The practise of pietie directing a Christian how to walke that he may please God.

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 .

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 .

VNlesse that a man doth truely know God , Tum Deum amare libet , cum persuasum habemus ipsum esse Optimum Maximum , vbique , 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 who 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 a a 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 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 what God is , because hee is a a Psal. 145.3 incomprehensible , and b b 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 :

God , is that c c 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 d d Ioh. 4.24 . 2 Cor. 3.17 . spirituall and e e 1 Kin. 8.27 Psal. 147.5 . infinitely f f Deut. 32.4 perfect g g Exod. 3.14 essence , whose beeing is h h 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 1) 1) Heb. 1.3 . Persons .

A Person is a 2) 2) Ioh. 1.1 . Ioh. 5.31.37 Ioh. 14.16 . distinct subsistence of the 3) 3) Col. 2.9 . Iohn 14.9 . whole God-head .

There are 4) 4) 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 diuers manner of beeings of * * 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 i i 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 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 k k Mat. 11.27 Mat. 3.17 . naturall Sonne Christ : secondly , in respect of the Elect , his l l 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 m m Pro. 30.4 . Sonne , because hee is n n Psal. 2.7 , Heb. 1.5 . begotten of his o o Heb. 1.3 . Phil. 2.6 . Fathers substance or nature : and he is called the Word : first , because the p p Basil. sup. 1 Johan . conception of a 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 q q 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 r r 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 .

The third Person is named the s s Isa. 63.10 . 2 Cor. 13.13 holy Ghost : first , because hee is t t Ioh. 4.24 . 2 Cor. 3.17 . spirituall without a body : secondly , because hee is spired , and as it were , breathed from both the u u 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 x x 1 Pet. 1.15.16 . holy in his owne nature , and also the immediate y y 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 which 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 a a 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 Sonne and together with 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 b b Filius Dei 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quoad essentiam absolutam , est quidem a seipso , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : sed ratione 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , siue Esse personalis per aeternam generationem à Patre existit ; ideoque 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 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 c c 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 , d d 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 , tanquam 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 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 which those externall 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 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 who was in his Diuinitie the Son of GOD , should be in his Humanitie 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 : who by his eternall natiuitie was not the Sonne .

Thirdly , because it was 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 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 naturam humanam 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 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 actuall position , or locall extension according to his * * Secundum esse naturale Christus non est vbique . 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 vbique . 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 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 personarum 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 a a Rom. 11.36 Father created and still gouerneth the World by the Sonne in the holy Ghost ; therefore these external actions are indifferently , in b b 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 .

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 Ghost proceeding : Persona est ipsa essentia diuina contracta , ad certum & peculiarem subsistendi modum . Zanchius wee make not three Essences , but onely shew , the diuers maners of subsisting , by which the same most simple , eternall & vnbegotten 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 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 rebus , 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 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 three persons ) is but one , Sacramentum 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 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 Deum esse spiritum . P. Mart. loc. com . cap. 11. Iehouah , or rather a a 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 whom 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 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 which hee promised in his Word to the Fathers , which 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 was pronounced vpon the Israelites deliuerance , to be the rule of righteousnesse , after which 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 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 aeternum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 which 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 vs , that because he hath promised , hee will surely vpon a a Isa. 55.7 . our Repentance forgiue vs all our sinnes , at the time of death b b Ioh. 12.26 Ioh. 14.2.3 . receiue our Soules , and in the Resurrection c c 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 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 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 . 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 . * * Incumbit 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 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 personarum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 dictum 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 ; 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 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 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 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 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 fundamentum & 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 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 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 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 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 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 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 , before and after .

From these two doe necessarily flow three other Absolute attributes .

1 Vnmeasurablenesse , or vbiquitie , whereby he is of infinite extension , a a

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 vbique totu● , & in seipso totus est . Aug.

Deus est intellectualis Sphaera , cui ut centrum est vbique 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 b b Psal. 19.1 . Hos. 2.21 . there his power , wisedome , and goodnesse , is in a more excellent manner seene and enioyed : as also because that vsually hee doth from thence poure both his blessings and iudgements .

Thirdly , more speciall , by which God b b 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 c c Col. 2.8 . dwelleth in Christ bodilie .

2 Vnchangeablenesse , whereby God is void of all change : both in respect of his d d Rom. 1.23 . Isa. 40.28 . Psal. 102.27 . &c. essence and e e 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 f f 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 a a 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 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 b b 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 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 scientia & sapientia in deo non distinguntur . Tilen. Nam sapientia in homine est habitus intellectui impressus , qui de deo dici non debet , cuius intellectus est ipsa sapientia . 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 c c 1 Tim. 2.5 . Rom. 9.19 . Eph. 1.5 . necessitie hee willeth himselfe , as the soueraigne good : and ( by willing himselfe ) willeth most d d Deus voluntate sua cuncta constituit . Trism . in 4. dial . Pim. Hinc Orpheus Deum vocat necessitatem , ratione sc●●nferiorū , quod omnia ipsi parere cogantur . freely 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 non 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 a a 1 Ioh. 3.1 . good-will , whereby hee ordeineth his elect to bee freely saued through Christ , and b b 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 d d Rom. 2.5 . &c. 2 Th. 1.6 . &c. 2 Tim. 4.8 . Deu. 7.9.10 . recompenceth men and * * Deus principium & sinem & media rerum omnium tenens , rectaque linea incedens , è vestigio habet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 diuinae legis vindicem simul vt quicquam sanctionum 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 e e 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 gladium 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 , g g Psa. 145.7.9.16 Mat. 19.17 . In creaturis multa inueniuntur bona , ergo creator multo magis est bonus : Imò 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ipsum bonum . whereby God willingly communicateth his good with his creatures : and because hee communicates it freely , it is termed Grace . 5 Truth , whereby h h 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 i i 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 , k k 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 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 , l l Psa. 106.23 29.40.41 . Num. 25.11 . Jra Dei non est aliud quam 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 acerbitatem , 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 , m m 2 Cor. 19.2 temporall to the elect : n n 1 Thes. 1.10 . eternall to the Reprobates .

