Practise of Piety at meales and the manner of feeding in the feare of God.

BEfore dinner and sup­per, when the Table is couered, ponder with thy selfe vpon these Meditations: to worke a deeper impressi­on in thy heart of Gods fa­therly prouidence and goodnes towards thee.

Meditations before dinner and supper.

1 MEditate that hun­ger is like the sick­nesse called a Woolfe: which [Page 451] if thou doest not feed; vvill deuoure thee, and eate thee vp: and that meat and drink,Hoc me do­cuisti, vt quemadmo­dum medica­menta, sic alimenta sumpturus accedam. Aug. lib. 10. Confess. are but as Physicke, or meanes which GOD hath ordai­ned, to releeue and cure this naturall infirmity, and necessi­tie of man. Vse therefore to eate and to drinke, rather to sustaine and refresh the weakenesse of nature; then to satisfie the sensuality and de­lights of the flesh. Eate there­fore to liue, but liue not to eate. A Skauenger, whose li­uing is to empty; is to be pre­ferred before him, that liueth but to fill Priuies. There is no seruice so Maior sum & ad maiora genitus, quam vt mancipiū sim mei cor­poris. Senec. base; as for a man to be a slaue to his bel­lie. The Apostle termeth such, Belly-gods, Phil. 3.19. Therefore wee may boldly [Page 452] terme them as the Scriptures doe other Idols, Of Galal, which signi­fieth mans Dung, as Eze. 4.17.15. Gillulim, Dungy gods. Hab. 2.18.19. 2 King. 17.12. And as no one action (Gods ordinance excepted) makes a man more to resemble a beast, then ea­ting or drinking: so the a­buse of eating and drinking to surfeiting, drunkennesse, and spewing; makes a man more vile then a beast.

2 Meditate of the omni­potency of GOD who made all these creatures of nothing: Heb. 11.3. of his wisdome, who feedeth so many infinite creatures through the vniuersal world,Psal. 145.15.16. maintaining all their liues, which he hath giuen them: which surpasseth the wis­dome of all the Angels in heauen:Math. 5.14.45. &c. and of his clemency [Page 453] and goodnesse, Act. 14.17. in feeding also his very enemies.

3 Meditate, how many sorts of creatures, as beasts, fish, and fowle, haue lost their liues, to become foode to nourish thee: and how Gods prouidence from remote places, hath brought al these portions together on thy Ta­ble, for thy nourishment: and how by these dead crea­tures he maintaines thee in health and life.

4 Meditate, that seeing thou hast so many pledges of Gods fatherly bounty, Hanc ob caeu­sam Gentiles mensas sacra & festa no­minabant. Viues. good­nesse, and mercy towards thee, as there are dishes of meat on thy Table: Oh suffer not in such a place, so gracious a God, to be abused by scurri­litie, ribauldry, or swearing: [Page 454] or thy Saint Au­sten had wri­ten ouer his table. Quis­quis amat dictis absen­tûm rodere samam, hanc men­sam vetitam nouerit esse sibi. Possid. de vita Aug. fellow brother, by disgracefull backebiting, taun­ting or slandering.

5 Meditate, how that thy Master Iesus Christ did ne­uer eate any foode▪ but first he blessed the creatures, and gaue thankes to his heauenly Father for the same. And af­ter his last Supper, wee read that he sung a Psalme. Luk. 9.16. Matth. 14.19. & 15.36. Mar. 6.41. & 8.6. Luk. 24. Ioh. 6.11. Mar. 26.30. Deut. 1.10. For this was the commandement of God. When thou hast ea­ten and filled thy selfe, thou shalt blesse the Lord thy God, &c. This was the practise of the Prophets. For, The people would not eate at their feast, till Samuel came to blesse their meate. 1 Sam. 9.13. And saith Ioel to Gods people, You shall eate and be satisfied, Ioel. 2.26. and praise the name of the Lord your God. [Page 455] This also was the practise of the Apostles. Act. 27.35. For Saint Paul in the ship, gaue thankes be­fore meate. In the presence of all the people that were therein. Imitate thou there­fore in so holy an action, so blessed a Master, and so ma­ny worthy Presidents that haue followed him, and gone before thee. It may bee; because thou hast ne­uer vsed to giue thankes at meales, therefore 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 Chri­stian a duty. And if the Sonne of God gaue his Father such great thankes for a dinner of Barly bread and broyled fish;Ioh. 6.9. & 21.9. [Page 456] what thankes should such a sinfull man as thou art, ren­der vnto GOD, for such va­ [...]ietie of good and daintie cheare? how many a true Christian would be glad to fill his belly with the morsels which thou refusest, and doe lacke that which thou leauest? How hardly doe others la­bour for that which they eate, and thou hast thy food prouided for thee, without eyther care or labour? To conclude,Dan. 5.1.4. if 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,Acts 17.28. in whom we liue, moue, and haue our beeing?

6 Meditate, that thy body [Page 457] which thou doest now so daintily feede, must be (thou knowest not how soone) meate for Wormes: Ioh 17.14. When thou shalt say to Corruption, thou art my Father, and to the Worme, thou art my Mother, and my Sister.

7 Meditate, how that ma­ny a mans Table is made his snare:Psal. 69.22. so that through his in­temperancie and vnthanke­fulnesse, the meate which should nourish his body, kils him with a surfeit: insomuch, that more are killed vvith this snare, Gen. 3.17. 1 Tim. 4.4.5. then vvith the sword. And seeing that since the Curse, Mat. 4.4. Leuit. 26.26 the vse (as of all creatures, so likewise) of meat and drinke, is vnto vs vn­cleane,Ezch. 4.16. and 5.16. till the same be sancti­fied by the Word of God and [Page 458] Prayer: and that man liueth not by bread onely, 1 Sam. 9.13. Mat. 14.6. Luke 24.30. 1 Cor. 10.1. Rom. 14.6. 1 Thes. 5.18. Eccle. 10.17 Luke 21.34. Eccle. 31.20 Nehe. 6.10. Amos 6.6. 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 rise not, before you giue God thankes. Feed to suffice Nature, yet rise with an appetite: and re­member thy poore christian brethren, who suffer hunger, and want those good things wherwith thou dost abound. These things, or some of them premeditated: (if there be not a Samuel present) lift vp with all comely reuerence,1 Sam. 9.13. Mat. 14.19. thy heart with thy hands and eyes, vnto the great Creator and Feeder of all Creatures, and before meate pray vnto him thus:

Grace before meate.

O Most gracious GOD, and louing Father, who feedest all Creatures liuing,Psal. 104.27 Ioel 1.20. Psal. 147.9. Iob 39.3. 1 Tim. 4.5. which depend vpon thy di­uine Prouidence: wee be­seech thee, sanctifie these crea­tures, which thou hast ordai­ned for vs: giue them vertue to nourish our bodies, in life and health: and giue vs grace, to receiue them soberly and thankefully, as from thy hands:1 Reg. [...]9.8. that so in the strength of these and other thy bles­sings, vvee may walke in the vprightnesse of our hearts, be­fore thy face, this day, and all the dayes of our liues: Through Iesus Christ, our LORD and onely Sauiour. Amen.

Or thus.

MOst gracious God, and mercifull Father, wee beseech thee sanctifie these Creatures to our vse: make them healthfull for our nou­rishment; and vs thankefull for all thy blessings, through Christ our Lord and onely Sauiour. Amen.

Another Grace before meate.

O Eternall GOD, in whom we liue, moue, and haue our being, wee beseech thee blesse vnto thy Seruants, these Creatures, that in the strength thereof, we may liue to the setting forth of thy praise and glory, through Ie­sus Christ our Lord and one­ly Sauiour. Amen.

After euery meale, be carefull of thy selfe and Familie, as Iob was for himselfe, and his Children, Iob 1.4. least that in the chearefulnesse of ea­ting and drinking, some speech hath slipped out, which might be eyther offensiue to God, or iniurious to Man: And therefore with the like comely gesture and reuerence giue thankes vnto God, and pray in this manner.

BLessed be thy holy name O Lord our GOD, for these thy good benefits, wherewith thou hast so plen­tifully at this time refreshed our bodies; O Lord vouch­safe likewise to feede our soules, with the spirituall food [...] of thy holy Word and spirit [Page 462] vnto life euerlasting. Lord defend and saue thy vvhole Church: our gracious King, & Queene, our Noble Prince, the Prince Palatine of Rhene, and the Lady Elizabeth his Wife: Forgiue vs our sinnes, and vnthankefulnesse, passe by our manifold infirmities, make vs all mindfull of our last ends, and of the reckoning that wee are to make to thee therein. And in the meane, while grant vnto vs health, peace, and truth, in Iesus Christ our Lord, and onely Sauiour.

Or thus.

BLessed be thy holy name (O Lord) for these thy good benefits, vvherewith thou hast refreshed vs at this time. Lord, forgiue vs all [Page 463] our sinnes and frailties, saue & defend thy whole Church, our King, Queene, and royall posteritie, and grant vs health, peace, and truth in Christ our onely Sauiour. Amen.

Or thus.

WE giue thee thanks (O heauenly Fa­ther, for feeding our bodies so gratiously with thy good Creatures, to this temporall life: beseeching thee likewise to feede our soules with thy holy Word vnto life euer­lasting. Defend (O Lord) thine vniuersall Church, the King, Queene, and their roy­all Posteritie, and graunt vs continuance of thy grace and mercy in Christ our one­ly Sauiour. Amen.

The Practise of Pietie at Euening.

At euening when the due time of repairing to rest approach­eth, call together againe all thy Family. Reade 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 Psalme. But in singing of Psalmes eyther after Supper, or at any other time, obserue these Rules.

Rules to be obserued in sing­ing of Psalmes

1 BEware of singing di­uine Psalmes for an [Page 465] ordinary recreation; as doe men of impure spirits, vvho sing holy Psalmes intermin­gled with prophane Ballads. They are Gods word, take them not in thy mouth in vaine.

2 Remember to sing Da­uids Psalmes with Dauids spirit. Mat. 22.43.

3 Practise Saint Pauls rule: I will sing with the spirit, 1 Cor· 14.15 but I will sing with the vnder­standing also.

4 As you sing vncouer your heads,1 Cor. 11.4. and behaue your selues in comely reuerence, as in the sight of God, sing­ing to God, in Gods owne words. But be sure that the matter makes more melodie in your hearts, Ephes. 5.19. Col. 3.16. then the Musicke in your eares: for [Page 466] the singing with a grace in our hearts, is that which the Lord is delighted withall, ac­cording to that olde verse:

Non vox, sed votum, non mu­sica chordula, sed cor:
Non clamans, sed amans, psallit in aure Dei.
T'is not the voyce, but vow:
Sound hart, not sounding string:
True zeale, not outward show,
That in Gods eare doth ring.

5 Thou maist, if thou thinke good, sing all the Psalmes ouer in order: for all are most diuine and com­fortable. But if thou vvilt chuse some speciall Psalmes, as more fit for some times and purposes: and such as by the oft vsage, thy people may the easilier commit to me­morie:

[Page 467] Then sing,

In the Morning, Psal. 3.5.16.22.144.

In the Euening, Psal. 4.127.141.

For mercy after a sinne com­mitted, 51.103.

In sicknesse or heauinesse, Psal. 6.13.88.90 91.137.146.

When thou art recouered, Psal. 30.32.

On the Sabbath day, Psal. 19.92.95.

In time of ioy, Psal. 80.98.107.136.145.

Before Sermon, Psal. 1.12.147. The 1. and 5. Part of the 119.

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

[Page 468]At the Communion, Psal. 22.23.103.111.113.

For spirituall solace, Psal. 15.19.25.46.67.112.116.

After wrong and disgrace re­ceiued, Psal. 42.69.70.140.144.

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

Euening Prayer for a Familie.

O Eternall GOD, and most graci­our Father, wee thine vnworthy Seruants, here [Page 469] assembled, doe cast downe our selues, at the foote-stoole of thy grace, acknowledge­ing that wee haue inherited our Fathers corruption, and actually in thought, word and deed, transgressed all thy holy commandements. So that in vs naturally, there dwelleth nothing that is good: for our hearts are full of secret pride, anger, impatiency, dissembling, ly­ing, lust, vanity, prophane­nesse, distrust, too much loue of our selues, and the world, too little loue of thee, and thy Kingdome: but empty and voide of faith, loue, patience, and euery spirituall grace. If thou therefore shouldest but enter into iudgement with vs, and search out our [Page 470] naturall corruptions, and ob­serue all the cursed fruits and effects that we haue deriued from thence: Satan might iustly challenge vs for his owne, and wee could not expect any thing from thy Maiestie, but thy wrath, and our condemnation, which we haue long agoe deserued. But good Father, for Iesus Christ thy deare Sonnes sake, in whom onely thou art well pleased, Mat. 3.17. and for the merits of that bitter death, and bloody passion, which wee beleeue that he hath suffered for vs: haue mercy vpon vs, pardon and forgiue vs all our sinnes, and free vs from the shame and confusion which are due vnto vs for them: that they may neuer seaze vpon vs to [Page 471] our confusion in this life, nor to our condemnation in the world which is to come. And forasmuch as thou hast crea­ted vs to serue thee, as all other creatures to serue vs: so wee beseech thee inspire thy ho­ly Spirit into our hearts that by his illumination and effe­ctuall working, we may haue the inward sight, and feeling of our sinnes and naturall corruptions, and that wee may not be blinded in them through custome, as the Re­probates are: but that wee may more and more loath them, and be heartily grie­ued for them, endeauouring by the vse of al good meanes to ouercome and get out of them. Oh let me feele the power of Christs death, kil­ling [Page 472] sinne in our mortall bo­dies,Rom. 6.6. Phil. 3.10. and the vertue of his re­surrection, raising vp our soules to newnesse of life. Conuert our hearts, subdue our affections, regenerate our mindes, and purifie our nature; and suffer vs not to be drowned in the streame of those filthy vices and sin­full pleasures of this time, wherewith thousands are ca­ried headlong to eternall de­struction: but dayly frame vs more and more to the likenesse of thy Sonne Iesus Christ, Rom. 8.29. Ephes. 4.24. that in righteousnesse and true holinesse wee may so serue and glorifie thee: that liuing in thy feare, and dying in thy fauour, we may in thine appointed time at­taine to the blessed resurre­ction [Page 473] of the iust, vnto eternal life. In the meane while, O Lord, increase our faith in the sweet promises of the Gospell, and our repentance from dead workes, the assu­rance of our hope in thy pro­mises, our feare of thy name, the hatred of all our sinnes, and our loue vnto thy chil­dren; especially those whom we shall see to stand in neede of our helpe and comfort. That so by the fruits of piety and a righteous life; we may bee assured that thy holy spirit doth dwell in vs, and that wee are thy children by grace and adoption. And grant vs good Father the continuance of health, peace, maintenance, and all other outward things: so [Page 474] farre forth, as thy diuine wisdome shall thinke meet and necessary for euery one of vs.

And heere. O Lord, ac­cording to our bounden du­tie▪ we confesse that thou hast beene exceeding mercifull vnto vs all, in things of this life: but infinitely more mer­cifull in the things of a better life: and therefore wee doe heere from our very soules render vnto thee all humble and hearty thankes for all thy blessings and benefits bestowed vpon our soules & bodies: acknowledging thee to be that Father of lights, from whom we haue receiued all these good and perfect gifts;Iam. 1.17. and vnto thee alone for them, wee ascribe to be due, [Page 475] all glory, honour, and praise, both now and euermore. But more especially, wee praise thy diuine maiesty, for that thou hast defended vs this day from all perils and dangers: so that none of those iudgements (which our sinnes haue deserued) haue fallen vpon any one of vs. Good Lord, forgiue vs the sinnes, which this day wee haue committed against thy diuine Maiesty, and our Brethren: and for Christ his sake, be reconciled vnto vs for them. And wee beseech thee likewise of the same thine infinite goodnesse and mercy, to defend and pro­tect vs,Psal. 78.49. Psal. 91.5. and all that belong vnto vs, this night, from all danger of fire, robbery, ter­rours [Page 476] of euill Angels, or any other feare or perill, which for our sinnes might iustly fall vpon vs. And that wee may be safe vnder the shadow of thy wings;Psal, 91.5· we heere com­mend our bodies and soules and all that wee haue, vnto thine Almighty protection. Lord blesse and defend both vs and them from all euill. And whilest wee sleepe doe thou, O Father, who neuer slumbrest nor sleepest, watch ouer thy children, and giue a charge to thy holy Angels, Gen. 32.2. 2 King. 6.16 17. Psal. 91.11.12. Heb. 1.14. 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 morning be wakned by thee; and so being refreshed with [Page 477] moderate sleepe, we may be the fitter, to set foorth thy glory in the conscionable du­ties of our callings.

And we beseech thee, O Lord, to bee mercifull like­wise to thy whole Church, and to continue the tranquil­lity of these Kingdomes wherin we liue, turning from vs those plagues which the crying sinnes of this Nation doe cry for.

Preserue our religious King Iames, from all dangers and conspiracies, blesse and prosper the Queene, our hopefull Prince Charles, The Princely Palsgraue of Rhene, and the gracious Princesse Elizabeth his deare wife: all our Magistrates and Mini­sters, all that feare thee, and [Page 478] call vpon thy name, all our Christian brethren and si­sters, that suffer sickenesse or any other affliction or mi­sery: especially those who any where doe suffer perse­cution for the testimony of the holy Gospell, grant them patience to beare thy crosse, and deliuerance, when, and which way, it shall seeme best to thy diuine wisdome. And Lord, suffer vs neuer to forget our last endes, and those reckonings, which then we must render vnto thee; In health and pro­sperity, make vs mindefull of sickenesse, and of the euill day that is behinde: that these things may not ouer­take vs as a snare, but that we may in good measure,Luk. 21.35. likewise [Page 479] Virgins, be found prepa­red for the comming of Christ, Mat. 25.2. &c. the sweet bridegroome of our soules. And now, O Lord most holy and iust, we confesse that there is no cause, why thou, (who art so much displeased with sinne) shouldest heare the praier of sinners: but for his sake onely who suffered for sinne and sinned not. In the onely mediation therefore of thine eternall Sonne Iesus our Lord and Sauiour, wee humbly begge these, and all other graces which thou knowest to be needfull for vs, shutting vp those our imperfect re­quests, in that most holy prai­er, vvhich Christ himselfe hath taught vs to say vnto thee. Our Father, &c.

[Page 480] Thy grace, O Lord Iesus Christ, thy loue O heauenly Father, thy comfort and con­solation, O holy and blessed Spirit, be 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 feare of God depart euery one to his rest: vsing some of the former priuate medi­tations for Euening.

Thus farre of the House­holders publike practise of Piety, with his Family euery day. Now followeth his pra­ctise of Piety, with the Church on the Saboth day.

Meditations of the true man­ner of practising Pietie on the Sabbath day.

ALmighty God will haue himselfe wor­shipped, not onely in a priuate man­ner, by priuate persons and Families: but also in a more publike sort, of all the godly ioyned together in a visible Church: that by this meanes he may be knowne not one­ly to be God and Lord of e­uery singular person; but al­so of the Creatures of the whole vniuersall world.

Quest. But why doe not we Christians, vnder the new, keepe the Sabbath on the same seauenth day, vvhereon [Page 482] it was kept vnder the Old Te­stament?

I answere: because that our Lord Iesus, Mat. 12.1. Deut. 18.18.19. who is the Lord of the Sabbath, and whom the Law it selfe com­mands vs to heare, did alter it from that seauenth day to this first day of the vveeke, whereon wee keepe the Sab­bath. For the holy Euange­list notes; that our Lord came into the middest of the holy assembly, on the two first dayes of the two weekes immediately following his Resurrection,Ioh. 20.19. verse 26. and then bles­sed the Church, breathed on the Apostles the holy Ghost, and gaue them the ministe­riall Keyes and power of bin­ding and remitting sinnes. And so it is most probable [Page 483] he did in a solemne manner, euery first day of the weeke, during the fortie dayes hee continued on earth betweene his Resurrection and Ascen­tion, (for the fiftieth day af­ter, being the first of the weeke, the Apostles were as­sembled,) during which time hee gaue Commandements vnto the Apostles, and Acts 1.2.3. Cyril bids vs note, that S. Iohn doth not simply set downe the manner of Christs appearing vnto Tho­mas, but al­so the cir­cumstance of the time, (post dies octo) whence hee con­cludes thus; Diem igitur octauum Do­minicū diem esse necesse est. Cyril. in Iohan. lib. 12. cap. 58. spake vnto them those things which appertaine to the Kingdome of God, that is, instructed them, how they should through­out the Churches (vvhich were to be conuerted) change the Sabbath to the Lords day: the bodily sacrifices of beasts to the spirituall sacrifices of praise, prayer, and contrite hearts: the Heb. 7.11.12 Ephes. 4.8.11.12.13. Leuiticall Priest­hood of the Law, to the Chri­stian [Page 484] Ministry of the Go­spell: the Iewish Temples and Sinagogues, to Churches and Oratories: the olde Sacra­ments of Circumcision and 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. put for the whole summe of Pauls doctrine, by which was wrought all these changes where it tooke ef­fect. So that as Christ vvas 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 Sion what they should preach, and how they should gouerne the Church vnder [Page 485] the Gospell. And seeing it is manifest that within those fortie dayes,Ephes. 4.1.11.12. Christ appoin­ted vvhat Ministers should teach, and how they should gouerne his Church to the worlds end; it is not to be doubted, but that vvithin those fortie dayes hee like­wise ordayned on what day they should keepe their Sab­bath, and ordinarily doe the vvorkes of their Ministerie, especially seeing 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 vvorship. Neyther is it a thing to be omitted, that the Lord, Acts 1.7. who hath times and seasons in his owne [Page 486] power, appointed this first day of the weeke, to be the very day Act. 2.1. &c. wherein hee 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 Ministerie, in the Act. 2.14.preaching of the Word, the Act. 2.38.41.42. administration of the Sacraments, and the Act. 2.31.39 loosing of the sinnes of penitent sin­ners: vpon these and the like grounds, Athan. in front. specio hom. de sem. Athanasius plain­ly affirmeth, that the Sabbath day was changed by the Lord himselfe.