4 The Power of God is that whereby he m m 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 n n 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 both the right and propriety in all things , as o o 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 p p Rom. 9.15 Ionas 4.11 . will haue spared , and subdue all his Enemies whom hee will haue q q 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 r r 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●us 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 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 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 .

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 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 non obuiat relationis oppositio . one onely , which is nothing else but the Diuine Essence it selfe , by what Attribute soeuer you call it . But in respect of our reason they are said to be so many different Attributes , for our a a Attributa Dei omnia ita in ipso sunt , vt sint ipsum , ita insunt , vt nihil antecedat , nihil subsequatur , sed ex intellectione nostra ( quae perquam vmbratilis est ) alia alijs priùs animo comprehenduntur . Scaliger . Ex. 365. sect. 6. Vnderstanding conceiues by the name of Mercy a thing differing from that 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 1) 1) Quae de Deo dicuntur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , relatione ad creaturas , & sic secundum accidens : non exprimunt mutationem in diuina essentia ▪ sed in creaturis factam . Negantur ergo de Deo accidentia realia , non autem predicata accidentalia . Accidents in the Essence , as in a Subiect : but the very 2) 2) 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 (3) (3) Essentia diuina identificat sibi omnia , quae sunt in diuinis . Biel. sup. 1. sent , d. 1. q. 5. whatsoeuer God is , hee 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 bonum , 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 .

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 , 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 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 a a Psal. 90.2 . eternall , b b 1 Kin. 8.27 . infinite , c c Gen. 17.1 . Iob. 15.25 . almightie , d d Isa. 6.3 . Apoc. 4.8 . and 15.4 . holy , e e Rom. 11.33 and 16.17 . wise , f f Ex. 34.6.7 . Psal. 108.4 . and 103.11 . and 145.8.9 iust , g g Deut. 32.4 Gen. 8.25 . Psal. 145.17 . mercifull , h h Ioh. 4.24 . Spirit , and most i i Deut 32.4 . perfect , k k 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 l l 1 Kin. 8 27. Psal. 139.2 . Ier. 23 23. present in all places , m m Isa. 40.26.28 . Dan. 4.32 . ruleth Heauen and Earth , vnderstandeth n n 1 Kin. 8.39 Ier. 17.10 . all mens harts , o o Isa. 63.16 . knoweth all mens miseries , and is onely p p 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 , 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 ●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 wee 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 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 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 , who 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 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 , quam in seipsis· Dionis . de diuin. cap. 5. perfection in GOD : and when in Heauen wee shall haue an Immediate communion with 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 bonum & 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 know him by loue . 1 Ioh. 4.8 . For God is loue , and a a Ephe. 3.19 the knowledge of the loue of God passeth all knowledge . For all knowledge besides to know b b 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 c c 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 d d 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 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 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 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 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 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 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 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 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 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 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 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 : 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 was 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 with 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 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 like vnto GOD in a a 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 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 a a Ephe. 2.3 . Gen. 6.5 . Nature is infected with a pronenesse to euery sinne continually , the b b Rom. 12.2 . Eph. 4.17 . Minde is stuffed with vanitie , the c c 1 Cor. 2.14 Vnderstanding is darkened with ignorance , the d d Phil. 2.3 . Will affecteth nothing but vile & vaine things : All her e e 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 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 f f Ioh. 8.44 . Diuell , so farre ; as it once g g Gen. 6.6 . repented the Lord that euer he made man .

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

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 i i Rom. 2.4.5 Ier. 28.13 . blessings , and k k Isa. 28.13 . graces turne to ruine . l l 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 m m Rom. 1.21 24.26 . giuen vp to the n n 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 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 with 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 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 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 , ( 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 , 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 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 , 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 .

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 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 ? The Eare can minister no comfort .

Then shee intimates her griefe vnto the Tongue . O Tongue who wast wont to brag it out with 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 with 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 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 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 friends , 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 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 ? what s become of the sweet relish of all my delicious fare ? All the wordly goods which I so carefully gathered , would 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 , 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 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 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 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 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 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 : 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 .

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 a a Luk. 8.28 . & 16.23 . deepe of the endlesse b b Thes. 1.10 . wrath of Almightie God : which is called the c c Mat. 23.33 damnation of hell . This fulnesse of cursednesse is either particular or generall .

Particular , or that which in a lesse measure of fulnesse , lighteth vpon the d d 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 , who knoweth all things : maketh her , by his 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 latum 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 e e 2 Pet. 2.4.9 Iude ver. 6. Apo. 11.18 . greater measure of fulnesse , which shall be inflicted vpon both thy f f 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 , what a wofull Salutation will there be , betwixt the damned Soule and Body , at their revniting at that terrible day !

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 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 who shall be able to stand ? Apoc. 6.16.17 . Why tremblest thou thus , O Earth , at the presence of the Lord , and wilt not open thy mouth and swallow mee vp , as thou diddest Korah , that I be seene no more ?

O damned Furies ! I would yee might without delay , teare me in pieces , on condition that you would 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 witnesses ) shall accuse thee : the Diuels who tempted thee to all thy lewdnesse , shall on the one side , testifie with thy Conscience against thee : and on the other side , shall stand the holy Saints and Angels 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 h h 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 will be impossible : ( for on that condition thou wouldest i i 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 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 with 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 , 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 will seeme vnto thee a Hell , before thou goest into hell , but to heare it .

Into which 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 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 with 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 hunger : thy drunken Throate shall be parched with 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 , when 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 wast many times to haue repented , and yet diddest suffer 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 of vtter 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 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 wast the first day that thou wast cast into them : yea , so farre are they from ending , that they are euer but beginning . But if after a thousand times so many thousand yeeres , thy damned soule could but conceiue a hope , that those her torments should haue an end , this would be some comfort to thinke , that at length an end will 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 : which euery damned reprobate must suffer , so long as GOD and his Saints shall enioy 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 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 a a Ioh. 3.5 . spirit , in the wombe of his b b Gal. 4.26 . mother , the Church : and is c c 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 d d Gal. 4.6.7 . 2 Cor. 6.18 . father . So that the e e 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 , f f Rom. 4.8.25 . Rom. 8.1.2 . 1 Pet. 2.24 . freely and fully forgiuen vnto him . And all the g g Rom. 4.5.19 . righteousnesse of Christ as freely and fully imputed vnto him : and so God is h h 2 Cor. 5.29 reconciled vnto him : and i i Rom. 8.33.34 . aprooueth him as righteous in his sight and account .