As therefore our Commu­nion is tearmed the Lords Supper, because it vvas insti­tuted of the Lord, for the re­membrance of his death: so [Page 487] the Christian Sabbath is cal­led the Apoc. 1.10 The Scrip­ture of the new Test. giues not this honou­rable title to any thing but onely to the bles­sed Sabbath and holy Supper. For as he substi­tuted the Lords Sup­per in stead of the Passe­ouer: so did hee the Lords day in the Iew­ish Sabbaths roome. Lords day, because it was ordained of the Lord, for the memoriall of his Resur­rection. And as the Name of the 1 Cor. 11.20. Lord honoureth the one, so doth it the other. And as the Lord of the Sabbath, by his royall prerogatiue, and transcendent authority could; so hee had also reason to change the holy▪ Sabbath from the seauenth day to this, whereon wee keepe it. For as concerning that sea­uenth day, wee followed the sixe dayes, wherein God fini­shed the Creation; there was no such precise institution, or necessitie of sanctifying it perpetually; but such, as by the same authoritie, or vpon greater reason and occasion, [Page 488] it might very well be chan­ged and altered vnto some o­ther seauenth day. For the Commandement doth H. Wolphii Cronolog. de Temp. lib. 2. cap. 1 pag. 92 Legis substā ­tia est, sex diebus terre­nis negotiis incumbere, septima diui­no cul [...]ui da­re operam. not say, Remember to keepe ho­ly the seauenth day, next fol­lowing the sixt day of the crea­tion, or this, or that seauenth day: but indefinitely remem­ber that thou keepe holy a seauenth day. And to speake properly, as wee take a day for the distinction of time, cal­led eyther a day naturall, con­sisting of 24. houres, or a day artificiall, consisting of 12. houres, from Sun-rising, to Sun-setting: and withall con­sider the Sun standing still at noone,Iosh. 10.12.13. 2 King. 20.11. in Ioshuahs time, the space of a whole day: and the Sunne going backe tenne de­grees, viz. fiue houres, (al­most [Page 489] halfe an artificiall day) in Ezechias time: the Iewes themselues could not keepe their Sabbath vpon that pre­cise and iust distinction of time, called at the first, the seuenth day from the Creation.

Adde hereunto that in respect of the diuersitie of Meridians, Christoph. Heluic. Syst. contr. Theol. cum Iudaeis cap. de Sab. and the vne­quall rising and setting of the Sunne, euery day varyeth in some places, a quarter, in some halfe, in other, a whole day: Therefore, the Iewish seauenth day cannot precisely be kept at the same instant of time, euery where in the world.

Now, our Lord Iesus ha­uing authoritie as Lord ouer the Sabbath, Mat. 12.8. had likewise novv farre greater reason [Page 490] and occasion to translate the Sabbath from the Iewish sea­uenth day, vnto the seauenth day, whereon Christians doe keepe the Sabbath.

1 Because, that by his Re­surrection from the dead, there is wrought a new spiri­tuall creation of the World: without which all the sonnes of Adam had beene turned to euerlasting destruction, Isa. 65.17. &c. Isay 66.22. Psal. 90.3. and all the workes of the first creation had ministred no consolation vnto vs.

And in respect of this new spirituall Creation, the Scrip­ture saith, that 2 Cor. 5.17 Olde things are passed away, and all things are become new: Gal. 6.15. new crea­tures, 1 Pet. 2.10 new people, Ephe. 4.24. new men, Col. 3.10. new knowledge, Mat. 26.28 new Testamant, Ioh. 13.14 new Comman­dement, [Page 491] Apoc. 2.17 new names, Heb. 10.20 new vvay, Apoc. 3.9. new song, Luke 5.36 new gar­ment, new Wine, new vessels, Apoc. 21. new Ierusalem, 2 Pet. 3.13 new Hea­uen, and a new Earth. And therefore of necessitie there must be in stead of the olde a new Isa. 66.22. Heb. 4.9. Sabbath day, to ho­nour and praise our Redee­mer, and to meditate vpon the vvorke of our Redemp­tion, and to shew the new change of the olde Testa­ment.

3 Because that on this day, Christ rested from all the sufferings of his Passion, and finished the glorious Worke of our Redemption. If there­fore the finishing of the work of the first Creation, whereby GOD mightily manifested himselfe vnto his creatures, [Page 492] deserued a Sabbath for to so­lemnize the memoriall of so great a worke, to the honor of the vvorker, and there­fore cals it mine holy Day:Isa. 58.13. much more doth the new creation of the world, effected by the resurrection of Christ, (whereby he mightily declared himselfe to be the Sonne of God, Rom. 1.4.) deserue a Sabbath, for the perpetuall commemora­tion thereof, to the honor of Christ, and therefore worthi­ly called the Lords day. Apoc. 1.10. For, as the deliuerance out of the captiuitie of Babilon, Ier. 23.7.8. being greater, tooke away the name from the deliuerance out of the bondage of Egipt: so the day whereon Christ finished the redemption of the world, did more iustly deserue to [Page 493] haue the Sabath kept on it: then on that day, wherein GOD ceased 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 wherein it was perfected must be dedicated to a holy rest. But still a se­uenth day kept according to Gods morall cōmandement. The Iewes kept the last day of the weeke, beginning their Sabath with the night, when GOD rested: but Christians honour the Lord better, Gen. 2.2. Leuit. 23.32. Neh. 13.19. on the first day of the weeke, beginning the Sabath with the day, when the Lord arose. Mat. 28.1. Act. 20.7.11 They kept their Sabath in remembrance of the worlds [Page 495] 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 minde, both of the making of the olde, and re­deeming of the new world.

As therefore vnder the old Testament, Exod. 25.31 God by the glo­rie consisting of 7. Lampes, 7. Branches, &c. putting them in remembrance of the Creations, light, and Sab­baths rest: So vnder the new Testament, Christ the true light of the world approa­ceth in the middest of the 7. Lampes, Apo. 1.13. and 7. golden candle­stickes, to put vs in minde to honour our redeemer in the light of the Gospell on the Lords seuenth day of rest. And [Page 495] seeing the Redemption, both for might and mercie, so farre exceedeth the creation; it stood with great reason, that the greater worke should ca­rie 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 dignity thereof: as the name Israel added, vnto Iacob, Gen. 32.28. made the Patriarch the more renowned.

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.

[Page 496]4 Because it was foretold in the olde Testament that the Sabath should be kept vnder the New Testament on the first day of the weeke.

For, first, in the 110. Psalme, which is a Prophesie of Christ and his kingdome; it is plainely foretold: that there should be a solemne day of Assembling, Psal. 110.3. wherein all Christs people should willingly come together in the beauty of holinesse. Insomuch that no raine (of peace) shall be vpon those Families that in that feast will not goe vp to Ierusalem (the Church) to worship the King, Zach. 14.17. the Lord of Hoasts. Now on what day this holy feast, and assembly should bee kept; Dauid sheweth plain­lie in Psal. 118. which was a [Page 497] prophesie of Christ, as ap­peares, Matth. 21.42. Act. 4.11. Ephes. 2.20. as also by the consent of all the Iewes, as Ierome witnesseth. For shewing how Christ by his ignominious death, should be as a stone reiected of the builders or chiefe rulers of Iudea, and yet by this glo­rious resurrection should be­come the chiefe stone of the cor­ner: hee wisheth the whole Church to keepe holy that day, wherupon Christ should effect this wonderful worke, saying: This is the day which the Lord hath made, Psal. 118.24. let vs re­ioyce & be glad in it. And see­ing that vpon this day, that which Peter saith of Christ appeareth to be true, That God made him both Lord and [Page 498] and Christ. Acts 2.36. And therefore the whole Church vnder the New Testament, must celebrate the day of Christs resurrection. Rabbi Bachay also saw by the fall of Adam on the 6. day,Zohar vpon Gen. fol. 21 that on the same day Messias should finish the worke of mans re­demption. And alluding to the speech of Boaz to Ruth: H. Brough­ton. Require of Consent. pag. 50.51. Sleepe vnto the morning, that Messias should rest in his graue all their Sabbath day. And he gathereth from that Speech, Gen. 1. on the first day: Let there be light, that the Messias should rise on the First day of the weeke, from death to life, and cause the spirituall light of the Gospell to enlighten the world, that lay in the shadow [Page 499] of darkenesse and death. The Hebrew author of the Booke called Sedar Olam Rabba, cap. 7. recordeth many me­morable things which were done vpon the first day of the weeke,Ex H. Wol­phii Cron. de temp. lib. 2. cap. 1. as so many types that the chiefe worship of God should vnder the New Testament be celebrated vp­on this day. As, That on this day the cloude of Gods Ma­iesty first sate vpon his people. Aaron and his children, first executed their Priesthood. God first solemnly blessed his people. The Princes of his people first offered publike­ly vnto 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 [Page 500] that it should be first and chiefe holy-day of the New Testament. Saint Au­sten prooueth by diuers pla­ces and reasons,Aug. Epist ad Januar. 119. cap. 13. out of the holy Scripture, that the Fa­thers, and all the holy Prophets vnder the Old Testament, did foresee and know that our Lords day was shadowed by their 8. day of Circumcision. And, that the Sabath should be changed from the 7. day to the 8. or first day of the weeke. And Sacramen­tum hoc fuit die [...] illius octaui, quo dominus re­surrexit ad iustificatio­nem nostram &c. vt scri­bit ad Fidum Ciprianu [...]. lib. 3. ep. 10. Iun. in Gen. 17.12. Iunius out of Cyprian saith, that Circum­cision was commanded on the 8. day, as a Sacrament of the 8. day, when Christ should a­rise from the dead. The Coun­cell Foro Iuliense, affirmes that Esay Prophesied of the keeping of the Sabath vpon the [Page 521] first day of the weeke. If this mystery was so clearely seene by the Fathers vnder the shaddowes of the Old Testa­ment:2 Cor. 4.4. sure the God of this world hath deepely blinded their mindes who cannot see the truth thereof vnder the shining light of the Gospell. Therefore this change of the Sabath day vnder the New, was nothing but a fulfilling of that which was prefigured and foreprophesied vnder the old Testament.

5 According to their Lords minde and comman­dement, and the derection of the holy Ghost, which al­way assisted them in their Ministeriall office: the Apo­stles in all the Christian Churches (which they plan­ted) [Page 502] ordained: that the Chri­stians should keepe the holy Sabath, vpon that seauenth day which is the first day of the weeke. 1 Cor. 16.1.2. Concerning the gathering for the Saints, as I haue ordained in the Churches of Galatia, so doe yee also. Euery first day of the weeke, &c. The Syri­ack transla­tion hath Quū congre­gamini, non sicut iustū est in die domini nostri, com­meditis & bi­betis. The Arabian translation also hath thus. Non co­meditis & bi­bitis pro vt vere, diebus domini nostri decet, & Be­za witnes­seth, that in one ancient Greeke co­py there is read [...] the Lords day added to euery first day, &c. When ye come together in the Church ▪ (being the Lords day) to eate the Lord Supper, 1 Cor. 11 20.25.26. to remember and shew the Lords death till he come, &c. In which words note.

1 That the Apostle or­dained this day to bee kept holy, therefore a diuine In­stitution.

2 That the day is named the first day of the weeke, therefore not the Iewish sea­uenth, or any other.

[Page 503]3 Euery first day of the weeke, which sheweth a per­petuity.

4 That it was ordained in the Churches of Galatia, as well as of Corinth, and hee setled one vniforme order in all the 1 Cor. 14.33. Churches of the Saints, therefore it was vniuersall.

5 That the exercises of this day were As the phrase of breaking of bread, com­prehendeth al other ex­ercises of religiō. Act. 26.7. So this phrase, of laying by in store, com­prehendeth al the other exercises of the Sabath, and why should the Apostle require the collections to be made on the first day of the weeke, but because that on this day the holy as­sembly were held in the the Apostles time. collections for the poore (which appeares by Act. 2.42. and Iustine Martyrs testimony Apolog. 2. were gathered in the holy Assembly after) Prayers, Preaching of the Word, and administration of the Sacra­ments, therefore it was spiri­tuall.

6 That he will haue the collection (though necessary) remoued, against his com­ming [Page 504] lest it should hin­ider his preaching: but not their holy meeting on the Lords day, for it vvas the time ordained for the pub­like worship of the Lord, which argueth a necessity.

And in the same Epistle, Saint Paul protesteth, that he deliuered them none other ordinance,1 Cor. 11.33 & 15.1.2. or doctrine, but what hee had receiued of the Lord. Insomuch that hee chargeth them, that If any man thinke himselfe to bee a Prophet, 1 Cor. 14.37 or spirituall, let him acknowledge that the things that I write vnto you, are the commandements of the Lord. But he wrote vnto them, and ordained among them, to keepe their Sabbath on the first day of the weeke: there­fore [Page 505] to keepe the Sabbath on that day, is the very com­mandement of the Lord. And how can hee be, eyther a true Prophet, or haue any grace of Gods Spirit in his heart, who seeing so clearely the Lords day to haue beene in­stituted and ordained by the Apostles; vvill not acknow­ledge the keeping holy of the Lords day, to be a Com­mandement of the Lord? The Iewes confesse this change of the Sabbath, to haue beene made by the Apostles, Pet. Alphons. in Dialog. contr. Iu­daeos, tit. 12. they are there­fore more blinde and sottish then the Iewes, who pro­phanely denie it.

At Troas likewise Saint Paul, together with seauen [Page 506] of the chiefe Euangelists of the Church, Sopater, Ari­starchus, Acts 20.4.5.6. &c. Secundus, Gayus, Ti­motheus, Tichicus, and Tro­phimus, and all the Christians that were there, kept the ho­ly Sabbath on the first day of the weeke, in praying, prea­ching, and receiuing the Lords Supper.

And as it is a thing to be noted, that Luke saith not, that the Disciples were sent for to heare Paul preach, but the Disciples being come toge­ther to breake bread vpon the first day of the weeke, that is, to be partakers of the holy Communion, at what time the Lords death vvas by the preaching of the word shew­ed, 1 Cor. 11.26. Paul prea­ched vnto them; &c. And that [Page 507] none kept these meetings but Christians, who onely are called Disciples, Act. 11.26. But at Philippi, vvhere as yet there were no Disciples, Paul is said to goe on their Sabbath day, to the place where the Iewes and their Proselites were wont to pray, and there preached vnto them, Acts 16.12.13. so that it is as cleare as the Sun, that it vvas the Christians vsuall manner to Acts 21.4. &c. passe ouer the Iewish seauenth day, and to keepe the Sabbath: and their holy meetings, on the first day of the vveeke. And why doth S. Iohn call this the Lords day; but because it was a day knowne to be general­ly kept holy to the honour of the Lord Iesus, who rose [Page 508] from death to life vpon that day, throughout all the Churches which the Apo­stles planted? Which, Saint Iohn calleth the Apoc. 1.10 Mos Christia­nus, &c. It is the manner of Christians to call it the Lords day, Beda in Luc. cap. 24.1. Lords day, the rather, to stirre vp Chri­stians, to a thankefull remem­brance of their Redemption by Christ his Resurrection from the dead. And vvith 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,Heb. 2.5. Heb 2.11. and 5.9. and from him conuayed to Christians. And because there cannot come a greater authoritie then that of Christ and his Apostles: nor the like cause, as the new creation of the vvorld; therefore the Sabbath can [Page 509] neuer be altered from this day, to any other, vvhilest this vvorld lasteth. Adde hereunto how the Scripture noteth, that in the first plan­ting & 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. Acts 15.6.24. and the A­postles did nothing, but what they had vvarrant for from Christ, 1 Cor. 11.23.

To sanctifie then the Sab­both on the seauenth day, is not a ceremoniall Law abro­gated: but the morall, and perpetuall Law of God per­fected. So that the same per­petuall Commaundement, which bound the Iewes to keepe the Sabbath on that [Page 510] seauenth day, to celebrate the worlds creation: bindes Chri­stians to solemnize the Sab­bath on this seauenth day, in memoriall of the worlds Re­demption: for, the fourth Commandement, being a Mo­rall Law, requireth a seauenth day, to be kept holy for euer. And the Moralitie of this, as of the rest of the Com­mandements, is more religi­ously to be kept of vs vnder the Gospel, then of the Iewes vnder the Law: by how much we (in Baptisme) haue made a more speciall Coue­nant vvith God, to keepe his Commandements: and God hath couenanted vvith vs, to free vs from the Curse, and to assist vs vvith his spi­rit to keepe his Lawes. And [Page 511] that this Commandement of the Sabbath (as vvell as the other nine) is Morall and perpetuall, may plainely ap­peare by these reasons.

Tenne Reasons demonstra­ting the commandement of the Sabbath to be Morall.

1 BEcause all the reasons of this Commande­ment, are morall and per­petuall. And God hath bound vs to the obedience of this Commandement, with more forcible reasons then to any of the rest. First, because he did fore-see, that irreligious men, vvould eyther more carelesly neglect, or more boldly breake this Comman­dement, then any other. [Page 512] Secondly, because that in the practise of this Commande­ment, the keeping of all the other consisteth: vvhich makes GOD so often com­plaine, that all his worship is neglected, or ouer-throwne, when the Sabbath is eyther Ier. 17.22. Ezech. 20.19.20.21.24 Ezec. 23.38. Nehe. 9.14. neglected or transgressed. It vvould make a man ama­zed (saith Mr. Caluin,) to consider how eft, and vvith what zeale & protestation, God requireth all that will be his people, Ex. Bodin de Repub. lib. 4. cap. 2. to sanctifie the sea­uenth day. Yea, how the God of mercy mercilesly punisheth the breach of this Comman­dement with cruell death: as though it were the summe of his vvhole honour and seruice.

And it is certaine; that hee [Page 513] who makes no conscience to breake the Sabbath; will not (to serue his turne) make any conscience, to breake any of the other Commande­ments: so hee may doe it, without discredit of his repu­tation, or danger of mans law. Therefore God placed this Commandement in the mid­dest of the two Tables: be­cause the keeping of it is the best helpe, to the keeping of all the rest. The conscionable keeping of the Sabbath, is the Mother of all Religion, and good discipline in the Church. Take away the Sab­bath, and let euery man serue God when hee listeth; and vvhat vvill shortly be­come of Religion, and that peace, and order, 1 Cor. 14.33 40. which God [Page 514] will haue to be kept in his Church? The Sabbath day is Gods Market day, for the weekes prouision, wherein hee vvill haue vs to come vnto him, Esa. 55.1.2. 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: tryed Gold, to enrich our Faith:Apoc. 3.18. precious eye-salue, to heale our spirituall blinde­nesse: and the white rayment of Christs righteousnesse, to couer our filthy nakednesse. Hee is not farre from true Pietie, who makes consci­ence to keepe the Sabbath day: but he who can dispense with his conscience, to breake the Sabbath for his owne [Page 515] profit or pleasure: his heart neuer yet felt, what eyther the feare of God, or true Re­ligion meaneth. For, of this Commandement may that speech of S. Iames be verified; he that faileth in one, Iames▪ 2.9. is guiltie of all. Seeing therefore that GOD hath fenced this Com­mandement vvith so many morall reasons, it is euident, that the Commandement it selfe is morall.

2 Because it vvas com­manded of GOD to Adam in his Innocencie: vvhilest (holding his happinesse, not by Faith in Christs Merits, but by Obedience to Gods Law:) hee needed no Cere­monie, shadowing the Re­demption of Christ. A Sab­bath therefore of a seauenth [Page 516] day cannot be simply a Ce­remonie, but an essentiall part of Gods worship, enioy­ned vnto man vvhen there vvas but one condition of all men. And if it was ne­cessary for our first Parents to haue a Sabbath day, Gen. 2▪3. to serue GOD in their perfection, much more neede their Po­steritie 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 prophane it?