3 Hee is freed from Satans k k Act. 26.18 Ephes. 2.2 . bondage , and is made a l l Ioh. 20.17 Rom. 8.29 . brother of Christ , a fellow m m Rom. 8.17 heire of his heauenly kingdome , and a spirituall n n Apo. 1.6 . King and Priest , to offer vp o o 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 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 , which he deserued to crosses and to fatherly corrections : yea all a a Rom. 8.28 . things , all b b Psa. 89.32.33 . Psal. 119.71 . Heb. 12.10 . 2 Cor. 12.7 . calamities of this life , c c 1 Cor. 3.22 & 15.54.55 . Heb. 2.14.15 . death it selfe ; d d 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 e e 1 Thes. 5.23 . 1 Pet. 1.2 . Sanctifieth him by degrees throughout : f f Rom. 8.9.10 . so that he doth more and more die to sinne , and liue to righteousnesse . 2 Assures him of his g g Rom. 8.16 adoption , and that he is by grace the childe of God . 3 Encourageth him to come with h h Heb. 4.10 . Ephes. 3.12 . boldnesse and confidence , into the presence of GOD 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 his a a Psa. 8.5 . &c. Heb. 2.7.8 . soueraignty ouer the creatures which he lost by Adams fall : & from thence free b b 1 Cor. 9.1 . Rom. 14.14 . 1 Tim. 4.2 . &c. liberty of vsing all things , which God hath not c c 1 Cor. 9.19 21 restrained , so that he may vse them with a good d d 1 Cor. 3.22 23 Heb. 2.7 . conscience . For to all things in heauen and earth he hath a sure e e 1 Cor. 3.22 title in this life , and he shall haue the plenary and peaceable f f 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 g g 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 .

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 from the power of the Deuill . 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 a a Phil. 3.20 . conuersation , and b b Col. 3.2 . affection is there before him . Death is neyther strange nor fearefull vnto him : not strange , because he c c 1 Cor. 15.31 dyed daily : not fearefull , because whilest hee liued , hee was dead , and his life was d d Col. 3.3 . hid with Christ in God . To dye , vnto him therefore , is nothing else in effect , but to e e Apoc. 14. rest from his labour in this world , to goe f f 2 Cor. 5.6 . home to his g g Ioh. 14.1 . fathers house , vnto the h h 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 i i Psal. 41.3 . maketh all his bed in his sicknesse , and strengtheneth him with faith and patience , vpon his bed of sorrow ; and when hee begins to enter into the way of all the world , hee giueth ( like k k 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 waxeth 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 him inwardly with aboundance of spiritual light . His soule feareth not n n 2 Cor. 5 8. but is bold to goe out of the body , and to dwell with her Lord . Hee sigheth out with Paul o o Phil. 1.23 . cupio dissolui , I desire to be dissolued and to be with Christ . And with p p 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 with the Saints , q q Apoc. 6.10 How long O Lord , which art holy and true ! r r Apo. 22.20 Come Lord Iesus , come quickely . And when the s s Iob 14.5 . appointed time of his dissolution is come , knowing that hee goeth to his t t Psal. 31.5 . Father and Redeemer in the peace of a good 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 u u 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 with Dauid : x x 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 , y y Acts 7.59 . Lord Iesu receiue my spirit . Hee no sooner yeelds vp his sacred Ghost , but immediately the z z Mat. 18.10 Act. 12.15 . and 27.23 . holy Angels , who attended vpon him from his birth , vnto his death a a Luk. 16.22 : carry and accompany his Soule into Heauen , as they did the Soule of Lazarus into Abrahams bosome , b b 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 c c Psal. 91.11 . Heb. 1.14 . charge , the other to receiue their d d Apo. 14.13 and 22.12 . reward .

The Body in conuenient time , as the sanctified e e 1 Cor. 19. Temple of the holy Ghost : the f f 1 Cor. 6.15 Mat. 26.26 . members of Christ , nourished by his Body , the g g 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 h h 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 i i 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 with the Soule , of life and glory euerlasting . 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 .

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

Oh! what ioy will it be to thy Soule , which was wont to see but miserie , and sinners , now to behold the face of the God of Glory ? yea , to see Christ well comming thee as soone as thou art presented before him by the holy Angels , Col. 1.16 . Ephes. 1.21 . with an Euge bone serue ! Well done , and well-come good and faithfull seruant , &c. enter into thy masters ioy ! And what ioy will 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 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 with 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 will they now be much more ioyful to behold thy Coronation ; 1 Tim. 4.8 . and to see thee receiue thy Crowne which was laid vp for thee against thy comming . For there the crowne of Martyrdome , shall be put on the head of a Martyr : who for Christs Gospell sake endured torments : the Crowne of virginitie on the head of a Virgin , which 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 , who liberally relieued the poore : the Crowne of incorruptible glory on the head of those Pastors , who by their preaching and good example , haue conuerted soules from the corruption of sinne , to glorifie God in holinesse of 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 : 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 a a 2 Pet. 3.10 12.13 . dissolued , and purified with fire .

2 At the b b 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 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 f f Isa. 65.20 . perfection 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 , g g 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 was 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 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 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 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 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 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 .

And in respect of these foure qualities , 1 Cor. 15.46 〈◊〉 p●st resurrectionem erunt corpora , non quia corpora esse desiste●t , sed quia spiritu viuificante 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 ; a a 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 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 the world , and the workes therein , shall in a a a 1 Cor. 15.52 . moment , in the twinkling of an eye ouertake them as it b b 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 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 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 ( when 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 walking 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 ; but euery good worke which 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 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 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 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 which the LORD gaue a a 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 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 gentium posui eam . That from Zion as from 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 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 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.

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 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 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 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 . 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 giuing testimony to the righteous sentence and iudgement of Christ the supreame Iudge .

After the pronouncing of the Reprobates sentence and condemnation , Christ will 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 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 with the Father , and the holy Ghost , in his Kingdome of Glory for euermore : 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 with 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 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 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 a a 1 King . 8. Heauen of Heauens , or the b b 2 Cor. 12.2 . ● . third Heauen , called Paradise , whither Christ , ( in his 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 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 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 . 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 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 a a Visio Dei beatifica solà est summ●● bonum nostrum Aug. lib. de Trinit. cap. 13. beatificall vision of GOD is that onely that can content the infinite minde of man . b b ●●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 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 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 ) 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 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 Deus . 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 rerum 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 more perfect , and blessed manner . Hee himselfe will then supply ●hei● vse : nay , the best creatures ( which 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 who gaue them this excellencie ! When wee behold the wisedome of men who ouer-rule creatures stronger then themselues ; 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 whom all these Creatures haue receiued this sweetnesse ! When we behold the admirable colours which 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 was 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 .

Apoc. 5.10 . 1 Pet. 2.9 . Rom. 16.10 . 2 They shall be all Kings and Priests . Spirituall Kings , to raigne with 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 weare 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 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 what 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 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 ( with 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 , with 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 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 .

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 .

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 .

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 . 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 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 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 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 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 changed , & 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 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 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 not heard , nor the heart of man can conceiue : which because it cannot enter into vs , wee 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 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 a a 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 b b 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 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 , ( which they shall enioy ere long ) before the corruptible trash of the earth , which last but for a season ?

Abraham and Sarah left their owne Country and possessions , to c c 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 d d 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 e e 1 Reg. 19.4 besought the Lord to receiue his soule into his Kingdome ; and went willingly ( though in f f 2 Reg. 2.15 a fiery Chariot ) thither . Paul ( hauing once seene heauen ) continually g g Phil. 1.23 . desired to be dissolued , that hee might be with Christ . Peter ( hauing spyed but a glimpse of that eternall glory in the Mount , ) wished , that hee might dwell there all the dayes of his life , saying , h h 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 i i Ioh. 17.5 . to receiue him into that excellent glory . And the Apostle witnesseth , that ( k k 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 . Ignatius ( Paules Scholler ) being threatned ( as hee was going to suffer , ) with 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 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 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 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 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 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 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 the practise of Pietie .

THose Hinderances are chiefely seauen .

I. An ignorant mistaking of the true meaning of certaine places of the holy Scripture , 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 , 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 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 who 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 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 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 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 a a Apo. 3.8 . white rayment , yea , b b Apo. 19.8 . pure fine linnen and shining , farre vnlike thy c c Ier. 13.23 . Leopards spots , and d d 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 e e Gal. 2.15 . Testament none 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 : whosoeuer 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 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● 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 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 ▪ 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 be saued : neither was he euer predestinated to life eternal . Therefore the Scripturs saith , that Christ wil reward euery man 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 nothing but their works . And at the last day he will giue the heauenly Inheritance onely to them who haue done good workes ; a a Mat. 25. in feeding the hungry , cloathing the naked , &c. At that day , b b 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 c c Rom. 2.8 . vengeance . To be rich in good workes is the surest foundation of our assurance d d 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 e e Gal. 5.6 . auaileth in Christ but that which worketh 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 with his heate , and Water with his moisture : and that faith which doth not iustifie her selfe by good workes before Men , is but f f Iam. 2.26 . a dead Faith , which will neuer iustifie a mans soule before God . But a iustifying faith , g g Act. 15.9 . purifieth the heart , and h h Act. 16.18 1 Thes. 5.23 . sanctifieth the whole man throughout .