3 Because it is one of the commandements which God spake with his owne mouth, and twice Exod. 34.1. &c. vvrote with his owne Fingers in Tables of stone, to signifie their au­thoritie and perpetuitie. All [Page 517] that God wrote, were morall and perpetuall commande­ments,Deut. 4.13. and those are recko­ned tenne in number. If this were now but an abrogated ceremony, then there were but nine commandements. The Ceremoniall that were to be abrogated by Christ, were written all by Moses. Deut. 4.4. But this of the Sabbath, with the other nine, written by GOD himselfe, were put into the Arke, where no Ceremoniall Law was put, to shew that they should bee the perpe­tuall rules of the Church; yet such,1 Reg. 8.9. Heb. 9.4. as none could per­fectly fulfill and keepe, but onely Christ.

4 Because Christ profes­seth,Rom. 5.17. that hee came not to de­stroy the morall law: and that [Page 518] the least of them should not bee abrogated in his king­dome of the new Testament. Insomuch, that Whosoeuer breaketh one of the least of these tenne commandements, and teacheth men so: Matth. 5.19. hee should be called the least in the kingdome of heauen, that is, hee should haue no place in his Church. Now the Morall Law com­mandeth one day of seuen to bee perpetually kept a holy Sabbath. And Christ him­selfe expresly mentioneth the the keeping of a Sabbath a­mong his Christians, at the destruction of Ierusalem, a­bout 42. yeeres after his Re­surrection. By which time, all the Mosaical ceremonies (except eating of bloud, and things strangled) were by a [Page 519] publike decree of all the A­postles quite abolished, Acts 15.20.24.28.21. and abrogated in Christian Churches. And therefore Christ adomonished his Di­sciples,Mat. 24.20. 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 foulnesse of the waies and weather) their flight should be more paine­full and troublesome vnto them: not vpon the Sabath; because it would bee more grieuous to their hearts, to spend that day in toyling to saue their liues: which the Lord had commanded to be spent in holy exercises, to comfort their soules. Now if the sanctifying of the Saba­oth on this day had bene but [Page 520] ceremoniall: it had beene no griefe to haue fled on this day no more then on any other day of the weeke. But in that Christ doth tender so much this feare and griefe of be­ing driuen to flye on the Sa­bath day: and therefore wi­sheth his to pray vnto God to preuent such an occasion: hee plainely demonstrates, that the obseruation of the Sabbath is no abrogated ceremony, but a Morall commandement, confirmed and established by Christ among Christians. If you would know the day where­upon Christ appointed Christians to keepe the Sabbath; Saint Iohn will tell you that it was on the Lords day. Apoc. 1.10. If [Page 521] you will know on what day of the weeke that was; Saint Paul will tell you, that it was on euery first day of the weeke. 1 Cor. 16.1.

As Christ admonished, so Christians pray, and accor­ding to their praiers;Euseb. hist. Eccles. lib. 3. cap. 5. It is proba­ble that this oracle was that voice (migremus hinc) which with an earthquake was heard by night in the temple mentioned by Iosephus de bello Iu­daico lib. 7. cap. 12. GOD (a little before the warres beganne,) warneth by an Oracle, all the Christians in Ierusalem to departe thence, and to goe to Pel­la, a little Towne beyond Iorden: and so to escape the wrath of GOD, that should fall vpon that City and Nati­on. If then a Christian should not, without griefe of heart, flye for the safety of his life on the Lords day: with what ioy or comfort can a true Christian neglect the holy ex­ercises [Page 522] 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 Ie­rusalem was both a type and an assurance of the destru­ction of the world:Mat. 24.35. who see­eth not, but that the holy Sabbath must continue, till the very end of the world?

5 Because that all the ce­remoniall Law was inioyned to the Iewes onely, and not to the Gentiles: but this commandement 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 therfore inioyned to the Gentiles, as well as to the [Page 523] Iewes. So that all Magi­strates and Housholders were commanded to constraine all strangers (as well as their own Subiects and Family) to ob­serue the holy Sabath, Isa. 56.6. as ap­peares by the fourth com­mandement, and practise of Nehemiah. Nehem. 13.11. &c. Eph. 2.14. All the Ceremo­nies were a partition wall to separate Iewes and Gentiles. But seeing the Gentiles are bound to keepe this com­mandement as well as the Iewes; it is euident, that it is no Iewish 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 Sabath. And remember that where mariage is termed but once [Page 524] the couenant of GOD,Pro 2.17. Mat. 19.6.8. be­cause instituted by GOD in the beginning: So the Sab­bath is euery 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 ceremoniall.

The corruption of our nature found in the manifest opposition of wicked men,Nitimur in vetitum. Hor. and in the secret vnwillingnesse of good men to sanctifie sin­cerely the Sabbath, sufficient­ly demonstrateth, that the commandement of the Sab­bath is spirituall and morall. Rom. 7.14.

7 Because that as God by a perpetuall decree,Gen. 1.14. Iob. 9.9. Iob 38.31. Amos 5.8. made the the Sunne, the Moone, and other lights in the Firma­ment of Heauen, not onely [Page 525] to diuide the day from the night, but also to bee for To distin­guish twixt Spring and Haruest, Summer and Winter and to fore­shew Iudge­ments to come. signes, and for Moaedim sig. Sacred times ap­pointed for Gods holy worship, ha­uing special significati­ons and promises. seasons, and for One of the 7. daies of the week from the o­ther. daies, and for Solar, Sab­batary, and Iubilie. Ex. 23 11.12. yeeres: so hee ordained in the Church on Earth, the holy Sabbath to be not onely the appointed season for his so­lemne worship: but also the perpetual rule and measure of time. So that as seauen daies make a weeke, foure weekes a moneth, twelue moneths a yeere: so seuen yeeres make a Sabbath of yeeres: seuen Sab­baths of yeeres a Iubilie: or 80. Iubilies, or 4000 yeeres, or after Ezechiel, 4000 cubits the whole time of the old Te­stament, til Christ by his Bap­tisme and preaching began the state of the new Testament. Neither can I here passe ouer [Page 526] without admiration, how the Sacrament of circumcision continued in the Church 39. Iubilies, from Abraham, to whom it was first giuen, vn­to the Baptisme of Christ in Iordan:Index Chron. apup Anno Mundi. 1998. which was iust so many Iubilies (after Bucholce­rus compt) as the world had continued before from A­dam to the birth of Abra­ham. Moses began his Mi­nistry in the 80. yeere of his age: Christ enters vpon his Office in the 80. Iubile of the worlds age. Ioseph was 30. yeere olde, when he be­gan to rule ouer Egypt. Gen. 41.46. and the Leuites be­gan to serue in the Taber­nacle at 30. yeeres old: so Christ likewise to answere these figures, beganne his [Page 527] Ministrie in the 30. Iubile of Moses, and when he began to be 30. yeeres of age. Luk. 3.23. in the middest of Da­niels last weeke: and so (con­tinuing his ministry on earth 3. yeeres and a halfe) fini­shed our redemption, 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 passe, either in a Sabaticall yeere, or in a yeere of Iubilie. For ex­ample.After M. Rob. Pont. his computati­on. Treatise of the last decaying age of the world, pub­lished Anno Dom. 1600.

The 70. weekes of Da­niel beginning the first yeere of Cyrus, and 3430. yeere of the World, containe so many yeers, as the world did weekes of yeeres vnto that [Page 528] time: and so many weekes of yeeres, as the world had lasted Iubilies. R. Pont. tr. of the last age, pag. 17. Da­niels 70. weekes of yeeres contained 490. single yeeres, the World before that time 490. weekes or Sabbaths of yeeres. Daniels period, 70. weekes, the worlds 70. Iubi­lies: So that to comfort the Church for their 70. yeeres captiuity which they had now,Ier. 25.11.12 according to Ieremies Prophesie endured in Baby­lon: Hezr. 1.1. Gabriel tels Daniel, that at the ende of 70. weekes or Sabbaths of yeeres, that is, 70. times seuen yeeres, or 490. yeeres, their eternall re­demption from hell, should be effected by the death of Christ, as sure as they were now redeemed from the [Page 529] Captiuitie of Babilon. This period of Daniel, containing 70. Sabbaths, or 10. Iubilies of yeeres, beganne at the first libertie granted the Iewes by Cyrus, in the first yeere of his raigne ouer the Babilonians, mentioned Hezr. 1.1. and ends iustly at the time that Christ dyed vpon the Crosse. From the death of Christ, or the last ende of Daniels weekes, to the 71. yeere of Christ, the world is measured by seauen seales, or seauen Sabbaths of yeeres, making one compleate Iubilie. From the end of those 7. seales the World is measured to her end by Apoc. 8.2. and 9.7. Napier on the Apoc. Proposition 6.8.9. & hi [...] Resolution 7: Trumpets,Apoc. 5. each containing 245. yeeres (as some coniecture about 440. yeeres hence, the truth vvill [Page 530] appeare.) Enoch the seauenth from Adam, hauing liued so many yeeres, as there are dayes in the yeere, 365. vvas translated of God in a Sab­baticall yeere. Moses the sea­uenth from Abraham, as an other En [...]ch, is buried of God, Pont. Of the last age of the world. pag. 12. Buchol. 2. Index Chron. Broughton. Consent. A.M. 2430. but borne in a Sabbaticall yeere of the world 2373. and in the 777. yeere since the Floud (after Broughtons Computation) is saued, as a new Noah, in a Reede Arke, and liueth a Builder of the Church,Deut. 34. so long as Noah was building the arke 120. yeeres. The promise was made to Abraham in a Sabbaticall yeere,Pont. ibid. & Scaliger. Bucholzer. being the 2023. of the World. The sixt yeere of Io­sua, being the 2500. yeere from the Creation of the [Page 531] world; wherein the Land was possessed, & diuided among the Children of Israel, was a Sabbaticall yeere, and the Pont. p. 21. Buch. Index Cronol. apud A.M. 2500. 50. Iubilie from the Crea­tion of the world. At this yeere Moses beginnes his Iubilie, by vvhich, as with a chaine of 30. linckes, he ty­eth the parting of Canaans possession to the Israelites, by Ioshua: to the opening of the Kingdome of Heauen to all beleeuers by Iesus. And so carryeth the Church of the Iewes, by a Iubilie, some de­riue of trumpets or Rammes-hornes, wherewith the Iubilie was soun­ded: others from Jubal, a streame, because they carry vs to the death of Christ, the author of our eternall rest & ioy. ioyfull streame of Iubilies from the Type to the substance, from Canaan to Heauen, from Io­shua to Iesus: for, Christ at the end of Moses 30. Iubi­lies, and the beginning of the 30. yeere of his age: at his [Page 532] Baptisme openeth heauen, and giues the clearest vision of the blessed Trinitie, Isay 61. Luke 4. that was seene since the world began. And by the siluer Trumpet of his Gospell, proclaimes, ac­cording to the Prophesie of Isay, eternall redemption to all that repent and beleeue in him.

And the yeere of our Sa­uiour Christs birth being the 3948. of the World, vvas at the ende of a Sabbaticall yeere, and the Pont. of the last decay­ing age of the world. pag. 12.13.21524. Septe­narie of the World. Moses maketh the common age of all men, to be tenne times seauen, Psal. 90. & euery sea­uenth yeere commonly pro­duceth some notable Expertum est in pleris (que) omnibus 63. annum cum periculo & clad [...] aliqua venire, aut corporis mor­bi (que) grauioris aut vitae inte­ritus, aut ani­mi agritudi­nis. Agellius lib. 1.15. c. 7. Augustus in ep. ad Cai [...]n nepotem ex­ultat s [...] [...] comm [...]em sen [...]orum om­nium 63. eua­sisse, Bodin. de Repub. lib. 4. cap. 2. change or accident in mans life: And no wonder; for as Hypo­crates [Page 533] affirmeth, that a child in his mothers wombe, on the seauenth day of his con­ception, hath all his members finished, and from that day groweth to the perfection of birth: which is alwayes ey­ther the ninth or seauenth moneth. At seauen yeeres old, the childe casts his teeth, and receiues new. And euery seauenth yeere after there is some alteration or change in mans life: especially, at nine times seauen, the Clymacte­ricke yeere, which by expe­rience is found to haue been fatall to many of those lear­ned Aristotle, Cicero, Bernard, Bocace, Erasmus, Luther, Melancthon, Sturmi [...]s, &c. 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 [Page 534] septenary yeere. Lamech dyed in the yeere of his life 777. Methusalem, the longest li­uer of the sonnes of men, di­ed when hee began to enter his 900. and 70. yeere. A­braham dyed, when hee had liued 25. times 7. yeeres. Ia­cob when hee had liued 21. times 7. yeeres. Dauid after hee had liued tenne times 7. yeeres. So did Galen, so did Petrarch (who as Bodin no­teth) dyed on the same day of the yeere that hee vvas borne: so did the Maiden-Queene She was, she is (what can there more be said?) In earth the first, in hea­uen the se­cond Maide. Elizabeth, of bles­sed and neuer dying memo­rie, vvho 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 [Page 535] of the Virgin Mary. Hy­pocrates dyed in his 15. septe­narie. Hierome and Isocrates in their 13. Plinie Bartolus and Caesar ▪ in their 8. septena­rie. Bodin. Bucholz. And Iohannes de tempo­ribus, vvho liued 361. yeeres dyed in the 53. septenary of his life. The like might be obserued of innumerable o­thers.Climax vitae virorum ferè septenariis aut nouena­riis, Faemina­rum verò se­nariis d fini­tur. Bodin. de Rep. lib. 4. cap. 2. And indeed the whole life of a man is measured by the Sabbath: for, how ma­ny yeeres soeuer a man li­ueth here: yet his life is but a life of 7. dayes, multiplied, so that in the number of 7. there is a mysticall perfecti­on, which our vnderstanding cannot attaine vnto.

All which diuine disposi­tion of admirable things, so oft by seauens: call vpon vs [Page 536] to a continuall meditation of the blessed seauenth day Sabbath, in knowing and wor­shipping GOD in this life: that so from Sabbath to Sab­bath, wee may be translated to the eternall glorious Sab­bath of rest and blisse in the life to come.

By the consideration wher­of, any man that looketh in­to the holy Historie, may ea­sily perceiue: that the whole course of the world is drawne and guided by a certaine chaine of Gods prouidence, disposing all things in num­ber measure, Wisd. 11.17 and waight. All times are therefore measured by the Sabbath: so that time and the Sabbath can neuer be separated.Wolph. praem. chron. Apoc. 10.6. And the An­gell sweares, that this measu­ring [Page 537] of time shall continue,Tempus est rerū munda­narum dura­tio extrinse­cu [...] obseruata H. Wolph. Chron. cap. 1. till, that Time shall be no more. And as the Sabbath had his first institution in the first Booke of the Scriptures, so hath it its confirmation in the last: Tempus cum mundo caepit, & una desi­turum est, ibid. Gen. 2.3. Apoc. 1.10. and as this Booke doth authorise this day, so this day graceth the Booke: in that the matter thereof was reuealed vpon so holy a day; the Lords reuelation vp­on the Lords day. As well therefore may they pull the Sunne, Moone and Stars out of the heauens, as abolish the holy Sabbath (times mete­rod) 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.

[Page 538]8 Because that the whole Church, by an Si quid horū tota die per orbem fre­quentat Ec­clesia. Nam hoc quin ita saciendum sit disputare: in­solentissimae insaniae est. August. Ep. 118. ad Ian. vniuersall consent, euer since the Apo­stles time, haue still held the commandement of the Sab­bath, to be the morall and perpetuall Law of God, and the keeping of the Sabbath on the first day of the weeke, to be the institution of Christ and his Apostles.

Synod. Col. part. 9. cap. 9.The Synode called Syno­dus Coloniensis saith, that the Lords day hath beene fa­mous in the Church euer since the Apostles time. Ignat. ad Magnes. Igna­tius Bishop of Antioch, li­uing in S. Iohns time, saith, Let euery one that loueth Christ, keepe holy the Lords day, renowned by his Resurre­ction, Apolo. 2. which is the Queene of dayes, in which death is ouer­come, [Page 539] and life is sprung vp in Christ. Iustine Martyr, vvho liued not long after him, sheweth, how the Christians kept their Sabbath on the Lords day, as we doe. Origen, Origen. ho­milia 7. su­per Exod. 1. who liued about 180. yeeres after Christ, shewes the rea­son why the Sabbath is trans­lated to the Lords day.Epistol. ad Ianuar. 119. cap. 13. & ad Cassul. Epi. 86. Au­gustine saith, that the Lords day was declared vnto the Church by the Resurrection of the Lord vpon that day. Et ex illo caepit habere festiuitatem suam, August. de temp. Ser. 251. and by Christ it was first ordained to be kept ho­ly. And in another place, that the Apostles appointed the Lords day to be kept with all religious solemnitie, because that vpon that day our Redee­mer rose from the dead, which [Page 540] also is therefore called the Lords day.

Psal. 87.3. Aug. de temp. ser. 251. & 154. Conc. Const. Can. 8. Wolphius Chron. lib. 2. cap. 1. Muss. Bi­pont. postill. Dom. Pasc. Mat. 27.52. Codoman. A [...]nat. An. Mun [...]. 2515.As therefore Dauid said of the Citie of God, so may I say of the Lords day, Glorious things are spoken of the day of the Lord ▪ for it vvas the birth-day of the vvorld, the first day vvherein all Crea­tures beganne to haue be­ing. In it Light was drawne out of darknesse. In it the Law vvas giuen on Mount Sinai. In it the Lord rose from death to life. In it the Saints came out of their graues, assuring that on it Christians should rise to new­nesse of life. In it the Holy Ghost descended vpon the Apostles. And it is very pro­bable that on the seauenth day when the 7. Trumpets [Page 541] haue blowne: the cursed Ie­richo of this world shall fall,Iosh. 6.13. Apo. 10.7. and our true Iesus shall giue vs the promised possession of the heauenly Canaan.

He that would see the v­niforme consent of Antiqui­ty and practise of the Primi­tiue Church in this point, let him reade Eusebius Ecclesi­sticall history Lib. 4. cap. 23. Tertullian, lib. de Idololatria, Aug. ad Ca­sulan ep. 86. & ad Ianu­ar. 119. cap. 13. cap. 14. Chrysost. Serm. 5. de resurrectione. Consti [...]. Apost. lib. 7. cap. 37. Cyrill in Iohan. lib. 12. cap. 58.Aug. Serm. de temp. 251. & 154. & Conc. 6. Con­stant. cau. 8. Of this iudge­ment are all the sound new writers: see Fox on the Apoc. 1.10. Bucer. in Mat 12.11. Gualt. in Malach. 3. hom. 23. Fulke on the Rhemish Test. Apo. 1.10 Chem. Exam. Conc. Trid. par. 4. de diebus festis. [Page 542] Wolph. Chronol. lib. 2. cap. 1. Non dubi­ [...]amus quin variè apud Christianos Sabbathum violetur, non abstinendo ab iis quae aliis diebus licita sunt. Armin. Iunius prae­lect in Gen. 2.3. Armin Thes. in 4. precept. and innumerable others. Lear­ned Iunius shal speake for al. Quamobr [...]m cum dies domi­nicus, &c. Wherefore seeing the Lords day is both by the fact of Christ, viz. his (resur­rection, and of often appearing to his Disciples vpon that day) by the example and institution of the Apostles, and by the con­tinuall practise of the Ancient Church, and by the testimony of the Scripture, obserued and substituted into the place of the Iewish Sabbath: Inepté faci­unt, they doe foolishly, who say that the obseruation of the Lords day is of Tradition, and not from the Scripture, that by this meanes they might esta­blish the traditions of men. [Page 543] And againe, The cause of this change is the resurrection of Christ, and the benefit of the re­storing of the Church by Christ, the remembrance of which be­nefit did succeede into the place of the memory of the creation, Non humana traditione, sed Christi ipsius obseruatione & instituto, not by the tradi­tion of man, but by the obser­uation and appointment of Christ, who both on the day of his resurrection, and on eue­ry eight day after vnto his ascention into heauen did ap­peare vnto his Disciples, and came into their assemblies.