II. From the doctrine of Gods eternall i i 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 damned , no meanes can doe any good . Therefore all workes 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 b b 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 c c Rom. 8.29.30 . Iohn 15.16 . meanes . And they ( saith d d 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 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 e e Luk. 15.10 Angels and f f 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 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 , & liberum suum arbitrium perdidit . Aug. Ench. ad Laur. cap. 30 integritie 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 , b b 2 Cor. 3.5 . Per lapsum , arbitrii libertas in naturalibus 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 , with a Free-will : for so the Apostle saith , that c c 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 ) d d 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 e e Ioh. 8.36 . Liberum arbitrium , non nisi gratia Dei efficitur . liberum . Aug. ad Colos. c. 7. when the Sonne shall make vs free , then shall wee be free indeede : and , f f 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 the knowne truth , and by enabling euery one of them , according to the measure of grace which hee hath receiued , Voluntas humana non libertate gratiam 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 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 in absolute perfection . Thus with Dauid , they g g Ps. 119.112 apply their hearts to fulfill Gods Commandements alwayes vnto the end . And then the h h Ioel. 2.28.29 . Zach. 12.10 . Quod iubet , iuuat . Aug. Spirit of grace which was promised to be more aboundantly poured forth vnder the Gospel , helpeth them in their good endeuours and assisteth them to doe what he commands them to doe . And in so doing , GOD accepteth their i i 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 k k 1 Ioh. 5.3 . Gods commandements are not burdenous . And S. Paul saith , l l Phil. 4.15 . I am able to doe all things through the helpe of him that strengthneth me . And Z●chary and Elizabeth are said , m m Luk. 1.6 . to walk● in all the Commandements of the Lord , without reproofe . Hereupon CHRIST n n 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 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 h h Rom. 15.18 obedience in word and deede : the i i Col. 3.5 . mortifying of their members : the k k Gal. 5.24 . Rom. 6.12.13 . crucifying of the flesh , with the affections and lusts thereof : l l Rom. 6.4.5 Rom. 8.11 . resurrection to newnesse of life : m m Gal. 5.25 . walking in the spirit : n n 1 Ioh. 5.4 . ouercomming of the world by faith . So that though no man can say as CHRIST , o o Iohn 8.46 . which of you can rebuke me 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 p p Rom. 1.24 28. giues him ouer to be led by his owne lusts , the surest signe of a reprobate sense . Thus the Law which 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 q q 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 r r 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 with 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 , which 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 , 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 will 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 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 ; 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 a a Rom. 1.16 . the power of God vnto saluation , to euery one that beleeueth . And where this diuine ordinance is not , b b Pro. 29.18 the people perish : and whosoeuer shall refuse it , c c 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 the d d Isa. 11.12 . standard or ensigne of Christ ; to which all Souldiers and elect people must assemble themselues . When this Ensigne is displayed , as vpon the Lords day , hee is none of Christs people , that e e Isa. 2 2.3 . flockes not vnto it : neyther shall any drop of the f f Zach. 14.17 raine of his Grace light on their soules . Thirdly , it is the ordinary meanes , by which the holy Ghost g g 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 h h Ioh. 10 . 27· sheepe , and of the i i Ioh. 3.29 . Bridegroomes friend ; then must it be a fearefull marke of a reprobate k k 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 l l 1 Cor. 1.21 by this foolishnesse of preaching it pleaseth GOD to saue them which beleeue . Their state is therefore fearefull , who liue in peace , without caring for the preaching of the Gospell . Can men looke for Gods Mercy , and despise his meanes ? m m Lu. 10.16 . He ( saith Christ of the Preachers of his Gospell ) that despiseth you , despiseth mee . n n 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 o o Iudg. 2.1 . &c. Israelites heard Phineas message , they had neuer wept . Had not the Baptist p p Luke 7.32.33 . preached , the Iewes had neuer mourned . Had not they who crucified Christ heard Peters q q Acts 2.37 . Sermon , their hearts had neuer beene pricked . Had not the Nineuites heard Ionas r r Iohn 3.5 . preaching , they had neuer repented , and if thou wilt not s s Pro. 28.9 . heare and t t 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 , which they outwardly promise and repr●sent . And to this ende Baptisme is called the u u Tit. 3.5 . washing of regeneration , and renewing of the Holy Ghost : and the Lords Supper , x x 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 ; 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 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 men 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 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 a a 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 b b Ioh. 11.5 . poore receiue the Gospell , and that c c Mat. 19.23.24 . fewe rich men shall be saued . And , That howsoeuer many are called , yet the chosen are but few . d d Mat. 22. Neither did the multitude euer saue any 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 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 ) 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 . h h Rom. 2.4 . 2 Pet. 3.10 . But when his patience is abused , and mans sinnes are ripened : his Iustice will at once both i i ● 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 already smitten with the heauiest of Gods Iugdements , a a 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 b b 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 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 , whereupon 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 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 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 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 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 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 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 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 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 e e 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 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 a a 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 b b Ioh. 16.24 . Verse 22. CHRIST promised his Disciples , in the middest 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 , c c Psal. 51.12 Restore me to the ioy of thy saluation . And if Angels in Heauen d d 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 e e 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 ( when 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 tribulation , they shall be sure to haue the Holy Ghost to be their f f Iohn 14.16.17 . Comforter , who will g g 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 h h Isa. 57.21 no peace , saith Isay : his i i Eccles. 2.2 . laughter is but madnesse , ( saith Salomon : his riches are but k k Abak. 2.6 . clay , saith Abakkuk : nay , the Apostle esteemes them no better then l l Phil. 3.8 . dung , in comparison of the pious mans treasure : all his m m 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 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 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 was baptised , and to day is buried , then Methusalems , who liued nine hundred sixtie nine yeeres , and then dyed ? of the two ; happier 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 quoque cum 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 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 walke 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 vsque 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 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 Noble-man , lay aside the high conceit of thy Honour ! Death ere it be long , * * Sceptra ligonibus aequat . will 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 will 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 a a Iob 14.14 thy time is appointed , thy b b Iob 14.5 . moneths are determined , thy c c Psal. 90.12 Dan. 5.26 . Stat sua cuique dies . Virg. dayes are numbred , and thy very d d Ioh. 11.9 . and Iohn 13 1. last houre is limited , beyond which thou shalt not passe : for then , the e e Iob 17.13 . first borne of Death , mounted on his f f 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 : wherein thou must be brought forth to g g 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 h h 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 , who had purposed to 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 which 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 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 a a Eccl. 12.1 . yeeres draw nigh , when as thou shalt say , I haue no pleasure in them . GOD euer required in his seruice , the b b Exod. 13.2 first borne ; and the c c Exo. 22.29 first fruits , and those to 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 e e Eccl. 12.12 remember to serue their Creator in the daies of their youth , and f f Gen. 22.3 . earely in the morning , like Abraham , to sacrifice vnto GOD the yong Isaak of their age . g g 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 ? h h Mal. 1.8 . Offer it vnto 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 i i 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 , k k 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 . 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 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 : who 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 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 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 which the feare of death enforceth , dyes with a man dying . And the Hypocrite who 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 , finisque 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 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 the Hypocrites , where shall be weeping and gnashing of teeth . But if thou louest a a 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 b b Psal. 90.9 . tale that is tolde , a c c Iames 4.14 vanishing vapour , a flitting d d Ps. 109.23 . shadow , a seeming e e Psal. 76.5 . Psal. 90.5 . dreame , a glorious flower , growing and f f 1 Pet. 1.24 flourishing in the g g Psal. 90.6 . morning , but in the euening cut downe and withered , or like a weauers h h Isa. 38.12 . shittle , which by winding here and there , swiftly vnwindeth it selfe to an end . It is but a i i 2 Cor. 4.17 moment , saith Saint Paul . O then the madnesse of man ! that for a moment of sinful k k Heb. 11.25 pleasure wil hazard the losse of an l l 2 Cor. 4.17 eternall waight of glory !

These are the seuen chiefe hinderers of Pietie which 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 , whose thoughts are vaine , whose deedes are vile , whose pleasures haue scarse beginnings , whose miseries neuer knowes end : what wise man would incurre these hellish torments , 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 , will one day proue the bitterest 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 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 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 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 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 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 : dreame not to goe to heauen , by any neerer or easier way 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 who 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 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 , whether hee commeth by Death , or by Iudgement . Which that thou 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 will 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 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 will attempt to fill it with worldly cares , or fleshly desires , so that it will grow vnfit for the seruice of God : all the day after sending foorth nothing but the stench of corrupt and lying wordes , 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 a a Psal. 51. contrite heart , the b b Rom. 8. groanes of thy spirit , and the c c Hos. 13.2 . calues of thy lippes , as thy morning sacrifice , and the first fruits of the day , and as soone as thou 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 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 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 . 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 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 wakest and 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 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 wee are richly apparelled in the sight of men , we 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 with a roabe wee may couer our selues from perpetuall shame , and shield our soules from that fiery colde that will procure infernal weeping and gnashing of teeth . Mat. 22.13 . And withall consider how blessed a people were our Nation if euery 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 will 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 were , 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 the day-spring with 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 Morning , first reade a Chapter in the Word of GOD : then Meditate a while with thy selfe how many excellent things thou canst remember out of it :

As 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 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 words vnto thee , to excite thee to those vertues , to diswade thee from those vices : assuring thy selfe , that if such sinnes ( as 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 , 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 a a 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 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 b b 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 , 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 c c Exod. ●6 . 36 . holinesse , whereof hee warneth vs by repeating so often , d d 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 with e e Leuit. 10.1.2 . strange fire , ( like those now a-dayes , who offer prayers from hearts fraught with the fire of lusts and mal●●e : ) the Lord would 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 with 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 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 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 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 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 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 with mee according to my deserts . 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 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 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 , 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 , wherwith thou hast already endued 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 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 , which was 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 with 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 , who 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 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 wakened 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 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 , 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 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 . 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 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 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 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 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 whole nights and vigils in watching and praying for the forgiuenesse of their sinnes : and that they might be found readie at the comming of Christ . And how that Dauid was 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 with him one houre in praying ; what 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 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 a a 1 Cor. 14.15 . and 16.26.37 . vnedifying Tongue , ( fit onely for the children of b b Gen. 11.7.9 Apoc. 17.5 . mysticall Babylon ) mutter ouer vpon their c c 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 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 d d Ioh. 17.3 . onely God . And indeede , a prayer in priuate deuotion , should be one e e 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 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 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 , which 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 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 .

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 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 with 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 , 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 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 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 .

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 committed against thy diuine Maiesty . And deliuer me from al those iudgements , which are due vnto mee for them , and sanctifie my heart 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 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 a a Eph. 4.23 . Mat. 15.18.19 . first motion . Dash b b Psal. 137.9 Babylons children , whilest they are young , against the stones . Tread betimes the c c Isa 59.5 . Cockatrice 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 curam 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 worlds 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 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 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 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 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 mounted to great dignities , would haue contented themselues with * * Dimidium plus toto . Hesiod . meaner : had they knowne their a a

Feriunt summos fulmina ●ontes . Hor.

Tangunt 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 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 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 a 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 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 animum 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 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 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 , b b Psal. 49.18 . others will 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 , c c 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 thou one of them that make it worse .

10 Lastly , thinke often of the d d 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 , 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 a a Mat. 12.36 idle word : that in b b 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 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 c c 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 d d 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 mendacem 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 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 f f Prou. 6.30 . Acts 3.17 . 1 Tim. 1.13 . infirmitie , or against his will , and him who offendeth g g 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 wouldest thy meate from poyson : and let thy talke be h h Eph. 4.29 . Psal. 1.2 . Prou. 31.26 . gracious , that hee that heares thee , may grow better by thee : Pii est actos reddere pios . and be euer more earnest when thou i i 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 , illique 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 with them all the good things that thou knowest . The more good thou teachest others , the more will God still k k Marke 4.24.25 . minister vnto thee . For , as the gifts of men by much vsing doe perish and decrease : so the gifts of God by much vsing doe the more grow and increase , like the l l 2 King . 4.2 . Widowes Pitcher of Oyle , which , the more it poured to fill other vessels , the more it was still replenished in it selfe .

4 Beware that you beleeue not all that is told you , & that you tell not m m 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 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 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 ) belluarum & 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 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 worst mans amendement , then his punishment . Crudelis animi est alienis malis gaudere , & non misereri communem 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 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 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 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 a a 1 Pet. 5.12 praising , be discreet , in b b Ro. 12.10 * * Affabilitas & comitas res funt nullius impendii , amicitias tamen magnas conglutinant 〈◊〉 exhibitae , dissoluunt praetermissae . saluting , curteous in c c 1 Thes. 5.26.14 admonishing , friendly , in d d 2 Thess. 3.15 . Leui. 19.17 . forgiuing , mercifull , in e e Psa. 15.4 . Eze. 17.15 . promising , faithfull , and bountifull in f f 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 . 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 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 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 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 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 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 diligence , 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 .

6 Be not proud for any externall worldly 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 .

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 .

7 Marke the fearefull ends of notorious euill men , to abhorre their wicked 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 : 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 with care and a a 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 b b Pet. 2.13 . humane ordinance they serue thee ; yet by a more peculiar right , they are c c Leuit. 25. ●55 . Gods Seruants . 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 ouer * * Si 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 imperium 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 .

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 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 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 a a 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 whom thou must shortly appeare to be iudged thy selfe : at what time thou maist leaue to thy Friend , this for thine Epitaph : Nuper eram Iudex , iam Iudicis ante Tribunal Subsistens , paueo : iudicor ipse modò .

Many ( I know not vpon what grounds ) seeme to be much agrieued with 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 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 opusque multum , 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 wrought in the time which is past , and what a reckoning thou shouldest make , if thy Master should call thee this day to thine accounts . Be therefore carefull hence-forth , to make the most aduantage of thy short time that remaines , as a man would 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 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 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 , 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 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 , 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 .