9 Because that the Lord himselfe expoundeth the end of the Sabath, Exod. 31.13 14. &c. Ezek. 20.12.20. to bee a signe and document for euer, betwixt him and his people, [Page 544] that he is Iehouah, by whom they are sanctified: and there­fore must only of thē be wor­shipped:Ezek. 46.1.2.3. &c. and vpon the paine of death chargeth his people for euer to keep this memo­riall vnuiolated.Exod. 35.2. Armin. di­sput. Theolog. in praecep. 4. Thes. 14. But this end is morall and perpetuall. Therefore the Sabath is mo­rall and perpetuall. What God hath perpetually sanctified, Let [...] man euer presume to make common or prophane. Act. 10.15. Vpon this ground it is that the Commandement termes this day, the Sabbath of the Lord thy God. Isa. 58.13. And GOD himselfe cals it his holy day. And vpon the same ground likewise, the old [...] Testament consecrated all their Sabaths and Holy daies, to the wor­ship and honour of God [Page 545] alone. To dedicate therefore a Sabbath to the honour of any creature is grosse I­dolatry. For the first Table makes it a part of Gods wor­ship to haue a Sabbath to his honour. So doth Leuit. 23.3.37.38. &c. and Ezek. 20.20. Neh. 9.14. the Sabbath is put for the whole worship of GOD. And our Sauiour tea­cheth, that We must worship the Lord God onely. Matth. 4. and therefore keep a Sab­bath to the onely honour of GOD. The holy Ghost notes it as one of Ieroboams greatest sinnes: That he or­dained a feast from the deuise of his owne heart. 1 King. 12.33. And God threatneth to visit Israel for keeping the daies of Baalim: That is, of Lords, [Page 546] as Papists doe of Saints Hos. 2.13. but saith, that such for­get him. And so indeede none are lesse carefull in keeping the Lords Sabbath: then they who are most superstitious ob­seruers of mens holy daies. The Church of Rome therefore commits grosse Idolatry.

Read H. Wolphins Cronolog. de Temp. lib. 2. cap. 4 pag. 118. and cap. 7. pag. 140. &c.First, in taking vpon her to ordayne Sabbaths, which belongs onely vnto the Lord of the Sabbath to doe.

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

Thirdly, in tying to these daies Gods worship, Praiers, fasting, and merit.

Fourthly, in exacting on these daies of mens inuention, a [Page 547] greater measure of solemnity and sanctification, then vpon the Lords day, which is Gods commandement, which in effect is to preferre Anti­christ before Christ. Our Church hath iustly abolished all superstitious and Ido­latrous Feasts: and onely retaines a few holy dayes to the honour of God a­lone, and easing of seruants. Deut 5.14. though long custome forceth to vse the olde names, for ciuill distin­ction: as Luke vsed the pro­fane names of Castor and Pollux. Act. 28.11. and Chri­stians of Fortunatus. 1 Cor. 16.17. Mercurius▪ Rom. 16.14. and Iewes of Mardoche­us day. 2 Macab. 15.37.

10 Lastly, the examples [Page 548] of Gods Iudgements on Sab­bath-breakers may sufficient­ly seale vnto them, whose hearts are not seared, how wrathfully Almighty God is displeased with them, who are wilfull profaners of the Lords day.

The Lord (who is other­wise the GOD of mercy) commanded Moses to stone to death the man who of a presumptuous minde would openly goe to gather sticks on the Sabbath day.Num. 5.32. The fact was small. True; but his sinne was the greater, that (for so small an occasion) would presume to breake so great a commandement.

Nichanor ▪ offering to fight against the Iewes, 2 Mac. 27.28 on the Sa­bath day, was slaine himselfe, [Page 549] and 35000. of his men.

A husband man grinding Corne vpon the Lords day, Cent. Mag­dol. 12. cap. 6 had his Meale burned to ashes.

Another carrying Corne on this day, Discip. de tempore. Ser. 117. had his Barne and all his Corne therein burnt with fire from Heauen the next night after.

Also a certaine Nobleman (prophaning the Sabbath v­sually in hunting) had a child by his wife with a head like a dogge,Tho. Canti­prat. lib. 2. de apib. Tym­pi [...]. admiran. vindict. diu. Theus. hist. and with eares and chaps, crying like a hound.

A couetous flaxe-wife at Kinstat in France, Iohan Finc. lib. 3. de mi­raculis. An. 1559. vsing with hir maids to work at her trade on the Lords day, it seemed vnto them that fire issued out of the Flaxe, but did no harme: the next [Page 550] Sabbath it tooke fire indeed, but was quickely quenched; but not taking warning by this, the third Sunday after it tooke fire againe, burnt the house▪ and so scorched the wretched woman with 2. of her children, that they died the next day: but through Gods mercy a childe in the cradle was taken out of the fire aliue and vnhurt.

On the 13, of Ianuary, Anno Dom. 1582. being the Lords day, the Scaffolds fell in Paris Garden, vnder the people at a Beare-baiting, Stowes A. bridgement Anno 1582. Discite iam moniti Do­minum non temnere Christum. so that 8. were suddenly slaine, innumerable hurt & maimed. A warning to such who take more pleasure, on the Lords day, to be in a Theatre be­holding carnall sports: then [Page 551] to be in the Church seruing God with the spirituall wo [...]s of Piety.

Many fearefull examples of Gods iudgements by fire, haue in our daies been shew­ed vpon diuers Towns, where the prophanation of the Lords day hath beene open­ly countenanced.

Stratford vpon Auon was twice on the same day-twelue-moneth (being the Lords day) almost consu­med with fire: chiefly for prophaning the Lords Sab­baths, and for contemning his Word in the mouth of his faithfull Ministers.

Teuerton in Deuonshire (whose remembrance makes my heart bleed) was often times admonished by her [Page 552] godly Preacher, that GOD vvould bring some heauie Iudgement on the Towne for their horrible propha­nat [...]n of the Lords day, oc­casioned▪ chiefely, by their Market on the day follow­ing. Not long after his death, on the third of Aprill. Anno Domini 1598. GOD, in lesse then halfe an houre, consu­med with a sodaine and feare­full fire, the whole Towne, except onely the Church, the Court-house, and the Almes-houses, or a few poore peoples dwellings, vvhere a man might haue seene 400. dwelling houses all at once on fire, and aboue 50. persons consumed with the flame. (And now againe, since the last Edition of this [Page 553] Booke,Whilest the Preachers cryed in the church, pro­phanenesse, prophane­nesse▪ Gaine would not suffer them to heare: therefore when they cryed fire, fire in the streets, God would not suffer any to helpe. on the fift of Au­gust last, 1612.) 14. yeeres since the former fire,) the vvhole Towne was againe fired, and consumed, except some 30. houses of poore peo­ple, with the [...]choole-house, and Almes-houses. They are blinde, vvho see not in [...]his the Finger of GOD. God grant them grace, when it is next built, to change their Market-day, and to remoue all occasions of prophaning the Lords day. Let other townes remember the Towre of Siloe, L [...]ke 13.4▪ and take warning by their neighbours chastisements, feare Gods threatnings, Ierem. [...]7.27. and beleeue Gods Prophets, if they will prosper, 1 Chron. 20.20.

[Page 545]Many other examples of Gods Iudgements might be alledged: but if these are not sufficient to terrifie thy hart from the wilfull prophana­tion of the Lords day: pro­ceede in thy prophanation, it may be the Lord will make thee the next example to teach others to keepe his Sabbath [...] better.

Hee punisheth some in this life, to signifie how hee vvill plague all wilfull transgres­so [...] of his Sabbaths at the last day.

Thus vvee haue proued that the Commandement of the Sabbath is Morall, and that the change of it, from the seauenth to the first day of the weeke, vvas instituted by the authoritie of Christ, [Page 555] and of his Apostles. But as in promulgating of the Law, diuers Ceremonies peculiar to the Iewes were annexed, the rather to bind that peo­ple to the more carefull per­formance thereof, as to the first Commandement, their deliuerance from Aegipt, sha­dowing their redemption from Hell: to the fift Commande­ment, length of dayes in Ca­naan, typing eternall life in heauen: to the sixt Comman­dement, abstinence from bloud and things strangled, figuring the care to abstaine from all kinde of Murther: and to the whole Law, the Ceremonie of Numb. 15.38. Partchment-Lace, putting them in mind to keepe with­in the limits of the Law. So likewise to the fourth Com­mandement [Page 556] were added some Ceremonies vvhich peculiar­ly belonged to the Iewes, and to no other people; as first, the double Num. 28.9.10. Sacrifices appoin­ted for them on the Sab­bath day, shadowing how GOD will be serued on the Sabbath with greater obe­dience then on the vveeke dayes: Secondly, the Exo. 35.2.3 rigid and strict ceasing from making of fire, Exo. 16.23. dressing of meate, and all bodily labour, both Deu. 5.15. re­membring them of their full deliuerance by Moses con­duct from the fiery Furnaces and slauery of Egipt vpon It was the Sabbath day, on which Moses and the Children of Israel sang to God, whē Pharaoh and his hoast, were drow­ned in the sea Exod. 15. See Trem. & Iun. notes on Deu. 5.15 & on Exod. 12.15.that day: as also shadowing vnto them the eternall Re­demption of their soules from Hell, by the death of Christ. Thirdly, the keeping of the [Page 567] Sabbath vpon the precise sea­uenth day, in order of the crea­tion, shadowing to the Iewes that Christ by his death and resting on their Sabbath in the graue, should bring them rest and ease from the bur­den and yoake of the Legall Ceremonies, which neyther they, nor their Fathers were able to beare, Acts 15.10. Col. 2.16.17.

And howsoeuer in Para­dise before mans Fall, the keeping of the Sabbath on the seauenth day of the crea­tion, was not a Ceremonie but an Argument of perfection: yet after the fall it became Ceremoniall, and subiect to change in respect of the re­stauration by Christ. As mans life before the Fall, be­ing [Page 558] immortall, became after­wards mortall: and nakednesse being an ornament before, became afterwards a shame: and Marriage became a type of the Mysticall vnion be­twixt CHRIST, and his Church, Ephes. 6. And to ful­fill these Ceremonies, (added for the Iewes sake vnto the Sabbath,) Christ at his death rested in the graue all the Iewish Sabbath day: and by that rest fulfilled all those ce­remoniall accessaries. Now as the ceasing of the Ceremo­nies annexed to the 1.5. & 6. Commandements, and to Marriage, did not abolish those Commandements, and Marriage; nor cause them to cease from being the perpe­tuall rules of Gods worship, [Page 559] and mans righteousnesse: 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 Body, which is Christ: yet the holy rest which was com­manded and kept, before ey­ther the Iewes were a people, or those Ceremonies annex­ed to the Sabbath: still con­tinueth as Gods perpetuall Law, whereby all the posteri­tie of Adam are bound to rest from their ordinarie bu­sinesse, that they may who­ly spend euery seauenth day in the solemne worship and [Page 560] 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 chiefe obiections a­gainst the moralitie of the Sabbath are three.

Obiect. [...].1 That of Paul to the Ga­lathians,Gal. 4.10. Ye obserue dayes and moneths, and times, and yeeres, &c. But there the Apostle condemnes not the morall Sabbath, vvhich wee call the Lords day;1 Cor. 16.1. and 14.37. and which he him­selfe ordained according to Christs commandement, in the same Churches of Gala­tia and Corinth, Act. 20.7. & kept him­selfe in other Churches: but he speakes of the Iewish daies and times, and yeeres, and the [Page 561] keeping of the Sabbath on the seauenth day from the Creation, which he tearmeth shadowes of things to come, Col. 2.17. a­bolished now by Christ the body,Leuit. 23.37 38. and in the Law are cal­led sabbaths; but distinguished from the morall Sabbaths.

2 That of Paul to the Co­lossians, Obiect. 2. Col. 2.16. let no man therfore con­demne you in meate or drinke, or in respect of an Holy-day, or of the new moone, or of the Sab­bath dayes. But here the Apo­stle meaneth the Iewish cere­moniall Sabbaths, not the Christian Lords day, as before.

3 That of the same Apo­stle to the Romanes, Obiect. 3. Rom. 14.5. This man esteemeth one day aboue ano­ther day; and another counteth euery day alike, &c.

But Saint Paul makes no [Page 562] such account. For the que­stion there, is not betweene Iew & Gentiles, Rom. 15.1. but betweene the stronger and weaker Chri­stian. The stronger esteemed one day aboue another, as appeares, in that there vvas a day both commanded and receiued in the Church, eue­ry where knowne and ho­noured by the name of the Lords day. Apoc. 1.10. And therefore Paul saith here, that hee that obserued this day, obserued it vnto the Lord. The obserua­tion whereof; because of the change of the Iewish seuenth day: some weake Christians (as many now a dayes) thought not so necessary: so that if men (because the Iew­ish day is abrogated) will not honour and keepe holy the [Page 563] Lords day, but count it like other dayes: it is an argu­ment, saith the Apostle, of their weaknesse whose infir­mitie must be borne, till they haue time to be further in­structed and perswaded. O­ther obiections are friuo­lous, and not worth the an­swering.

The true manner of keeping holy the Lords day.

NOW the sanctifying of the Sabbath consists in two things. First, In resting from all seruile and common businesse, pertaining to our na­turall life. Secondly, In con­secrating that rest wholy 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 workes from which wee are to cease, are generally all ciuill workes, from the Exo. 31.29 30. Exod. 31.12 13. least to the greatest: More particularly.

First, from all the workes of our calling, though it were reaping in the time of haruest. Exod. 31.15 &c. Exod. 34.21 Nehe. 13.15 Ier. 17.21.22.27.

Secondly, from carrying burthens, as Carryers doe: or riding abroad for profit, or for pleasure: GOD hath commanded that the beasts should rest on the Sabbath day, because all occasion of trauailing or labouring vvith them should be cut off from man. GOD giues them that day a rest▪ and he that,Deut. 5.14. without necessitie, de­priues them of their rest on the Lords day: the groanes [Page 565] of the poore tyred beasts, shall in the day of the Lord rise vp in Iudgement against him.Rom. 8.22· Deut. 25. [...]. [...] Cor. 9.9. Likewise such as spend the greatest part of this day, in trimming, painting, and pampering of themselues, like Iezabels, Neh. 15.15.16.19. doing the Diuels worke vpon Gods day.

Thirdly, from keeping of Fayres [...]r Markets, which for the most part God punisheth with pestilence, fire, and strange flouds.

Fourthly, from studying a­ny books, or science, but the holy Scriptures, & Diuinity. For our studie must be, to bee rauished in spirit vpon the Lords day. In a word,Apoc. 1.19. Thou must on that day cease in thy calling to doe thy worke: that the Lord by his calling, [Page 566] may doe his worke in thee. For whatsoeuer is gotten by common working on this day, shall neuer be blessed of the Lord: but it will prooue like Achans golde, which being got contrary to the Lords commandement, brought the fire of Gods curse, vpon all the rest which hee had lawfully gotten. And if Christ scourged them out as theeues, who bought and sold in his Temple; (which was but a ceremony shortly to be abrogated:) is it to bee thought, that hee will euer suffer those to escape vnpu­nished, who contrary to his commandement buy and sell on the Sabbath day, which is his perpetuall law? Christ calleth such sacrilegious [Page 567] Theeues; and as well may they steale the Communion C [...]p from the Lords Table: as steale from GOD, the chiefest part of the Lords day, to consume it in their owne lasts. Such shall one day finde, the Iudgements of God, heauier then the opini­ons of men.

Fiftly, from all recrea­tions, and sports which at o­ther times are lawfull: for if lawfull workes be forbidden on this day; much more lawfull sports which do more steale away our affections,Isa. 58.13.14. from the contemplation of heauenly things, then any bodily worke or labour. Nei­ther can there bee vnto a man that delighteth in the Lord;Psal 37.4. any greater del [...]ght or [Page 568] recreation, then the sanctify­ing of the Lords day. For can there be any greater ioy for a person condemned, then to come to his Prince his house to haue his pardon sealed? For one that is deadly sicke, to come to a Phisitian that can cure him? Or for a Pro­digall childe 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 tydings of death to come to heare from God the assurance of eternall life? If thou wilt allow thy selfe, or thy seruant recreation; al­low it in the sixe daies which are thine: not on the Lords day which is neither thine nor theirs. No bodily receation [Page 569] therefore, is to bee vsed on this day: but so farre, as it may helpe the soule to doe more cheerefully the seruice of the Lord.

Sixtly, from grosse feeding, liberall drinking of wine,Ephes. 5.18.19. or strong drinke, which may make vs either drowsi [...], Rom. 12.11. Deut. 28.47. or vnapt to serue GOD with our hearts and mindes.

Seuenthly, from all talk­ing about wordly things,Isa. 58.13. which hindreth the sanctify­ing of the Sabbath, more then working: seeing one may worke alone, but cannot talke but with others.

He that keepes the Sab­bath, onely by resting from his ordinary worke, keepes it but as a beast. But rest on this day, is so farre comman­ded [Page 570] to Christians, as it is an helpe to sanctification: and la­bour so farre forbidden, as it is an impediment to the out­ward and inward worship 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 vnlawfull. Who without mourning can en­dure to see▪ how in most pla­ces; Christians keepe the Lords day: as if they cele­brated a feast rather to Bac­chus, then to the honour of the Lord Iesus, the Sauiour and Redeemer of the world? For hauing serued God, but an houre, in outward shew; they spend the rest of the [Page 571] Lords day in sitting downe to eate and drinke, 1 Cor. 10.7. and rising vp to play: First, balasting their bellies with eating, and drin­king:Exod. 32.6.18.19. and then feeding their lusts with playing and dancing. Against which prophanati­on, all holy Diuines, both old and new, haue in their times most bitterly inueigh­ed. Insomuch,Melius enim arare quam saltare in Sa­bato. Aug. in tit. Psal. 91. that August. affirmeth, that it was better to plough then to dance vpon the Sabbath day.

Now, in the name of Al­mighty God, (who rested, ha­uing created Heauen and Earth:) and of his eternall Sonne Iesus, the Redeemer of his Church, (who shall shortly come,Act. 17.31. Rom. 2.12. &c. 2 Thes. [...].8. &c. on the dread­full day of doome, to iudge all men according to the [Page 572] obedience which they haue shewed to his commande­ments.) I require thee, who readest these words, as thou wilt answere before the face of Christ, and all his holy An­gels at that day? that thou bet­ter weigh and consider, whe­ther dauncing, stage-playing, masking, carding, dicing, ta­bling, chesse-playing, bowling, shooting, Beare-baiting, ca­rowsing, tippling, and such other fooleries of Robbin-Hood, Morrice-daunces, Wakes, and May-games, be exercises that GOD will blesse and allowe on the Sabbath day? And seeing that no action ought to bee done that day, but such, as whereby we either blesse God, or looke to receiue a blessing [Page 573] from God; how darest thou doe those things on that blessed day, on which thou darest not to pray to God to bestow a blessing on it to thy vse? Heare this and tremble at this, O prophane youth, of a prophane age!

O heart all frozen, and voide of the feeling of the grace of God! that hauing euery day in sixe, euery houre in euery day, euery minute in euery houre, so tasted the sweet mercy of thy God in Christ, vvithout which thou haddest perished euery mo­ment! Yet canst not finde in thy corrupt and irreligi­ous heart to spend in thy Masters seruice that one day of the weeke, which he hath reserued for his owne praise [Page 574] and worship! Let men in defence of their prophane­nesse, obiect what they will; and answere what the Diuell puts in their mouthes; yet I would wish them to remem­ber, that seeing it is an anci­ent Tradition in the Church,Lactan. lib. 7. cap. 19. that the Lords second com­ming shall be vpon the Lords day, how little ioy they should haue, to be ouertaken in those carnall sports, to please themselues: when their Master should finde them in spirituall exercises seruing him? The propha­nest wretch would then wish, rather to be taken kneeling at prayers in the Church: then skipping like a Goate in a daunce. If this cannot moue; yet I would wish our [Page 575] impure gallants to remem­ber, that whilest they thus daunce on the Lords day, contrary to the Lords com­mandement: they doe but daunce about the pits brinke: and they know not which of them shall first fall therein. Whereinto being once fal­len without repentance: no greatnesse can exempt them from the vengeance of that great GOD, whose com­mandement (contrary to their knowledge and con­science) they doe thus pre­sumptuously transgresse. If then Gods commandement cannot deterre thee;Apo. 12.11. nor Gods word aduise thee: I say no more, but what Saint Iohn said before me, This was the last and heauiest curse that Saint Iohn wished spi­rituall Ba­bylon. he which is filthy, let him be filthy still.

For the second.

2 The consecration of the Sabbaths rest consists in per­forming three sorts of duties. First, before ▪ Secondly, at: Thirdly, after the publike ex­ercises of the Church.

The duties to be performed before the publike exercises are.

1 To giue ouer working betimes on the Eue, that thy body may bee the more re­freshed and thy minde the better fitted to sanctifie the Sabbath on the next day. For want of this preparation thy selfe and thy seruants being tyred with labour and wat­ching the night before:Apo. 2. & 3. are so heauy, that when you should be seruing God, and hearing what his spirit saith [Page 577] vnto the Church for your soules instruction; you can­not holde vp your heads for sleeping: to the dishonour of God, the offence of the church, and the shame of your selues: therfore the Lord commands vs not only to keepe holy: but also to remember afore-hand the Sabbath day, to keepe it holy, by preparing our harts, & remouing all busines, that might hinder vs to consecrate it as a glorious day vnto the Lord. Therefore,Isa. 56.2. &c. and 58.13. &c. vvhereas the Lord in the other Com­mandements, doth but ey­ther bid or forbid: hee doth both in this commandement, and that with a speciall me­morandum. As if a Master should charge his Seruant, to looke well vnto tenne things [Page 578] of great trust; but to haue a more speciall care to remem­ber one of those ten for diuers vvaightie reasons: should not a faithfull Seruant, that loues his Maste [...], shew a more speciall care vnto that thing abou [...] all other busi­nesse?