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 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 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 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 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 , with all manner of pollution and vncleannesse . My eyes in taking pleasure to behold vanitie , Psal. 119.37 . mine eares in 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 which 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 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 which 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 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 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 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 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 , with griefe of heart be humbled for my sinnes present , and with 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 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 , 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 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 walke 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 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 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 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 with 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 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 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 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 . with 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 . 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 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 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 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 barely vnstript of al that thou hast in the world , Nudus in hunc mundum 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 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 God and praier , as it were with 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 , 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 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 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 was 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 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 would not be euery Sessions , so full of theeues , robbers , traytors , and murtherers . But alas , most Housholders make no other vse of their Seruants , 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 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 will 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 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 which 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 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 wickednesse and vnthankfulnesse haue deserued ; what other thing might we , O Lord , expect from thee , but shame and confusion in this life , and in the world 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 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 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 , and loue of thy Maiestie ; so that wee may daily encrease in the obedience of thy word , and in a conscionable care of keeping thy Commandements .

And now , O Lord , wee 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 wilt glorifie vs in thy heauenly Kingdome , when this mortall life is ended . Likewise we 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 granting vs so gracious a time of Repentance . Also we 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 , we 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 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 whereunto our natures are most prone . Set a watch before the doore of our lips , that we 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 , which thou knowest to be needfull for vs , that wee may the better be enabled to serue thee in holinesse and righteousnesse . 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 with 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 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 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 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 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 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 if thou doest not feed ; will 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 mancipium 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 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 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 : 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 . 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 . 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 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 with this snare , Gen. 3.17 . 1 Tim. 4.4.5 . then with 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 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 , wee 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 vnto life euerlasting . Lord defend and saue thy whole 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 , wherewith thou hast refreshed vs at this time . Lord , forgiue vs all 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 ordinary recreation ; as doe men of impure spirits , who 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 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 wilt 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 :

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 .

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 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 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 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 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 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 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 , 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 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 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 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 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 , which Christ himselfe hath taught vs to say vnto thee . Our Father , &c.

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 , whereon 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 weeke , 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 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 Dominicum 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 ( which 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 a a Heb. 7.11.12 Ephes. 4.8.11.12.13 . Leuiticall Priesthood of the Law , to the Christian 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 was fortie dayes instructing Moses in Sinai , what hee should teach , and how hee should rule the Church vnder the Law : So hee continued fortie dayes teaching his Disciples in Sion what they should preach , and how they should gouerne the Church vnder the Gospell . And seeing it is manifest that within those fortie dayes , Ephes. 4.1.11.12 . Christ appointed what Ministers should teach , and how they should gouerne his Church to the worlds end ; it is not to be doubted , but that within those fortie dayes hee likewise ordayned on what day they should keepe their Sabbath , and ordinarily doe the workes 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 worship . Neyther is it a thing to be omitted , that the Lord , a a Acts 1.7 . who hath times and seasons in his owne power , appointed this first day of the weeke , to be the very day b b 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 c c Act. 2.14 . preaching of the Word , the d d Act. 2.38.41.42 . administration of the Sacraments , and the e e Act. 2.31.39 loosing of the sinnes of penitent sinners : vpon these and the like grounds , f f 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 was instituted of the Lord , for the remembrance of his death : so the Christian Sabbath is called the g g 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 h h 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 , 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 substantia 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 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 now farre greater reason 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 a a 2 Cor. 5.17 Olde things are passed away , and all things are become new : b b Gal. 6.15 . new creatures , c c 1 Pet. 2.10 new people , d d Ephe. 4.24 . new men , e e Col. 3.10 . new knowledge , f f Mat. 26.28 new Testamant , g g Ioh. 13.14 new Commandement , h h Apoc. 2.17 new names , i i Heb. 10.20 new way , k k Apoc. 3.9 . new song , l l Luke 5.36 new garment , new Wine , new vessels , m m Apoc. 21. new Ierusalem , n n 2 Pet. 3.13 new Heauen , and a new Earth . And therefore of necessitie there must be in stead of the olde a new o o Isa. 66.22 . Heb. 4.9 . Sabbath day , to honour and praise our Redeemer , and to meditate vpon the worke 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 , deserued a Sabbath for to solemnize the memoriall of so great a worke , to the honor of the worker , 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 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 commandement . 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 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 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 .

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 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 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 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 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 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 ) ordained : that the Christians should keepe the holy Sabath , vpon that seauenth day which is the first day of the weeke . a a 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. b b

The Syriack translation hath Quum congregamini , non sicut iustum 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 , c c 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 .

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 a a 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 religion . 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 lest it should hinider his preaching : but not their holy meeting on the Lords day , for it was 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 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 ; will 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 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 was by the preaching of the word shewed , 1 Cor. 11.26 . Paul preached vnto them ; &c. And that none kept these meetings but Christians , who onely are called Disciples , Act. 11.26 . But at Philippi , where 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 was the Christians vsuall manner to a a 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 weeke . 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 from death to life vpon that day , throughout all the Churches which the Apostles planted ? Which , Saint Iohn calleth the b b 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 with the day , the blessing of the Sabbath is likewise translated to the Lords day : because that all the sanctification belonging to this new world is in CHRIST , 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 world ; therefore the Sabbath can neuer be altered from this day , to any other , whilest this world 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 warrant 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 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 with God , to keepe his Commandements : and God hath couenanted with vs , to free vs from the Curse , and to assist vs with his spirit to keepe his Lawes . And that this Commandement of the Sabbath ( as well 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 , would eyther more carelesly neglect , or more boldly breake this Commandement , then any other . Secondly , because that in the practise of this Commandement , the keeping of all the other consisteth : which 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 would make a man amazed ( saith Mr. Caluin , ) to consider how eft , and with 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 whole honour and seruice .

And it is certaine ; that hee 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 what will shortly become of Religion , and that peace , and order , 1 Cor. 14.33 40. which God will haue to be kept in his Church ? The Sabbath day is Gods Market day , for the weekes prouision , wherein hee will 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 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 with so many morall reasons , it is euident , that the Commandement it selfe is morall .