Thus Moses taught the people ouer-night to remem­ber the Sabbath,Exod. 16.23 &c. and it vvas a holy custome among our fore fathers, when at the ring­ing to Prayer on the Eue before: the Husbandman would giue ouer his labour in the field, and the Trades­man his worke in the Shoppe, and goe to Euening Prayer in the Church, to prepare their soules: that their minds might more cheerefully at­tend [Page 579] Gods worship on the Sab­bath day.

2 To possess [...] that night, thy vessell in holinesse and ho­nour:Exod. 19.15 1 Cor. 7.5. Gen. 35.2. 1 Thes. 4.4. 1 Sam. 21.5 that thou maist pre­sent thy Soule more purely in the sight of GOD the next morning.

3 To rise vp earely in the morning on the Sabbath day.Exod. 19.16 Psal. 92.2. Eccles. 417. Be carefull therefore to rise sooner on this day, then on other dayes: by how much the seruice of GOD is to be preferred before all earthly businesses. For there is no Master to serue so good as God: and in the end, no worke shall be better rewarded then his seruice.

4 When thou art vp, con­sider with thy selfe what an impure sinner thou art; and [Page 580] into what an holy place thou goest to appeare, before the most holy GOD, vvho seeth thy heart, and hateth all im­puritie and hypocrisie. Exa­mine thy selfe therefore be­fore thou goest to Church, what grieuous sinnes thou hast committed the weeke past; confesse them vnto God, and earnestly pray for the pardon and forgiuenesse of them. And so reconcile thy selfe with God in Christ: Renew thy vowes to vvalke more conscionably, and pray for an increase of those graces, which thou hast, and a sup­ply of those which thou wan­test. But especially pray, that thou maist haue Grace to heare the Word of God read and preached vvith profit: [Page 581] and that thou maist receiue the holy Sacrament vvith comfort (If it be a Commu­nion day:) that God by his holy Spirit vvould assist the Preacher to speake some­thing that may [...]ill thy sinne, Col. 4.3. and comfort thy soule: which thou maist doe in this or the like sort.

A Morning Prayer for the Sabbath day.

O Lord most high, Psal. 91.1.2.5. O God eternall, all whose Workes are glorious, and whose Thoughts are very deepe: there can be no better thing, then to praise thy Name, and to declare thy [Page 582] louing kindnesse in the mor­ning, on thy holy and blessed Sabbath day. For it is thy will and commandement, that wee should sanctifie this day in thy seruice and prayse: and in the thankefull 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. 1 Chron. 29 11. &c. Thine (O Lord) I confesse, is greatnesse, and power, and glory, and victory, and praise, for all that is in hea­uen and earth is thine: Thine is thy Kingdome, O Lord, and thou excellest as head ouer all: both riches and honour come of thee, and thou raignest ouer all, and in thine hand is power and strength, and in thine hand it is to make great, and to giue [Page 583] grace vnto all. Now therefore O my God, I praise thy glo­rious Name: that whereas I a wretched sinner, hauing so many vvayes prouoked thy Maiesty to anger and displea­sure: thou notwithstanding (of thy fauour and goodnes, passing by my prophane­nesse and infirmities,) hast vouchsafed to adde this Sab­bath againe, vnto the number of my dayes. And vouchsafe O heauenly Father, for the merits of Iesus Christ thy Sonne (whose glorious Re­surrection thy whole Church celebrateth this day:) to par­don and forgiue mee, all my sins and misdeeds. Especially, O Lord, [Here thou maist con­fesse what­soeuer sinne of the last weeke clogs thy consci­ence.] clense my soule from those filthy sinnes, with the bloud of thy most pure [Page 584] and vndefiled Lambe, Iohn 1.29. which taketh away the sinnes 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 mercy, thou hast brought me to the beginning of this blessed day: so I beseech thee, make it a day of Reconcilia­tion, betwixt my sinfull soule, and thy Diuine Maiestie. Giue mee grace to make it a day of Repentance vnto thee, that thy goodnesse may seale it to be a day of pardon vnto me: and that I may remem­ber, that the keeping holy of this day, is a Commande­ment which thine owne finger [Page 585] hath vvritten. That on this day, I might meditate on thy glorious workes of our Creation 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, shall speake vnto thy Seruant: Oh let not my sinnes stand as a Cloud to stoppe my Prayers▪ from ascending vn­to thee; or to keepe backe thy Grace from descending, by thy Word, into my heart. I know O Lord, and tremble [Page 586] to thinke, that three parts of the good Seede falles vpon bad ground. O let not my heart be like the High-way, Mat. 13.1. & Luke 8.25. which through hardnesse, and want of true vnderstan­ding, receiues not the Seede, till the euill one commeth, and catcheth it away: nor like to the stony ground, which hearing with ioy for a time, falleth away as soone as per­secution ariseth for thy Go­spels sake: nor like to the thorny ground, which by the cares of this world, and the de­ceitfulnesse of riches, choa­keth the Word which it hea­reth, and makes it altogether vnfruitfull: but that like vn­to the good ground, I may heare thy Word, with an honest and good heart; vnder­stand [Page 587] it, and keepe it, and bring forth fruit with patience, in that measure that thy Wise­dome shall thinke meete for thy glory, and mine euerlast­ing comfort.Col. 4.3. Open likewise I beseech thee O Lord, the doore of vtterance vnto thy faithfull Seruant, whom thou hast sent vnto vs to open our eyes that wee may turne from darkenesse to light, Act. 26.18. and from the power of Sathan, vnto God; that wee may receiue forgiue­nesse of sinnes, and inheritance among them which are sancti­fied by Faith in Christ. And giue me grace to submit my selfe vnto his Ministerie, as well when hee terrifieth mee with iudgements; as when hee comforteth mee with thy Mercies. And that I may [Page 588] haue him in singular loue for his workes sake; because hee watcheth for my soule as he that must giue an account for the same vnto his Master.1 Thes. 5.13 Heb. 13.17. 1 Cor. 11.10 Eph. 3.10. 1 Pet. 1.12. And giue mee grace to be­haue my selfe in the holy Congregation, with comeli­nesse and reuerence, as in thy presence, and in the sight of thy holy Angels. Keepe mee from drowsinesse and sleeping, and from all vvandering thoughts, and worldly ima­ginations: sanctifie my Me­morie, that it may be apt to receiue and firme to remem­ber those good and profita­ble doctrines, which shall be taught vnto vs out of thy Word. And that through the assistance of thy holy spirit, I may put the same lessons in [Page 589] practise for my direction in prosperity, for my consola­tion in misery, for the a­mendment of my life, and the glory of thy Name. And that this day, which godlesse and prophane persons spend in there owne lusts and plea­sures▪ I (as one of thy obe­dient seruants) may make my chiefe delight to consecrate it to thy glory and honour, Esa. 58.13. not do­ing mine owne waies, 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 eter­nall Sabbath, which in vn­speakeable ioy and glory, I [Page 590] shall celebrate with thy Saints and Angels, to thy praise and worshippe in thy heauenly kingdome for e­uermore. All which I hum­bly craue at thy hands,Esa. 66.23. in the name and mediation of my Lord Iesus; in that forme of prayer which he hath taught me.

Our Father which art in Heauen, &c.

Hauing thus in priuate prepared thine owne soule, if thou hast the charge of a Fa­mily, call all thy houshold together, reade a Chapter, and pray as in the weeke dayes; but remember so to dispatch these priuate prepa­rations and duties, as that thou and thy family may be in the Church, before the [Page 591] beginning of praiers. Else your priuate exercises are rather an hinderance then a preparation. And as thou (and thy houshold) doe goe in all reuerence 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, and to speake with the great GOD by Praier;Psal. 104.4. 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 sixe daies last past.

2 Say with thy selfe by the way, As the Heart brai­eth [Page 592] for the Riuers of water, so panteth my soule after thee, O God. My soule thirsteth for God, euen for the liuing God: When shall I come and appeare before the presence of God?Psal. 42.1.2. For, a day in thy Courts is bet­ter then a thousand other where. I had rather be a doore­keeper in the House of my God,Psal. 84.10 then to dwell in the Taberna­cles of wickednesse. Therefore I will come into thy House in the multitude of thy mercies,Psal. 5.8. and in thy feare will I worship toward thine holy Temple.

3 As thou entrest into the Church, say; How feare­full is this place? this is [...] other but the house of GOD;Gen. 28.26.17. this is the gate of Heauen. Surely,1 Cor. 14.25 the Lord is in this place. God is in this people in­deed, [Page 593] and prostrating with thy face downeward, being come to thy place, say, O Lord,Psal. 26.8. I haue loued the habi­tation of thy house, & the place where thy honor dwelleth: One thing therefore haue I desired of thee, that I will require,Psal. 27.4. euen that I may dwell in thy house al the daies of my life, to behold thy beauty, and to visit thy tem­ple, therefore will I offer in thy Tabernacle sacrifices of ioy,Psal. 27.6. I will sing and praise the Lord. Hearken vnto my voice, O Lord, when I cry; haue mer­cy also vpon mee, and heare mee. Doubtlesse, kindnesse, and mercy shall follow mee all the dayes of my life,Psal. 23.6. and I shall remaine a long season in the house of the Lord. And this is that preparation or loo­king [Page 594] to our feete, whereto Salomon aduiseth vs, before we enter into the House of GOD.Eccl. 4.17.

The second sort of duties, which are to be performed, at the time of the holy Assembly.

WHen praiers begin, lay aside thine own priuate Meditations; and let thine heart ioine with the Minister, and the whole Church, as being one body of Christ;1 Cor. 12.12 Act. 2.2.46. & 4.32, and because that GOD is the God of order, he will haue all things to bee done in the Church, with one heart and accord: and the ex­ercises of the Church are common and publike. It is therefore an ignorant pride, [Page 595] for a man to thinke his owne priuate praiers more effectu­all, then the publike prayers of the whole Church.Eccle. 5.1. Salo­mon therefore aduiseth a man not to bee rash, to vtter a thing in the Church before GOD. Pray therefore when the Church prayeth, sing when they sing, and in the action of kneeling, standing, sitting, Eze. 46.10. Psal. 110.3. and such indifferent ceremo­nies (for the auoyding of scandall, the continuance of charity and in testimony of thine obedience) Cum Ro­mam venio, Jeiuno Sab­bato: cum hîc sum, non Ieiuno. Sic & tu, ad quam fortè Ecclesiam veneris, eius morem serua, si cuiquā non vis esse scan­dalo, nec quē ­quam tibi. Amb. consil. August. ep. ad Ianuar. conforme thy selfe to the manner of the Church wherein thou liuest.

Whilest the Preacher is expounding and applying the word of the Lord: looke vpon him; for it is a great [Page 596] helpe to stirre vp thine at­tention, and to keepe thee from wandring thoughts, so the eyes of all that were in the Synagogues, Luk. 4.20. are said to be fast­ned on Christ whilest he prea­ched: and that all the people hanged vpon him when they heard him. Luk. 19.48. Remember that thou art there as one of Christs Disciples, to learne the knowledge of saluation, by the remission of sinnes, through the tender mercy God. Luk. 77.

Be not therefore in the Schoole of Christ, like an idle boy in a Grammar schoole, that often heareth, but neuer learneth his lesson: and still goeth to Schoole, but pro­fiteth nothing. Thou hatest it in a childe; Christ dete­steth it in thee. To the end [Page 597] therefore, that thou maiest the better profit by hearing, marke:

1 The coherence and ex­plication of the Text.

2 The chiefe summe or scope of the holy Ghost in that Text.

3 The diuision or parts of the Text.

4 The doctrines, and in e­uery doctrine, the proofes, the reasons, and vses thereof.

A method of all others, easiest for the people (being accustomed thereto) to helpe them to remember the Ser­mon; and therefore much wished to be put in practise of all faithfull Pastors, who desire to edifie their people in the knowledge of God, and his true Religion.

[Page 598]If the Preachers method be too curious or confused; then labour to remember.

1 How many things hee taught, which thou knewest not before; and be thankefull.

2 What sinnes hee repro­ued, whereof thy conscience tels thee that thou art guilty; and therefore must bee amen­ded.

3 What vertues he exhor­teth vnto, which are not so per­fect in thee; and therefore en­deauour to practise them with more zeale and diligence.

But in hearing, apply e­uery speech as spoken to thy selfe, Isa. 2.3. Act. 10.33. 1 Chr. 17.25 Gal. 4.14. 1 Thes. 2.13. rather by GOD then by man: and labour not so much to heare the words of the Preacher sounding in thine eare: as to feele the [Page 599] operation of the spirit, wor­king in thy heart: therefore it is said so often, Let him that hath an eare, Apoc. 2.7. heare what the spirit speakes to the Church. And, did not our hearts burxe within vs, Luk. 24.32. whilest hee opened vnto vs the Scriptures? And thus to heare the Word, hath a blessing promised thereto.Luk. 11.28. Rom. 15.16. It is the accepta­blest sacrificing of our selues vnto God. It is the su­rest note of Christs Saints.Deut. 33.3. The truest marke of Christs sheepe:Ioh. 10.27. Ioh. 8.47. & 18.37. the apparantest signe of Gods elect: the very blood as it were, which vniteth vs to bee the spirituall kindred, Luk. 8.21. Mark. 3.35. brethren and sisters of the Sonne of God. This is the best Art of memory for a good hearer.

[Page 600]When the Sermon is ended.

1 Beware thou depart not like the nine Leapers, till that for thine instruction, to sauing health; thou hast re­turned thankes and praise to GOD by an after prayer, and singing of a Psalme: and when the blessing is pro­nounced▪ Eze. 46.10. stand vp to receiue thy part therein, and heare it; as if Christ himselfe (whose Minister hee is) did pro­nounce the same vnto thee, for in this case it is true, Hee that heareth you, Luk. 10.16. heareth mee: and the Sabbath day is bles­sed, because GOD hath ap­pointed it to be the day, wher­in by the mouth of his Mini­sters, Numb. 6.23.27. hee will blesse his people, which heare his word, and glo­rifie [Page 601] his Name. For though the Sabbath day in it selfe be no more blessed then 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 consecrated bread (which wee receiue at the Lord Ta­ble) doth the common Bread which wee eate at our owne Table.

2 If it be a Communion day, draw neere to the Lords Table, in the Wedding Gar­ment of a faithfull and peni­tent heart, to be partaker of so holy a banquet.

And vvhen Baptisme is to be administred, stay and be­hold it with all reuerent at­tention, that so thou maist, [Page 602] First, shew thy reuerence to Gods ordinance. Secondly, that thou maist the better consider thine owne ingraffing into the visible body of Christs Church: and how thou performest the vowes of thy new Couenant. Thirdly, that thou maist repay thy debts in praying for the In­fant, which is to be baptized (as other Christians did in the like case for thee:) that God would giue him the in­ward effects of Baptisme by his Bloud and Spirit. Four'th­ly, that thou maist assist the Church in praising God for graffing another member in­to his Mysticall Body. Fiftly, that thou maist proue whe­ther the effects of Christs death killeth sinne in thee; [Page 603] and whether thou be raised to newnesse of life by the vertue of his Resurrection: and so to be humbled for wants, and to be thankefull for his grace. Sixtly, to shew thy selfe to be a Free-man of Christs Corporation: ha­uing a voyce or consent in the admission of others into that holy society.

3 If there be any Colle­ction for the poore,1 Cor. 16.1. 2 Cor. 9.5.6.7. &c. 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 of the third sort of du­ties after the holy As­sembly.

AS thou returnest home, or when thou art ente­red into thy house, meditate a little vvhile vpon those things, vvhich thou hast heard. And as the cleane beasts which chew the cudde:Leuit. 11.3. so must thou bring againe to thy remembrance, that vvhich thou hast heard in the Church. And then knee­ling downe, turne all to a prayer, beseeching GOD to giue such a blessing to those things, which thou hast heard: that they may be a direction to thy life; and a con­solation vnto thy Soule:Psal. 119.11. for till the Word be made thus [Page 605] our owne; and as it were close hidden in our hearts, wee are in danger,Mat. 13.19. least Sathan steale it away, and we shall receiue no profit thereby. And when thou goest to dinner, in that reuerend and thankfull man­ner before prescribed; re­member according to thine abilitie to haue one or more poore Christians, whose hun­gry bowels may be refreshed with thy meate: imitating holy Iob, who protested that hee did neuer eate his morsels alone, Iob 31.17.18. without the good compa­nie of the poore and fatherlesse: this is the Commandement of Christ our Master, Luke 14.13. Or at least-wise, send some part of thy dinner to the poore,Hest. 9.22. Deut. 15.10. &c. who lies sicke in the backe-lane without any [Page 606] food. For this will bring a blessing vpon all thy workes and labours; and it will one day more reioyce thy soule; then it doth now refresh his body, when Christ shall say vn­to thee,Mat. 25.35. &c. 40. If thou be a priuate man either performe these holy duties by thy selfe, or ioyne with some godly Familie in the perfor­mance of them. O blessed child of God! I was: an hungred, and thou gauest not [...]eate, &c. And for­asmuch as thou hast done it for my sake, to the least of these my Brethren, I take it in as good part, as if thou hadst done it to mine owne self.

When dinner is ended, and the Lord praised; call thy fa­milie together examine what they haue learned in the Ser­mon: commend them that doe well, yet discourage not them whose memories or ca­pacities are weaker:Acts 17.11. Heb. 5.14. Mat. 26.30. Iam. 5.13. but ra­ther helpe them, for their [Page 607] will and mindes may be as good. Turne to the proofes which the Preacher alled­ged, and rub those good things ouer their memories againe. Then sing a Psalme or more. If time permit, thou maist teach and examine them in some part of the Catechisme, conferring eue­ry point with the proofes of the holy Scripture.Deut. 6.7.20 Heb. 6.1. This will both encrease our know­ledge, and sha [...]pen our me­mory: seeing by experience wee finde, that in euery trade, they who are most exercised, are euer best expert. But in any wise,Heb. 5.14. remember so to dis­pose all these priuate exer­cises, as that thou maist be with the first in the holy con­gregation at the Euening ex­ercise; [Page 608] where behaue thy selfe in the like deuotion and re­uerence, as was prescribed for the holy Exercise of the morning.

After Euening Prayer, and at thy Supper, behaue thy selfe, in the like religious and holy manner, as was former­ly prescribed. And eyther be­fore, or after Supper, if the season of the yeere and wea­ther doth serue:

Psal. 92.5. & 19.1. &c. & 8.1.3. &c. Rom. 1.19.20.1 Walke into the fields, and meditate vpon the Workes of God: for in euery creature thou maist read, as in an open Booke, Praesentem narrat quae­libet Herba Deum. the Wisedome, Power, Prouidence, and Goodnesse of Almightie God: and how that none is able to make all these things in the varietie of their formes, Isay 40.26. vertues, beau­ties, [Page 609] life, motions, and qua­lities, but our most glorious God.

2 Consider how gracious hee is that made all these things to serue vs.Psal. 8.

3 Take occasion hereby, to stirre vp both thy selfe and others, to admire and a­dore his Power, Wisedome, and Goodnesse: and to thinke what vngratefull wretches we are, if wee vvill not (in all obedience) serue and honour him.

4 If any neighbour be sicke, Mat. 25.35. Iames 5.14. &c. or in any heauinesse, goe to visite him. If any be fallen at variance, helpe to reconcile them.

To conclude, three sorts of vvorkes may lawfully be done on the Sabbath day.

[Page 610]1 Workes of Pietie, which eyther directly concerne the Seruice of God, though they be performed by bodily la­bour: as vnder the Law, the Priests did labour in killing, Mat. 12.5. and dressing the Sacrifices, and burning them on the Altar. And Christians vnder the Gospell, when they tra­uaile farre to the places of Gods Worship:Act. 1.12. it is but a Sabbath dayes iourney, like to that of the Shunamite, 2 Reg. 4.22. vvho trauailed from home, to heare the Prophet on the Sabbath day, because she had no tea­ching neere her owne dwel­ling. And the Preacher, though he laboureth in the sweate of his browes, to the wearying of his body, yet he doth but a Sabbath dayes [Page 611] worke. For the holy end san­ctifieth the worke, as the tem­ple did the Gold, or the Al­tar the gift thereon.Mat. 23.17.19. Or else such bodily labour, whereby the people of God are assem­bled to his worship, as the sounding of Trumpets vn­der the Law, Num. 10.2.3 or the ringing of Bels vnder the Gospell.

2 Workes of Charitie, as to 1 Reg. 19.8 Marke 3.4. saue the life of a man, or Math. 12.11. of a beast, to Luk. 13.15 fodder, water, and dresse Cattell. To make honest Mat. 12.1. prouision of meate and drincke, to refresh our selues, and to Hest. 9.22. 1 Cor. 11.22.34. relieue the poore: to visite the sicke, to make 1 Cor. 16.1 collections for the poore, and such like.

3 Workes of necessitie, not fained, but present and imminent, and such as could [Page 612] not be preuented before, nor cannot be deferred vnto ano­ther day. As to resist the in­uasion of Enemies, or the robberies of Theeues, to quench the rage of Fire: and for Physitians to stanch, or let bloud, or to cure any other desperate disease: and for Mid-wiues to helpe women in labour: Mariners may doe their labour: Souldiers being assailed may fight: and Nuncius praecepti ex­cipitur à Sab­bato. Iud. Coment. sup. Num. 13 3. Posts may ride for the publique good, and such like. On these or the like occasions, a man may lawfully vvorke. Yea, and vvhen they are called, they may vpon any of these occasions, goe out of the Church, and from the holy exercises of the Word and Sa­craments: prouided alwayes, [Page 613] that they bee humbled, that such occasions falles out vpon that day and time: And that they take no Money for their paines on that day, but onely for their stuffe, as in the feare of God, & conscience of his commandement.

When the time of rest ap­proacheth, retire thy selfe to some priuate place: and knowing, that in the state of corruption no man liuing can sanctifie a Sabbath in that Spirituall manner that hee should: but that hee com­mits many breaches thereof, in his thoughts, words, and deedes: humbly craue par­don for thy defects, and re­concile thy selfe vnto God, with this, or the like, Euening Sacrifice.

A priuate Euening Prayer for the Lords day.

O Isai. 6.3. Holy, holy, holy, Lord God of Sab­baoth! Suffer me who am but Gen. 18.27 dust & ashes, to speake vnto thy most glorious Ma­iestie. I know that thou art a Heb. 12.29. consuming fire. I acknow­ledge that I am but withered Iob 21.18 stubble, my Psal. 51.3. sinnes are in my sight, and Sathan Zach. 3.1.1 stands at my right hand to accuse me for them. I come not to ex­cuse, but to 1 Cor. 11.31. iudge my selfe worthy of all those Iudge­ments, which thy iustice might most iustly inflict vp­on mee a wretched creature, for my sinnes and transgres­sions. [Page 615] The number of them is so great, the nature of them is so grieuous, that they make me seeme vile in mine owne eies, 2 Sam. 6.22. how much more loathsome in thy sight? I con­fesse they make mee so farre from being worthy to be cal­led thy Sonne, Luk. 15.21. that I am alto­gether vnworthy to haue the name of thy meanest seruant. And if thou shouldest but recompence mee according to my desert,Psal. 106.17. the earth (as weary of such a sinfull bur­then) should open her mouth and swallow mee vp, like one of Dathans family, 2 Pet. 2.4. in­to the bottomlesse pit of hel. For if thou didst not spare the naturall branches, those Angels of glorious excel­lency; but hurledst them [Page 616] downe from the heauenly ha­bitations, into the paines of hellish darkenesse, to be kept vnto damnation, when they sinned but once against thy Maiesty? and didst expell our first Parents out of Paradice, Gen. 3.23. when they did but transgresse one of thy lawes? Alas, what vengeance may I expect, who haue not offended in one sinne onely,Rom. 2.5. heaping day­ly sinne vpon sinne, without any true repentance, drink­ing iniquity as it were water, Iob 15.16. euer powring in, but neuer powring out any filthynesse: and haue trangressed not one, but all thy holy lawes and commandements. Yea this present day, which thou hast straightly commanded mee to keep holy, to thy praise [Page 617] and worship, I haue not so religiously kept and obser­ued, nor prepared my soule in that holynesse and chasti­tie of heart, as was fit, to meete thy blessed Maiesty in the holy assembly of thy Saints. I haue not attended to the preaching of thy word, nor to the administra­tion of thy Sacraments, with that humility, reuerence, and deuotion, that I should. For though I was present at those holy exercises in my body; yet Lord I was ouer­taken with much drowsi­nesse; and when I was awake, my minde was so distracted and carried away with vaine and wordly thoughts: that my soule seemed to bee ab­sent, and out of the Church. [Page 618] I haue not so duely (as I should) meditated with my selfe, nor conferred with my Family, vpon those good instructions, which we haue heard and receiued out of thy holy word, by the pub­like Ministry. For default whereof, Sathan hath stolne the most part of these instru­ctions out of my heart: and I wretched creature haue for­gotten them, as though they had neuer beene heard. And my family doth not thriue in knowledge and sanctifica­tion vnder my gouernment as they should. Though I know, where many of my poore brethren liue in want and necessitie, and some in paine, and comfortlesse: yet I haue not remembred to [Page 619] relieue, the one with my almes, nor the other with consolations: but I haue feasted my selfe, and satisfied mine owne lusts. I haue spent the most part of the day, in idle talke, vaine sports, and ex­ercises: Yea Lord I haue &c. Here con­fesse what­soeuer fault thou hast done that day by o­mission or commission, and then fetching from thy heart a deep sigh, say. And for all these my sinnes, my conscience cries guilty, thy law condemnes me: and I am in thy hand to re­ceiue the sentence and curse that is due to the wilfull breach of so holy a comman­dement. But what if I am by thy Law condemned? yet, Lord, thy Gospell assures me that thy mercy is aboue all thy workes:Psal. 145.9. Iam. 2.13. that thy grace transcendes thy Law: and thy goodnesse delighteth there to raigne, vvhere [Page 620] sinnes doe most abound. Rom. 5.20. in the multitude therefore of thy mercies and merits of Iesus Christ my Sauiour, I beseech thee O Lord (who despisest not the sighing of a contrite heart, nor de­sirest the death of a peni­tent sinner) to pardon and forgiue me all those my sins, and all the errours of this day,Eze. 33.11. and of my whole life: and free my soule from that curse and iudgement which is due vnto mee for them. Thou that didst iustifie the contrite Publican for foure words of confession,Luk. 1.18. &c. and re­ceiuedst the Prodigall childe (when hee had spent all the stocke of thy grace) into fa­uour vpon his repentance: pardon my sinnes likewise, O [Page 621] Lord, and suffer me not to pe­rish for my trangressions. Oh spare me and receiue me into thy fauour againe. Wilt thou O Lord reiect me, who hast receiued all Publicans, harlots, and sinners, Mat. 21.31.32. that vpon repen­tance sued to thee for grace? Shall I alone bee excluded from thy mercy? Farre be it from me to thinke so: For thou art the same GOD of mercy vnto mee, that thou wast vnto them, and thy com­passions neuer faile. Lam. 3.22. Wherfore O Lord deale not with mee after my merits, but accor­ding to thy great mercy. Ex­ecute not thy seuere iustice against mee a sinner: but exercise thy long sufferance in forbearing thine owne creature. I haue nothing to [Page 622] present vnto thee for a satis­faction, but onely the bloudy wounds, and bitter death and passion, which thy blessed Sonne, my onely Sauiour hath suffered for mee. Him (in whom onely thou art well pleased.) I offer vnto thee for all my sinnes, wherewith thou art displeased. Hee is my Mediatour, the request of whose bloud, speaking better things then that of Abel, Heb. 12.24. thy mercy can neuer gaine-say. Illuminate my vnderstan­ding, and sanctifie my heart with thy holy spirit that may bring to my remembrance, all those good and profitable lessons, which this day, and at other times haue beene taught me out of thy holy word; that I may remem­ber [Page 623] thy commandements, to keepe them; thy iudgements, to auoyde them; and thy sweet promises, to relye vp­on them in time of misery and distresse. And now, O Lord, I resigne my selfe to thy most holy will: Oh re­ceiue mee into thy fauour: and so draw me by thy grace vnto thy selfe, that I may as well be thine by loue and imitation, as by calling and creation. And giue me grace so to keepe holy thy Sab­baths in this life: as that (when this life is ended) I may with all thy Saints and Angels, celebrate an eter­nall Sabbath of ioyes, and praise, to the honour of thy most glorious name, in thy heauenly Kingdome [Page 624] for euermore. Amen.

And then calling thy fa­mily together; shut vp the Sabbath with the Medita­tions and Prayers before pre­scribed for thy Family. And the Lord will giue thee that night a more sweet and quiet rest then ordinary, and prosper thee the better in all the la­bours of the weeke follow­ing.

Thus farre of the ordinary practise of Piety, both in pri­uate and publike.

Now followeth the extraordi­nary Practise of Piety, whereby God is glo­rified in our liues.

THe extraordinary pra­ctise of Piety consists, [Page 625] eyther in Fasting, or in Feast­ing.

1 Of the Practise of Pietie in Fasting. Ieiunium.

There are diuers kindes of Fasting: First,1 Coactum. a constrained Fast, as vvhen men eyther haue not foode to eate, as in the 2 Kin. 6.26 Famine of Samaria. or hauing foode cannot eate it for heauinesse or sickenesse, as it befell them who were in the Acts 27.33 Ship with Saint Paul. This is rather Famine, then Fasting.

Secondly, A naturall Fast, 2 Physicum. Nihil pericu­losiùs habitu­dine corporis extremè bo­na: detrahen­da sunt ergo per Ieiunium redundantia, ne natura suo podere fracta succumbat. Basil. hom. 1. which wee vnder-take Physi­cally for the health of our body.

Thirdly, 3 Politicum. A ciuile Fast, which the Magistrate enioy­neth for the better mainte­nance of the Common-wealth, [Page 626] that by vsing Fish as well as Flesh, there may be greater plenty of both.

4 Miraculo­sum.Fourthly▪ A miraculous Fast, as the fortie dayes fast of Moses and Elias, the types: and of Christ the substance. This is rather to be admired, then imitated.

5 Quotidia­num.Fiftly, A daily Fast, when a man is carefull to vse the creatures of GOD with such moderation; that hee is not made heauier, but more cheerefull, to serue God, and to doe the duties of his cal­ling. This is specially to be obserued, of Tim. 3.3. Tit. 2.3. Pro. 31.4.5. Ministers and Iudges.

Sixtly, A religious Fast, which a man voluntarily vn­dertakes,6 Religiosum. 2 Cor. 6.4.6 to make his body and soule the fitter to pray [Page 627] more feruently vnto GOD, vpon some extraordinarie occasion. And of this fast onely wee are to treate. The Religious Fast is of two sorts, eyther priuate or pub­like.

1 Of a priuate Fast.

THat vvee may rightly performe a priuate Fast, foure things are to be obser­ued: first, the Author: se­condly the Time, and Occa­sion: thirdly, the Manner: fourthly, the Ends of priuate Fasting.

1 Of the Author.

The first that ordained Fast­ing was God himselfe in Pa­radise:Ieiunium in Paradiso prae­scriptū est: re­uerere igitùr I [...]iunii cani­tiem. Basil. hom. 1. de Ieiun. and it was the first Law that God made, in com­manding Adam to abstaine [Page 628] from eating the forbidden fruit. GOD would not pro­nounce nor write his Law without Fasting, Exo. 19. & 3. Leuit. 23. and in his Law commands all his peo­ple to Fast. So doth our Sa­uiour Christ teach all his Dis­ciples vnder the New Testa­ment likewise.Mat. 6.17. and 9.15. By religious Fasting a man comes neerest the life of Qui ieiunat Angelorum ritu viuit: & dum paucissi­mis contentus est similitu­dinem cum illis assequi­tur. Basil. hom. 1. de Ieiun. Angels, and to do Gods will on earth, as it is done in heauen. Yea, Nature see­meth to teach man this duty, in giuing him a little mouth, and a narrower throaete: for, Nature is content with a lit­tle, Grace with lesse. Neyther doth Nature and Grace agree in any one act better,Naturae o [...] paruum & gu [...]tur arct [...] ̄ homini dedit. then in this exercise of religious Fasting: for it strengtheneth the memory, and cleareth the [Page 629] minde: illuminateth the vn­derstanding, and bridleth the affections: mortifieth the flesh, and preserueth chastitie: pre­uenteth sicknesse, and conti­nueth health: it deliuereth from euils, and procureth all kinde of blessings.

By breaking this FastQuamdiù ie­iunauit A­dam, in Pa­radis [...] suit, comedit, & erectus est. Hierom. the Serpent ouer-threw the first Adam, so that hee lost Pa­radise. But by keeping a Fast the second Adam vanquished the Serpent, and restored vs into Heauen. Fasting was she who couered No [...]h safe in the Arke: whom Intempe­rance vncouered, and left starke naked in the Vineyard. By fasting Lot quenched the flame of Sodome, whom drun­kennesse scorched with the fire of Incest. Religious Fast­ing [Page 630] and talking vvith GOD, made Moses face to shine be­fore men: when Idolatrous eating and drinking caused the Israelites to appeare abho­minable in the sight of GOD. It rapt Elias in an Angelicall Coach to Heauen: when vo­luptuous Ahab was sent in a bloudy Chariot to Hell. It made. Herod beleeue that Iohn Baptist should liue after death by a blessed resurrecti­on: when after an intemperate life hee could promise no­thing to himselfe, but eter­nall death and destruction. O diuine Ordinance of a diuine Author!

2 Of the Time.

Praeceptum esse Ieiunium video, quibus autem diebus non oporteat ieiunare, & quibus opor­teat, praecepto Domini vel Apostolorum non inuenio definitum. August. ad Cassulan. Ep. 86.The holy Scripture ap­points no time vnder the new Testament to fast: but leaues [Page 631] it vnto Christians owne free choyse, Rom. 14.3. 1 Cor. 7.5. to fast as occasions shall be of­fered vnto them, Mat. 9.15. As when a man becomes an humble and earnest suiter vnto God for the pardon of some grosse sinne committed,Indifferenter ieiunandum, ex arbitrio, non ex impe­rio nouae di­sciplinae, pro temporibus & causis vnius­cuius (que). Tert. aduers. Psychic. or for the preuention of some sinne, whereunto a man feeles himselfe by Sathan sollicited: or to obtaine some speciall blessing which hee wants: or to auert some Iudgement, which a man feares, or is al­ready fallen vpon himselfe or others: or lastly,Montanus haereticus pri­mus erat qui ieiuniorum leges prae­scripsit. Eus. Eccl. hist. li. 5. cap. 18. ex Apollon. to sub­due his flesh vnto his spirit, that hee may more cheere­fully poure forth his Soule vnto God by prayer. Vpon these occasions a man may fast a Leu. 23.32. Iosh. 7.6. 2 Sam. 3.35. day or Hest. 4.16. longer, as his [Page 632] occasion requires, and the con­sti [...]u [...]ion of his body, and o­ther needfull affayres will per­mit.

3 Of the manner of a pri­uate Fast.

The true manner of per­forming a priuate Fast, con­sists partly in outward, partly in inward actions.

The outward Actions are to abstaine, for the time that wee fast, First, from all Leuit. 23.28.36. Ioel 1.14. and 2.15. worldly businesse and labour, making our fasting day as it were a Sabbath day; Leuit. 23.28. for worldly businesse will distract our mindes from ho­ly deuotion.

Secondly, from all man­ner of foode; yea, from 2 Sam. 3.35 Hezra 10.6. Dan▪ 10.3. Ester 4.16. Acts 9.9. bread and water, so farre as health will permit: 1 That so we may [Page 633] acknowledge our owne in­dignitie, as being vnworthy both of life, & all the meanes for the maintenance thereof. 2. That by afflicting the bo­dy the soule which followeth the constitution thereof, may be the more humbled. 3. That so wee may take a godly 2 Cor. 7.11 re­uenge vpon our selues, for abusing our libertie in the vse of Gods Creatures. 4. That by the hunger of our bodies, through want of these earth­ly things, our Soules may learne to hunger more ea­gerly after spirituall and hea­uenly foode. 5. To put vs in minde that as vvee abstaine from foode which is lawfull: so wee should much more abstaine from Quid pro­dest vacuare corpus ab escis, & ani­mam replere peccatis? Aug. de temp. serm. 46. Sinne, which is altogether vnlawfull.

[Page 634]Thirdly, from good and costly Exo. 33.5.6 Apparell: that as the abuse of these puffes vs vp with pride; so the laying aside their lawfull vse may witnesse our humilitie. And to this end in auncient times they vsed (especially in publike Fasts) to put Hest. 4.1.2 Ionas 3.5.6 Ioel 1.13. Mat. 11.21. on Sacke-cloath, or other course apparell. The equitie hereof stil remaineth; especially in publike Fasts, at what time to come into the Assembly vvith starched bands, crisped haire, braue ap­parell, and decked with [...]low­ers or perfumes, argueth a Soule that is neyther hum­bled before GOD, nor euer knew the true vse of so holy an exercise.

Fourthly, from the full mea­sure of 2 Sam. 12.16. Ioel 1.13. Hest. 4.3. ordinary sleepe. That [Page 635] thou maist that vvay also humble the body: and that thy soule may watch and pray to be prepared for the comming of Christ. And if thou vvilt breake thy-sleepe earely and late for worldly gaine: how much more shouldest thou doe it for the seruice of God? 1 Kin. 21.27. And if Ahab (in imitation of the godly) did in his fast lie in Sacke-cloath to breake his sleepe by night; what shall wee thinke of those, vvho on a fasting day will yeeld themselues to sleepe in the open Church.

Fiftly, and lastly, from all outward pleasures of our sen­ses. So that as it was not the Si sola gula peccauit, sola ieiunet & sufficit: Si vero pecca­uerunt & mē ­bra caetera, cùr non ieiu­nent & ipsa? Bern. serm. Quadrag. 3. throate onely that sinned, so must not the throate onely be punished: and therefore [Page 636] vve must endeuour to make our eyes (as at all times) so especially on that day to fast from beholding vanities: our eares from hearing mirth or Musicke, but such as may moue to mourne: our no­strils from pleasant smels: our tongues from lying, dissembling and slandering: yea, the vse of the Marriage bed must be omitted in a religious re­uerence of the diuine Ma­iestie. That so nothing may hinder our true humiliation, but that all may be signes that vve are vnfainedly humbled. Thus much of the outward manner.

2 The inward manner of Fasting consists in two things. 1. Repentance. 2. Prayer.

[Page 637] Repentance hath two parts. 1. Penitencie for sinnes past: [...] 2. Amendement of life in time to come.

This penitency consists in 3. things. First, an inward insight of sinne, and sense of miserie. Secondly, a bewai­ling of thy vile estate. Third­lie, an humble and particuler confession of all thy knowne sinnes.

1 Of the inward insight of sinne▪ and sense of miserie.

This sense and insight will be effected in thee. First, by considering thy sinnes, espe­cially thy grosse sinnes, ac­cording to the circumstances of the time when, place where, manner how, and person with whom it was committed. Se­condly, the Maiesty of God [Page 863] against whom it was done: and the rather because thou didest such things against him, since he became a Fa­ther vnto thee, and besto­wed so many sweet blessings in bountifull manner vpon thee. Thirdly, in conside­ring the curses which GOD hath threatned for thy sinne: how grieuously GOD hath plagued others for the same faults; and how that no mea [...]es in heauen or earth, could deliuer thee from be­ing eternally damned for them; had not the Sonne of God, so louingly dyed for thee. Lastly, that if GOD loues thee, hee must chasten thee ere it be long with some grieuous affliction, vnlesse thou doest preuent him by [Page 639] speedy and vnfained repen­tance. Let these and the like considerations, so pricke thy heart with sorrow: that melting for remorse within thee: it may be dissolued into a fountaine of teares, trick­ling downe thy mournfull cheekes. This mourning is the beginning of true fasting: and therefore oft times, Mat. 9.15. Can the children mourne then shall they fast. And Marke and Luke for mourne haue fast.put for fasting; the first and prin­cipall part, for the whole a­ction.

2 Of the bewailing of thine owne estate.

Bewailing or lamentation, Examples Psa. 6. & 22. & 38. & 79. & Ieremies Lamentions Ioel. 2.12.17 is the powring out of the inward mourning of the heart, by the outward moanes of the voice▪ and teares of the eyes. With such filial earnestnesse and im­portunity in prayer, as our [Page 640] heauenly father well plea­sed.Ier. 31.18.19.20. Nay, when it is the fruits of his spirit, and the effects of our faith, hee cannot be displeased with it. For if hee heard the moanes which ex­tremity wrung from Ismael and Hagar;Gen. 21.17. and heareth the cry of the young Rauens, Iob 39.3. Psal. 147.9. Psal. 104.21. and roaring of Lyons; how much rather will hee heare the mournefull lamentation which his owne children make vnto him in their miserie?

3 Of the humble confessi­on of sinnes.

In this action thou must deale plainely with God, and acknowledge all thine offen­ces not onely in generall but also in particuler:1 Sam. 7. Ezr. 9. & Dan. 9. Neh. 1. this hath been the manner of all Gods children in their fasts: First, [Page 641] because that without Confes­sion thou hast no promise of mercy, or forgiuenesse of sinnes. Secondly, that so thou maiest acknowledge GOD to be iust, Prou. 28.13. Ps. 32.3. &c. Psal. 51.4. and thy selfe vnrighteous. Thirdly, that by the numbring of thy sinnes, thy heart may be the more humbled and pulled downe. Fourthly, that it may appeare, that thou art truely penitent: for till GOD hath giuen thee grace to re­pent; thou wilt be more asha­med to confesse thy fault, then to commit thy sinne. The plainer thou dealest in this respect with God; the more gracious will GOD deale with thee, for if thou do [...]st ac­knowledge thy sinnes, God is faithfull and iust to forgiue thee [Page 642] thy sinnes: 1 Ioh. 1.7.9. and the bloud of Ie­sus Christ his sonne will cleanse thee from all thy sinnes.

To helpe thee the better to performe these 3. parts of penitency, thou maist dili­gently reade such Chapters and portions of the holy Scriptures; as doe chiefly con­cerne thy particuler sinnes: that thou maiest see Gods curse and iudgements on others for the like sinnes, and bee the more humbled thy selfe.

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

The other Part, which is Amendement of life: consists, First, in deuoute Prayer. Se­condly, in deuoute Actions.

The deuout Prayer, which we make in time of fasting, [Page 643] is either, Deprecation of euill, or crauing needefull good things. [...].

Deprecation of euil is, when thou beseechest GOD, for Christ thy mediator sake, to pardon vnto thee those sins which thou hast confessed, and to turne from thee those Iudgements which are due vnto thee for thy sinnes. And as Benhadad, because hee heard,1 Ring. 20.31. That the King of Israel was mercyful, prostrated him­selfe vnto him with a Rope about his necke; so because thou knowest that the King of heauen is mercifull: cast downe thy selfe in his pre­sence,Psal. 50.15. in all true signes of hu­miliation (especially, seeing he calleth vpon thee to come vnto him in thy troubles) [Page 644] and doubtlesse thou shall finde him mercifull.

The Crauing of needefull good things, is, First, a feruent and faithfull begging of God to seale, by his spirit, in thy heart, the assurance of the forgiuenesse of all thy sins? Secondly,Phil. 4.6. to renewe thy heart by the holy Ghost, so that sinne may daily decay, and righteousnesse more and more increase in thee. Lastly, in desiring a supply of faith, 1 Tim. 5.5. patience, chastity, and all o­ther graces which thou wa [...] ­ [...]est: and an increase of those which God of his mercy hath bestowed vpon thee al­ready.

Thus farre of Prayer in fasting.

The deuoute Actions in [Page 645] fasting, are two. First Auoi­ding euill. Secondly, doing good.

1 Of auoiding euill.

This Abstinence from euill, is that which is chiefly sig­nified by thy abstinence from foode,Non possum ferre iniqui­tatem, & in­terdicti diem. Isai. 1.13. &c. and is the cheife ende of fasting, as the Niniuites very well knew.Ion. 3 8.10. A day of fast, and not fasting from sinne the Lord abhorreth. It is not the vacuity of the sto­macke: but the Pulchrum est corporis ieiunium, cū sit animus à vitiis ieiunus Hierom. ad Ce lant. Ep. 14. Ieiuna à ma­lis actibus abstine à ma­lis sermonibus contine à co­gitationibus pessimis. Cy­ril. in Leu. cap. 10. puri­tie of the heart that GOD re­specteth. If therefore thou wouldest haue God to turne from thee the euill of afflicti­on: thou must first turne a­way from thy selfe, the euill of transgression. And vvith­out this fasting from euil, thy fast sauours more noysome [Page 646] to God, Isa. 58.2. &c Zach. 7.5.7. then thy breath doth to man. This made God so often to reiect the fast of the Iewes. And as thou must en­deauour to auoide all sinne; so especially that sinne where­with thou hast prouoked God, either to shake his rod at thee, or already to lay his chastening hand vpon thee. And doe this with a resoluti­on, by the assistance of Gods grace, neuer to commit those sins againe. Quid pro­dest tenuari corpus absti­nentia, si a­nimus intu­mescit super­bia? Vinum non bibere, & ira inebriari? Carnibus non vesci; & de ore omni esca sordidiùs egredi male­d [...]ctum aut mendacium. Maximus Epūs. For vvhat shall it profit a man by abstinence to humble his body; if his minde swels with pride? Or to forbeare wine, and strong drinke, and to be drunke with wrath and malice? Or to let no flesh goe into thy belly, when lies, slanders, and ribaul­drie (vvhich are vvorse then [Page 647] any meate) comes out at thy mouth.Qui cibis ab­stinent & mala agunt daemones imi­tantur, qui­bus culpa ad­est & cibus deest. Isidor. To abstaine from meate, and to doe mischiefe, is the Diuels fast, vvho doth euill, and is euer hungry.

2 Of doing good workes.

The Vis oratio­nem tuam volare ad cu­lum? Fac illi duas alas, ieiuni­um & elee­mosynam. Aug. good workes vvhich as a Christian thou must doe euery day, but especially, on thy fasting day: are either the workes of Piety to GOD, or the works of Charity to­vvards thy brethren.

First, the workes of Pietie to GOD, are the Practise of all the former duties, in the sincerity of a good Con­science, and in the sight of GOD.

Secondly, the worke [...] of Charity towards our bre­thren; are, forgiuing wrongs, Isa. 58.6. &c remitting debts to the poore [Page 648] that are not vvell able to pay:Isay 58.6. &c. Zach. 7.9.10. but especially in giuing Almes to the poore, that vvant reliefe and sustenance. Else wee shall Qui ieiunat vt parcat, non ad Dei gloriam ie­iunat, sed substantiae suae parcit. Chrysost. in Mat. vnder pre­tence of godlinesse, practise miserablenesse, like those who will pinch their owne bellies to defraud their labouring Seruants of their due allow­ance. As therefore Christ ioyned Fasting, Prayer, and Almes together in precept: so must thou ioyne them to­gether,Mat. 6. Act. 10.30.31. with Cornelius, in pra­ctise. And therefore be sure to giue at the least so much to the Non Deo, sed sibi ieiu­nat qui quae [...]d tempus subtrahit, non inopibus sub­trahit: sed ventri post­modum offe­renda custo­dit. Greg. in Pastor. ca. 44. poore, on thy Fast­ing day: as thou vvouldest haue spent in thine owne diet, if thou haddest not fasted that day. And remember, that he that soweth plenteously [Page 649] shall reape plenteously, and that this is a speciall sowing day. Let thy Fasting so 2 Cor. 9.6. Ieiunium tu­um te casli­get, sed alte­rum laetificet. Aug. ser. de temp. 64. Accipiat e­suricus Chri­stus, quod ie­iuna [...]s minus accepit Chri­stianus. Aug. de temp. ser. 157 Beatus qui ieiunat, vt a­lat pauperem: imitatur e­nim Christū, qui animam suam posui [...] pro fratribus suis. Cyril. in Leuit. lib. 10. afflict thee, that it may refresh a poore Christian, and reioyce that thou hast dined and sup­ped in another: or rather that thou hast feasted hungry Christ in his poore members.

In giuing Almes obserue two things: first, the Rules: secondly, the Rewards.

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

1 They must be done in obedience of Gods Commande­ments. Not because wee thinke it to be good, but be­cause God requireth vs to do such and such a good deed: for such 1 Sam. 15.22. obedience of the wor­ker, God preferreth before [Page 650] all Sacrifices, and the greatest workes.

2 They must proceede from Heb. 11.6. Rom. 14.23. Faith, else they cannot please God: nay, without faith the most specious workes are but Splendida peccata. August. shining sinnes, and Phari­sies Almes.

3 Thou must not thinke by thy good vvorkes and Almes, to merit Heauen: for in vaine had the Sonne of GOD shed his bloud, if Heauen could haue beene purchased eyther for Money or Meate. Thou must there­fore seeke Heauens possession by the purchase of Christs bloud, not by the merits of thine owne workes. For Rom. 6. vlt. eter­nall life is the gift of GOD through Iesus Christ. Yet eue­ry true Christian that be­leeues [Page 651] to be saued, and hopes to come to heauen, must doe good workes (as the Apostle saith) for necessary vses, which are foure.

First, that 1 Cor. 10.31. 2 Cor. 8.19. Phil. 1.11. God may be glo­rified: Secondly, that thou maist shew thy selfe Luk. 1.74.75. thankefull for thy Redemption. Thirdly, that thou maist 2 Pet. 1.10. make sure thine Election vnto thy selfe. Fourthly, that thou maist Mat. 5.16. Isa. 61.9. winne others, by thy holy deuotion, to thinke the bet­ter of thy Christian profes­sion. And for these vses wee are said to be Ephes. 2.10 Gods Worke­manship, created in Christ Iesus vnto good work, and that God hath ordained vs to walke in.

4 Thou must not giue thine almes to impudent Va­gabonds, vvho liue in wilfull [Page 652] idlenesse and filthinesse: but to the religious and honest poore, who are eyther sicke, or olde that they cannot worke: or such who vvorke, but their vvorke cannot competently maintaine them, seeke out these in the backe Lanes, and relieue them. But if thou meetest one that asketh an Almes for Iesus sake, and knowest him not to be vn­worthy, deny him not: for it is better to giue vnto tenne Counterfeits, then to suffer Christ to goe, in one poore Saint, vnrelieued. Looke not on the Person, but giue thine Almes as vnto Christ in the partie.

2 Of the Rewards of Almes-deedes and good workes.

1 Almes are a speciall [Page 653] meanes to moue God in mer­cie to turne away his Dan. 4.24. tempo­rall Iudgements from vs: vvhen wee by a true Faith, (that sheweth it selfe by such fruits) doe returne vnto him.

2 Mercifull Almes-givers Luk. 6.35.36. shall be the Children of the Highest: and be like GOD their Father, who is the 2 Cor. 1.3. Fa­ther of Mercies. They shall be his Luk. 16.1. Stewards to dispose his goods; his Hands, to di­stribute his Almes: and if it be so great an honour to be the Kings Almner? how much greater is it to be the God of heauens Almes-giuer?

3 When all this World shall forsake vs, then onely good Workes and good Angels shall accompany vs: the one to Apo. 14.13 receiue their reward, [Page 654] the other to deliuer [...] their Luk. 16.22 Psal. 91.11. Heb. 1. [...]4. charge.

4 Liberalitie in Almes de [...]des is our 1 Tim. 6.19 surest founda­tion in this life, that wee shall obtaine in eternall life a libe­ral reward through the Mer­cy and Merits of Christ.

Lastly, by Almes deedes wee feede and relieue Christ in his Members: and Mat. 25. Christ at the last day will acknow­ledge our loue, and reward vs in his Mercy: and then it shall appeare that what vvee gaue to the poore, vvas not lost, but Pro. 19.17. lent vnto the Lord. What greater motiues can a Christian wish, to excite him to be a liberall Almes-giuer? Thus farre of the Manner of Fasting: Now follow the Ends.

3 Of the Ends of Fasting.

The true ends of Fasting, are not to merit Gods fauour or eternall life (for that vve haue onely of the gift of God through Christ.) Nor to place Religion in bodily abstinence (for fasting in it selfe, is not the worship of GOD, but an helpe to further vs the better to worship GOD.) But the true ends of fasting are three:

First, to subdue our Esd. 8.21. 1 Cor. 9.17. flesh to the Spirit: but not so to 1 Tim. 5.23wea­ken our bodies, as that wee are made vnfit to doe the ne­cessarie duties of our calling. A good man (saith Salomon) is mercifull to his beast, Prou. 12.10. much more to his owne body.

Secondly, that we may more deuoutly contemplate Gods [Page 656] holy Will,Ieiunium o­rationem ro­borat, oratio sanctificat Ieiunium Bern. ser. de Jeiun. and feruently Ioel. 1.17. Nehem. 4. Luke 2.37. 1 Cor. 7.5. poure forth our soules vn­to him by prayer: for as there are some kinde of Di­uels, so there are also some kinde of sinnes, which cannot be subdued but by Fasting, ioyned vnto prayer, Mat. 17.22.

Thirdly, that by our Ioel 2.18.19. 1 Cor. 11. se­rious humiliation, and iudging of our selues; we may escape the Iudgement of the Lord; not for the merit of our fast­ing (which is none:) but for the Mercy of God, who hath promised to remoue his iudgements from vs: vvhen wee by Fasting, doe vnfai­nedly humble our selues vn­to him. And indeede no Childe of God euer conscio­nably vsed this holy exercise, [Page 657] but in the end hee obtained his request at the hand of GOD, both in receiuing graces, which hee wanted; as appeares in the examples of 1 Sam. 7. Annah, 2 Chro. 20 Iehosaphat, Nehem. 1. Nehe­miah, Dan 9. Daniel, Esdr. 8.23. Esdra, Hest. 9. He­ster: as also in turning away Iudgements threatned, or fallen vpon him: as may be seene in the examples of the 1 Sam 7.6. Israelites, the Ionah. 3. Niniuites, 2 Chron. 12.5 7. &c. Rehoboam, 1 King. 21. Acha [...], 2 Chron. 32.26. E­zechia, 2 Cor. 33.18.19. Manasses. Hee who gaue his deare Sonne from heauen to the death, to ran­some vs when wee were his Enemies: thinks nothing too deere on Earth, to bestow vpon vs, vvhen vve hum­ble our selues, being made his reconciled Friends and Children.

[Page 658]Thus farre of the priuate Fast.

2 Of the publique Fast.

A Publike Fast is, when by the Ionah 3.7. 2 Chro. 20.3 Ezra 8.21. authoritie of the Magistrate, eyther the whole Church, within his do­minion, or some speciall con­gregation (whom it concer­neth) doe assemble them­selues together, to performe the fore-mentioned duties of Humiliation, eyther for the 1 Sam. 7.5.6 Ioel 2.15. 2 Chron. 20 Ionah. 3. Hest. 4. remouing of some publique calamitie, threatned or alrea­dy inflicted vpon them, as the sword, inuasion, famine, pestilence, or other fearefull sicknesse: or else for the ob­taining of some publique bles­sing, for the good of the [Page 659] Exod. 19. Esdr. 8. Acts 1. & 13 & 14. Church, as to craue the assi­stance of his holy Spirit, in the election and ordination of fit and able Pastors, &c. or, for the tryall of truth, and execution of Iustice in matters of difficultie and great im­portance, &c.

When any euill is to be remoued, the Ioel. 1.14. Nehem. 8. Pastors are to lay open vnto the people, by the euidence of Gods Word, the sinnes which were the speciall causes of that ca­lamitie: call vpon them to repent, and publish vnto them the mercies of God in Christ, vpon their Repentance. The people must heare the voice of Gods Messengers with har­tie sorrow for their sinnes; earnestly begge Pardon in Christ, and promise vnfained [Page 660] amend [...]ment of their life. When any blessing is to be obtained, the Pastors must lay open to the people the necessitie of that blessing, and the goodnesse of GOD, vvho giueth such graces for the good of men. The People must deuoutly pray vnto GOD, for bestowing of that Grace, and that hee would blesse his owne meanes, to his owne glory, and the good of his Church. And when the holy Exercise is done, let euery Christian haue a special care, according to his abilitie, to Isa. 58.7.10 2 Cor. 9.7. Gal. 2.10. remember the poore. And whosoeuer (when iust occa­sion is offered) vseth not this holy exercise of Fasting, hee may iustly suspect, that his heart neuer yet felt the [Page 661] power of true Christianitie.

So much of Fasting. Now followeth the exercise of ho­ly feasting.

2 Of the Practise of Piety in holy Feasting.

HOLY Feasting is a so­lemne thankesgiuing (appointed by authority) to be rendred vnto God on some speciall day, for some extraordinary blessings, or deliuerances receiued. Such among the Iewes, was the Feast of the Passeouer, to re­member to praise God for their deliuerance out of E­gypts bondage:Exod. 12. & 15. or the feast of Purim, to giue thankes for their deliuerance from Hamans conspiracie. Hest. 9.19.22. Such a­mong [Page 662] vs are the 5. of Au­gust, to praise God for deli­uering our gracious King, from the bloudy conspiracy of the Traiterous Gowries. And the 5. of Nouember, to praise God for the deliuerance of the King and the whole State, from the Popish Gunpowder Treason. Such feasts are to be celebrated by a publike rehearsall of those speciall benefits, by spirituall Psalmes, and daunces, by mutuall fea­sting, and sending presents eue­ry man to his neighbour, and by giuing gifts to the poore.

But forasmuch as the be­nefit of our Redemption was the greatest that man needed from God; or that God euer bestowed vpon man: and that the Lords Supper is left [Page 663] by our Redeemer as the chiefest memoriall of our Redemption: euery Christi­an should account this holy Supper his cheefest and ioyful­lest feast in this world. And seeing that as it ministreth to worthy partakers the grea­test assurance which they haue of their sa [...]ation: so it pulleth temporall Iudge­ments on the bodies, and (with­out Repentance) eternall damnation on the soules of them who receiue it vnwor­thily. Let vs see how a Chri­stian may best fit himselfe, to be a due partaker of so ho­ly a feast, and to be a worthy guest at so sacred a Supper.

Meditations concerning the due manner of practising Piety, in receiuing the holy Supper of the Lord.

THough no man liuing is of himself worthy to be a guest at so holy a banquet; yet it pleaseth GOD of his grace to accept him for a worthy receiuer, who endea­uoureth to receiue that ho­ly mystery,2 Thes. 1.11. Col. 1.12. Luk. 20.35. Apo. 3.4. with that compe­tent measure of reuerence that he hath prescribed in his word.

He that would receiue this holy Sacrament with due reuerence must conscionably performe 3. sorts of duties. First, those which are to be [...] one [Page 665] before he receiueth. Second­ly, those that are to be done in the receiuing. Thirdly, those that are to be done after that hee hath receiued the Sacra­ment. The first is called, Pre­paration, the second, Medi­tation, the third, Action or Practise.

1 Of Preparation.

That a Christian ought necessarily to prepare him­selfe before he presume to be a partaker of the holy Com­munion, may euidently ap­peare by 5. reasons.

First, because it is Gods commandement. For if hee commanded vnder the paine of death that none vncir­cumcised should eate the pas­chall Lambe:Exo. 12.48. Exod. 12.6. nor any cir­cumcised vnder 4. daies [Page 666] preparation: how much grea­ter preparation doth hee re­quire, of him that comes to receiue the Sacrament of his body and bloud, which as it succeedeth, so doth it ex­ceed by many degrees the Sa­crament of the Passeouer.

Secondly, because the example of Christ teacheth vs so much: for he washed his Disciples feet before hee admitted them to eate of his Supper. Ioh. 13.5. Signifying how thou shouldest lay aside, all vnpurenesse of heart and vn­cleannesse of life, and be fur­nished with humility and cha­rity, before thou presumest to taste of his holy Supper.

Thirdly, because it is the counsell of the holy Ghost.1 Cor. 11.28 Let euery man examine him­selfe, [Page 667] and so let him eate, &c. And if a man when he is to eate with an earthly Prince, must consider diligently, what is before him;Pro. 23.1.2. and put a knife to his throate, rather th [...]n com­mit any rudenesse. How much more oughtest thou to pre­pare thy soule, that thou maiest behaue thy selfe with all feare and reuerence when thou art to feast at the holy Table of the Prince of Prin­ces?

Fourthly, because it hath beene euer the practise of all Gods Saints, to vse holy pre­paration, before they would meddle with diuine Mysteries. Dauid would not goe neere to Gods Altar, till he had first washed his handes in innocency. Psal. 26.6. Much lesse shouldest thou [Page 668] without due preparation, ap­proach to the Lords Table? Ahimelech would not giue,1 Sam. 21.4. nor Dauid and his men would not eate the shew­bread but on condition that their vessels were holy; how much lesse shouldest thou presume to eate the Lords bread, or rather the bread which is the Lord, vnlesse the vessell of thy heart bee first clensed by repentance? And if the Lord required Ioshuah (as he had done Moses be­fore) to put off his shooes, Exod. 3.5. Iosh. 5.15. in reuerence of his holinesse, who was present in that place, where hee appeared, with a sword in his hand, for the destruction of his enemies; how much rather shouldst thou put off all the affections [Page 669] of thine earthly conuersati­on, when thou commest neere that place where Christ appeareth to the eye of thy faith, with woundes in his hands and side, for the re­demption of his friends? And for this cause it is said, That the Lambes wife hath made her selfe ready for his mariage. Apoc 19.7. Prepare therefore thy selfe, if thou wilt in this life be betrothed vnto Christ by Sacramentall grace: or in heauen married vnto him by eternall glory.

Fiftly, because that God hath euer smitten with feare­full iudgements, those who haue presumed to vse his ho­ly ordinances without due feare and preparation. God set a flaming sword in a Che­rubins [Page 670] hand, to smite our first Parents being defiled with sinne, if they should attempt to goe into Paradise to eate the Sacrament of the tree of life. Feare thou therefore to be smitten with the sword of Gods vengeance. If thou presumest to goe to the Church with an vnpenitent heart,Gen. 3.24. to eat the Sacrament of the Lord of life. God smote 50000. of the Bethshemites for looking irreuerently into his Arke,1 Sam. 6. 1 Sam. 21. 2 Chr. 26.18 &c. and kild Vzza with sudden death, for but rash touching of the Arke, and smote Vziah with a Leapry for medling with the Priests office,2 Chr. 30.18 &c. which pertained not vnto him. The feare of such a stroake made Ezechias so earnestly to pray vnto God, [Page 671] that he would not smite the people that wanted time to prepare themselues as they should to eate the Passeouer, and it is said, that the Lord heard Ezechiah, and haled the people, intimating that had it not beene for Ezechias pray­er, the Lord had smitten the people for their want of due preparation. And the man vvho came to the Marriage-feast, without his wedding-gar­ment, or examining of him­selfe, vvas examined of ano­ther, and thereupon bound hand and foote and cast into vtter darkenesse, Mat. 22.12. And Saint Paul tels the Co­rinthians, that for vvant of this preparation in examining and iudging themselues, 1 Cor. 11.29 before they did eate the Lords Supper, [Page 672] God had sent that fearefull sicknesse among them wher­of some were then sicke, 1 Cor. 11.29 others weeke, and many falne asleepe, that is, taken away by tem­porall d [...]th. Insomuch that the Apostle saith; that euery vnworthy receiuer ea [...]es his owne Iudgement, 1 Cor. 11.29 temporall if he repents, eternall if he re­pents not: and that in so hai­nous a measure, as if he were guilty of the very body and blood of the Lord, Vers. 27. whereof this Sacrament is a holy signe and seale. And Princes punish the indignity offered to their great seale, in as deep a measure as that which is done to their owne Persons whom it representeth: and how hainous the guiltinesse of Christs bloud is, may ap­peare [Page 673] by the misery of the Iewes euer since they wished his bloud to be on them and their Children. Mat. 27.25. But then thou wilt say. It were safer to abstaine from comming at all to the holy Commu­nion. Not so; for God hath threatned to punish the wil­ful neglect of his sacraments, with eternal damnation both of body and soule. And it is the Commaundement of Christ; Take, eate, doe this in remembrance of mee:Numb. 9.13. Heb. 2.3. Mat. 26. 1 Cor. 11. and he vvill haue his Commande­ment vnder the penaltie of his Curse obeyed. And see­ing that this Sacrament was the greatest token of Christs loue, which hee left at his end to his friends,Iohn 13.1. whom he loued to the end: Therefore [Page 674] the neglect and contempt of this Sacrament, must argue the contempt and neglect of his loue and bloud-shed­ding,Heb. 10.28.29. then which no sinne in [...] account can seeme more hainous. Nothing hin­ders vvhy thou maist not come freely to the Lords Table; but because thou hadst rather vvant the loue of God, then leaue thy filthy sinnes. Oh come, but come a guest prepared for the Lords Table; seeing they are blessed, Apoc. 19.9. who are called to the Lambes Supper. Efficacia Eu­charistiae non aequaeliter se habet, quoaed omnes fideles, sed pro ratio­ne fidei com­municanti­um. Origen. O come, but come prepared; because the efficacie of this Sacrament is receiued according to the proportion of the Faith of the Receiuer.

This preparation consists [Page 675] in the serious consideration of three things: first, of the Worthinesse of the Sacrament, which is tearmed [...]o discerne the Lords Body: secondly, of thine owne Vnworthinesse, vvhich is to iudge thy selfe: thirdly, of the meanes, where­by thou maist become a worthy Receiuer, called com­munication of the Lords body.

1 Of the worthinesse of the Sacrament.

THE worthinesse of this Sacrament is considered three vvayes: first, by the Maiestie of the Author or­daining: secondly, by the Preciousnesse of the Parts whereof it consisteth: third­ly, by the Excellencie of the [Page 676] Ends for which it vvas or­dained.

1 Of the Author of the Sacrament.

The Author was not any Saint or Angell, but our Lord Iesus the eternall Sonne of God: for it pertaineth to Christ onely, vnder the New Testament to institute a Sa­crament, because hee onely can promise and performe the grace that it signifieth. And we are charged to Mat. 17.5. heare no voyce but his in the church. How sacred should vvee e­steeme the Ordinance that proceedeth from so diuine an Author!

2 Of the parts of the Sa­crament.

The parts of this blessed Sacrament are three: first, [Page 677] the Earthly signes signifying: secondly, the diuine Word sanctifying: thirdly, the hea­uenly graces signified.

First, the earthly Signes are 1 Cor. 11.23. &c. Prou. 9.5. Bread and Wine, in number two, but one in vse.

Secondly, the diuine Word, is the word of Christs Insti­tution, pronounced with prai­ers and blessings, by a Heb. 5.4. Num. 16.40. 1 Cor. 10.16 law­full Minister. The Bread and Wine without the word are nothing but as they were before,Eucharistiae Sacramentū non de aliorū manu, quam praesidentium sumimus, Tert. lib. de Coron, cap. 3. but when the Word commeth to those Elements, then they are made a Sacra­ment, and GOD is present with his owne ordinance, and ready to performe whatso­euer hee doth promise. The diuine wordes of blessing doe not change or annihilate [Page 678] the Qui est à terra panis percipiens vo­cationem Do­mini, non iam communis panis est, sed Eucharistia, ex duabus re­bus constans, terrenâ & coelesti. Iren. lib. 4. cap. 30. substance of the bread and wine: (for if their sub­stance did not remaine, it could be no Sacrament:) but it changeth them in vse and in name. For, that which was before but common bread and wine to nourish mens Bodyes, is after the blessing destinated to an holy vse,Per Sacra­mentum cor­poris & san­guinis Domi­ni diuinae effi­cimur consor­tes naturae, & tamen esse nō desinit sub­stantia vel natura panis & vini. Gelasius cont. Eutic. for the feeding of the Soules of Christians: and where before they were called but Bread and Wine; they are now cal­led by the name of those ho­ly things which they signifie, The body and bloud of Christ, the better to draw our minds from those outward Ele­ments to the heauenly gra­ces, vvhich by the sight of our bodies they represent to the spiritual eyes of our faith. [Page 679] Neyther did CHRIST di­rect these wordes,Christus visi­bilia symbolae corporis & sanguinis ap­pellatione ho­norauit, non naturam mu­tans, sed gra­tiam naturae ad [...]ciens. Theodoret. Dialog. 1. This is my Body, this is my Bloud, to the Bread and Wine, but to his Disciples, as appeares by the vvordes going before; Take yee, eate yee. Neyther is the Bread his Body, but in the same sense that the Cup is the New Testament, viz. by a Sacramentall Me­tonymie. And Marke notes plainely, that the wordes, This is my Bloud, &c. was not pronounced by our Sauiour till after that all his Disciples had drunken of the Cup. Mar. 14.23.24. And afterwards in respect of the naturall substance thereof, hee cals that the fruit of the vine, which in respect of the spirituall signification thereof▪ he had [Page 680] before tearmed his Bloud, verse 25. After the manner of tearming all Sacraments. And Christ bids vs, not to MAKE him, but to doe this in remembrance of him, and hee bids vs eate, not simply his body, but his body as it was then broken, and his bloud shed: which Saint Paul ex­pounds to be but the Com­munion of Christs body, and the 1 Cor 10.16. communion of his bloud, that is, an effectuall pledge that vvee are partakers of Christ, and of all the merits of his body and bloud. And by the frequent vse of this Communion, Paul will haue vs to 1 Cor. 11.26. make a shew of the Lords death till he come Acts 3.21. Acts 1.11. Heb. 8.21. from heauen: and till vve, as Mat. 24.27 28. Ea­gles, shall be caught vp into [Page 681] the 1 Thes. 4.17. Ayre to meete him who is the blessed Carkeis and life of our soules.

Thirdly, the spirituall graces are likewise two, the Body of Christ, as it was (with the feeling of Gods anger due to vs) crucified: and his bloud as it was (in the like sort) shed for the remission of our sinnes. They are also in num­ber two, but in vse one, viz. whole Christ, with all his be­nefits offered to all, and gi­uen indeede to the faithfull. These are the three internall parts of this blessed Sacra­ment, the Signe, the Word, and the Grace. The Signe without this Word, or this Word without the Signe, can doe nothing: and both con­ioyned are vnprofitable with­out [Page 682] the Grace signified: but all three concurring make an effectuall Sacrament to a worthy Receiuer. Some re­ceiue the outward signe with­out the spirituall grace, as Iudas, who (as Austen saith) receiued the bread of the Lord, but not the Bread which was the Lord. Some receiue the spirituall grace without the outward signe as the Saint-Theefe on the Crosse, and in­numerable of the faithfull, who dying desire it, but can­not receiue it through some externall impediments: but the worthy Receiuers to their comfort receiue both in the Lords Supper.

Christ chose Bread and Wine, (rather then any other Elements) to be the outward [Page 683] signes in this blessed Sacra­ment: first, because they are easiest for all sorts to attaine vnto: secondly, to teach vs, that as mans temporall life is chiefely nourished by Dauid cals Bread the strength of mans heart, Psal. 104.15. Isay, the stay of bread, Chap. 3.1. Ezechiel, the staffe of bread. Chap. 4.16. Homer, [...]. bread, and cherished by wine: so are our soules by his body and bloud sustained and quick­ned vnto eternall life. Hee appointed Wine vvith the Bread, to be the outward signe in this Sacrament, to teach vs: first, that as the perfect nourishment of mans Body consists both of meate and drinke: so Christ is vnto our soules not in part but in perfection both saluation and nourishment: secondly, that by seeing the Sacramentall Wine apart from the Bread, wee should remember how [Page 684] all his precious bloud was spild out of his blessed body for the remission of our sinnes. The outward Signes the Pa­stor giues in the Church, and thou dost eate vvith the mouth of thy body: the spirituall grace Christ reach­eth from Heauen, and thou must eate it with the mouth of thy Faith.

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

The excellent and admi­rable Ends or fruits, for vvhich this blessed Sacra­ment vvas ordayned, are seauen.

Of the first end of the Lords Supper.

1 To keepe Christians in a continuall Mat. 26.16 1 Cor. 11.26 remembrance [Page 685] of that propitiatory sacrifice, 1 Cor. 11.26 which Christ once for all offe­red by his death vpon the crosse to reconcile vs vnto GOD. Doe this (saith Christ) in remembrance of me. And (saith the Apostle) As oft as yee shall eat this bread, Gal. 3.1. and drinke this cup, yee doe shew the Lords death, till hee come. And he saith, that (by this Sacrament, and the prea­ching of the word) Iesus Christ was so euidently set forth before the eies of the Galathians as if he had beene crucified a­mong them. For the whole action representeth Christs death: the breaking of the bread blessed, the crucifying of his blessed body, and the pouring forth of the sanctified wine, the shedding of his holy [Page 686] bloud. Christ was once in himselfe really offered:Heb. 9.26. & 10.12. & 1.3. Quotidiè no­bis Christus crucifigitur. Aug. in Psa. 95. but as oft as this Sacrament is ce­lebrated: so oft is hee spiri­tually offered by the faithful.

Hence the Lords Supper is called a propitiatorie sacri­fice, not preperly and really, but [...]. figuratiuely, because it is a memoriall of that propitia­tory Sacrifice, which Christ offered vpon the Crosse. And to distinguish it from that reall sacrifice, the Fathers call it the Incruentum sacrificium. If it be vn­bloudy, be­cause it is voide of bloud, thē is it not Chrs. naturall bo­dy: If be­cause it is offred with­out shed­ding of bloud, then is it not a­uaileable for the re­mission of sinnes. Heb. 9.22. vnbloudy Sacri­fice. It is also called the Eu­charist, because that the Church in this action offe­reth vnto God the sacrifice of praise and thankesgiuing for her redemption, effe­cted by the true and onely expiatory sacrifice of Christ [Page 687] vpon the Crosse. If the sight of Moabs King, Christo cum patre & spir. Sancto sacri­ficiū panis & vini in fide & charitate▪ sancta Eccle­sia Catholicae offerre non cessat. Aug. de fid. ad Pet. diac. cap. 19. Cum frangi­tur hostia dū sanguis de calice in ora fidelium fun­ditur quid aliud quam Dominici corporis in cruce immo­latio eiusque sanguinis de latere effusio designatur? Can. dist. 2. de conse cap. cū fran­gitur. 37. sacrificing on his walles his owne sonne to moue his gods to rescue his life, 2 King. 3.27. moo­ued the assayling Kings to such pitty, that they ceast their assault, and raised their siege; how should the spiri­tuall sight of God the Father, sacrificing on the Crosse his onely begotten sonne, to saue thy soule, mooue thee to loue God thy Redeemer: and to leaue sinne that could not in iustice be expiated by any meaner ransome?

Of the second end of the Lords Supper.

2 To confirme our faith, for God by this Sacrament doth signifie and seale vnto vs from heauen, that accor­ding [Page 688] to the promise and new couenant which he hath made in Christ, he will truely receiue into his grace and mercy all penitent beleeuers who duely receiue this holy Sacrament: and that for the merits of the death and passion of Christ, hee will as verily forgiue them all their sinnes: as they are made partakers of this Sacrament. In this respect the holy Sacrament is called, the seale of the new Couenant and remission of sins. Rom. 4.11. Mat. 26.28. 1 Cor. 11.25 In our greatest doubts, wee may therefore, receiuing this Sacrament, vndoubtedly say with Sampsons mother, If the Lord would kill vs, Iudg. 13.23. hee would not haue receiued a burnt offe­ring and a meat-offering at our hands, neither would he haue [Page 665] shewed all these things, nor would at this time haue told vs such things as these.

Of the 3. ende of the Lords Supper.

3 To bee a pledge and symbole of the most neere & effectuall communion which Christians haue with Christ. The cuppe of blessing which we blesse, 1 Cor. 10.16 is it not the communion of the blood of Christ? The bread which we breake, is it not the communion of the body of Christ? that is, a most effe­ctuall signe and pledge of our Communion with Christ. Ioh. 14.16.23. 1 Cor. 6.17. [...]. Eph. 3.17. [...]. Ioh. 15.5. Eph. 6. [...] This vnion is called, abiding in vs; ioyning to the Lord; dwel­ling in our hearts: and set forth in the holy Scriptures, by diuers Similies. First of the Vine and branches, Second­ly, [Page 690] of the head and body. Thirdly,Eph. 6.35. Col. 1.18. Rom. 12.4.5 Eph. 2.19.20. 1 Cor. 10.17 Eph. 5.31.32 Apo. 21.2. of the foundation and building. Fourthly, of one Loafe confected of ma­ny graines. Fiftly, of the matrimoniall vnion twixt man and wife, and such like. And it is threefold betwixt Christ and Christians. The first is naturall, betwixt our humane nature, and Christs diuine nature in the person of the vvord. The second is mysticall, betwixt our persons absent from the Lord, and the person of Christ God and Man, into one mysticall bo­dy. The third is celestiall, betwixt our persons present with the Lord, and the per­son of Christ in a body glori­fied; these three coniuncti­ons depend each vpon o­ther. [Page 691] For had not our nature beene first hypostatically vni­ted to the nature of GOD in the second person; wee could neuer haue been vni­ted to Christ in a mysticall body. And if wee be not in this life (though absent) vni­ted to Christ by a mysticall vnion; wee shall neuer haue communion of glory with him in his heauenly presence. The mysticall communion (chiefly heere meant) is wrought betwixt Christ and vs by the Spirit of Christ ap­prehending vs, and by our faith (stirred vp by the same spirit) apprehending Christ a­gaine. Both which, Saint Paul doth most liuely ex­presse, I follow after, Phil. 3.12. If that I may apprehend that for [Page 668] which also I am apprehended of Christ Iesus. How can hee fall away that holdeth, and is so firmely holden? This vni­on he shall best vnderstand in his minde, who doth most feele it in his heart. But of all other times this vnion is best felt and most confirmed; when wee doe duely receiue the Lords Supper. For then we shall sensibly feele our hearts knit vnto Christ, and the desires of our soules drawn by faith and the holy Ghost, as by the cordes of loue, neerer and neerer to his holinesse.

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

2 Cor. 5.21. Rom. 4.25. 1 Pet. 2.24. Phil. 3.9.As first, Christ tooke by imputation al their sinnes and [Page 669] guiltinesse vpon him to satis­fie Gods iustice for them: and he freely giues, by impu­tation, vnto vs all, his righte­ousnesse in this life, and all his right vnto eternall life when this is ended. And counteth all the good or ill that is done vnto vs,Mat. 25.35. Act. 9.4. Mat. 25.45. Zach. 2.8. as done vnto his owne person.

Secondly, their floweth from Christs nature into our nature, vnited to him, the liuely spirit, and breath of grace, which renueth vs to a spirituall life,Eph. 4.23.24 Rom. 8.29. and so sanctifi­eth our mindes, wils, and af­fections, that wee dayly growe more and more con­formable to the Image of Christ.

Thirdly, hee bestoweth vpon them all sauing graces, [Page 694] necessary to attaine eternall life, as the sense of Gods loue, the assurance of our election, 2 Cor. 3.18. Ioh. 15.5. Ioh. 1.16. with regeneration, iustification, and grace to doe good workes, till we come to liue with him in his heauenly kingdome.2 Cor. 8.1.4 6.7.19. This should teach all true Christians to keepe them­selues as the vndefiled mem­bers of Christs holy body, and to beware of all vncleane­nesse and filthynesse, knowing that they liue in Christ, or rather that Christ liueth in them. From this vnion with Christ, (sealed vnto vs by the Lords Supper) Saint Paul draweth arguments to with­draw the Corinthians from the pollution both of Idola­try 1 Cor. 10.16. and Adul­tery. 1 Cor. 16.15.16. &c.

[Page 695]Lastly, from the former Communion twixt Christ and Christians, there flowes an other communion twixt Christians among themselues. Which is also liuely represen­ted by the Sacrament of the Lords Supper: in that the whole Church being many, doe all communicate of one bread, in that holy action. We being many are one bread and one body:1 Cor. 10.17 for wee are all partakers of that one bread; that, as the bread which we eate in the Sacrament is but one though it be confected of many graines; so all the faithfull, though they be ma­ny, yet are they but one my­sticall body, vnder one head, which is Christ. Our Sauiour praied 5. times in that pray­er [Page 672] which hee made after his last Supper,Ioh. 17.11.21.22.23.26 that his Disciples might bee one: to teach vs at once, how much this vni­ty pleaseth him. This vnion betwixt the faithfull, is so ample, that no distance of place can part it; so strong that death cannot dissolue it; so durable, that time cannot weare it out; so effectual, that it breeds a feruent loue be­twixt those who neuer saw one anothers face. And this coniunction of Soules, is ter­med the Communion of Saints, 2 Cor. 4.13. which Christs effe­cteth by 7. speciall meanes. First, by gouerning them all by one and the same holy Spirit. Secondly, by enduing them all with one and the same faith. Eph. 4.5. Thirdly, by shed­ding [Page 697] abroad his owne Rom. 5.5. loue into all their hearts. Fiftly, by Tit. 3.5. Ephe. 4.5. regenerating them all by one and the same Bap­tisme. Sixtly, by 1 Cor. 10.17. 1 Cor. 11.33 nourish­ing them all with one and the same spirituall foode. Seauenthly, by being one Col. 1.18. and 22. quickning Head▪ of that one Body of his Church, vvhich hee reconciled to GOD in the body of his flesh. Hence it vvas that the mul­titude of Beleeuers in the Primitiue Act. 4.32. Church [...] of one heart, and of one soule, in truth, affection, and com­passion. And this should teach Christ [...] to loue one ano­ther, seeing they are all mem­bers of the same holy and mysticall body, vvhereof Christ is He [...]d. And there­fore [Page 698] they should haue all a Christian Sympathie, and fellow-feeling, to reioyce one in anothers ioy, to condole one in anothers griefe, to beare vvith one anothers in­firmitie, and mutually to re­lieue one anothers wants.

Of the fourth end of the Lords Supper.

4 To feede the Soules of the faithfull in the assured hope of life euerlasting: for this Sacrament is a Signe and pledge vnto as many as shall receiue the same ac­cording to Christs Institu­tion, that hee vvill accor­ding to his promise, by the vertue of his crucified body and bloud as verily feede our soules to lie eternall, as our bodies are by Bread [Page 699] and Wine nourished to this temporall life. And to this end Christ in the action of the Sacrament, really giueth his very body and bloud to euery faithfull Receiuer. Therefore the Sacrament is called the Communion of the Body and Bloud of the Lord. 1 Cor. 10.16 And communication is not of things absent but present: neyther were it the Lords Supper, if the Lords Body and Bloud vvere not there. Christ is verily present in the Sacrament, by a double v­nion: vvhereof the first is spirituall, twixt Christ and the worthy Receiuer: the second is Sacramentall, twixt the bo­dy and bloud of Christ, and the outward Signes in the Sacrament. The former is [Page 700] wrought by meanes that the same holy Spirit dwelling in Christ and in the Faithfull, Haec (s [...] ­corpus & san­guis Domini) accepta at (que) hausta, id ef­ficiunt, vt & nos in Christo, & Christus in nobis sit. Hil. lib. 8 de Trin. incorporateth the Faith­full, as Members, vnto Christ their Head, and so makes them o