2 Because it was commanded of GOD to Adam in his Innocencie : whilest ( 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 day cannot be simply a Ceremonie , but an essentiall part of Gods worship , enioyned vnto man when there was 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. wrote with his owne Fingers in Tables of stone , to signifie their authoritie and perpetuitie . All 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 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 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 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 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 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 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 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 to diuide the day from the night , but also to bee for a a To distinguish twixt Spring and Haruest , Summer and Winter and to foreshew Iudgements to come . signes , and for b b Moaedim sig . Sacred times appointed for Gods holy worship , hauing special significations and promises . seasons , and for c c One of the 7. daies of the week from the other . daies , and for d d 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 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 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 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 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 will appeare . ) Enoch the seauenth from Adam , hauing liued so many yeeres , as there are dayes in the yeere , 365. was translated of God in a Sabbaticall yeere . Moses the 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 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 which , 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 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 , was at the ende of a Sabbaticall yeere , and the * * Pont. of the last decaying age of the world . pag. 12.13.21 524. 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 a a Expertum est in plerisque omnibus 63. annum cum periculo & clad● aliqua venire , aut corporis morbique 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 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 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 was 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 , who came into this world the Eue of the Natiuitie of the blessed Virgin Mary : and went out of this world , on the Eue of the Annunciation of the Virgin Mary . 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 , who 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 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 of time shall continue , Tempus est rerum 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 .

8 Because that the whole Church , by an * * Si quid horum 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 , and life is sprung vp in Christ . Iustine Martyr , who 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 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 was the birth-day of the world , the first day wherein all Creatures beganne to haue being . In it Light was drawne out of darknesse . In it the Law was 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 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 . 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 . 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 , that he is Iehouah , by whom they are sanctified : and therefore must only of them 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 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 , 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 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 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 , 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 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 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 godly Preacher , that GOD would 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 , where 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 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 whole Towne was againe fired , and consumed , except some 30. houses of poore people , with the ●choole-house , and Almes-houses . They are blinde , who 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 .

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 will plague all wilfull transgresso●● of his Sabbaths at the last day .

Thus wee 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 , was instituted by the authoritie of Christ , 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 were added some Ceremonies which peculiarly belonged to the Iewes , and to no other people ; as first , the double a a 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 weeke dayes : Secondly , the b b Exo. 35.2.3 rigid and strict ceasing from making of fire , c c Exo. 16.23 . dressing of meate , and all bodily labour , both d d Deu. 5.15 . remembring them of their full deliuerance by Moses conduct from the fiery Furnaces and slauery of Egipt vpon e e It was the Sabbath day , on which Moses and the Children of Israel sang to God , when 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 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 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 , 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 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 , which 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 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 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 was 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 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 with 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 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 , 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 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 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 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 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 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 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 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 , without 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 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 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 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. whereas 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 of great trust ; but to haue a more speciall care to remember one of those ten for diuers waightie 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 was 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 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 into what an holy place thou goest to appeare , before the most holy GOD , who 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 walke 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 with profit : and that thou maist receiue the holy Sacrament with comfort ( If it be a Communion day : ) that God by his holy Spirit would 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 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 grace vnto all . Now therefore O my God , I praise thy glorious Name : that whereas I a wretched sinner , hauing so many wayes 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 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 hath written . 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 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 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 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 wandering 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 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 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 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 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 doore-keeper 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 , 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 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 , 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 cuiquam non vis esse scandalo , nec quemquam 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 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 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 .

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 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 .

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 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 when Baptisme is to be administred , stay and behold it with all reuerent attention , that so thou maist , 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 ; 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 while vpon those things , which thou hast heard . And as the cleane beasts which chew the cudde : Leuit. 11.3 . so must thou bring againe to thy remembrance , that which thou hast heard in the Church . And then kneeling downe , turne all to a prayer , beseeching GOD to giue such a blessing to those things , which thou hast heard : that they may be a direction to thy life ; and a consolation vnto thy Soule : Psal. 119.11 . for till the Word be made thus 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 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 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 ; 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 , 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 will 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 workes may lawfully be done on the Sabbath day .

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 . who 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 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 a a 1 Reg. 19.8 Marke 3.4 . saue the life of a man , or b b Math. 12.11 . of a beast , to c c Luk. 13.15 fodder , water , and dresse Cattell . To make honest d d Mat. 12.1 . prouision of meate and drincke , to refresh our selues , and to e e Hest. 9.22 . 1 Cor. 11.22.34 . relieue the poore : to visite the sicke , to make f f 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 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 worke . Yea , and when 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 , 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 a a Isai. 6.3 . Holy , holy , holy , Lord God of Sabbaoth ! Suffer me who am but b b Gen. 18.27 dust & ashes , to speake vnto thy most glorious Maiestie . I know that thou art a c c Heb. 12.29 . consuming fire . I acknowledge that I am but withered d d Iob 21.18 stubble , my e e Psal. 51.3 . sinnes are in my sight , and Sathan f f Zach. 3.1.1 stands at my right hand to accuse me for them . I come not to excuse , but to g g 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 . 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 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 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 . 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 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 , where 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 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 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 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 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 , 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 when men eyther haue not foode to eate , as in the a a 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 b b 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 , 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 c c 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 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 wee 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 praescriptum 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 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 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 Fast ▪ Quamdiù 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 and talking with 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 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 vniuscuiusque . 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 a a Leu. 23.32 . Iosh. 7.6 . 2 Sam. 3.35 . day or b b Hest. 4.16 . longer , as his 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 c c 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 d d 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 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 e e 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 wee 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 .

Thirdly , from good and costly f f 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 g g 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 with 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 h h 2 Sam. 12.16 . Ioel 1.13 . Hest. 4.3 . ordinary sleepe . That thou maist that way also humble the body : and that thy soule may watch and pray to be prepared for the comming of Christ . And if thou wilt 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 , who 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 & membra caetera , cùr non ieiunent & ipsa ? Bern. serm. Quadrag. 3. throate onely that sinned , so must not the throate onely be punished : and therefore we 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 we are vnfainedly humbled . Thus much of the outward manner .

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

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 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 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 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 , 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 dost acknowledge thy sinnes , God is faithfull and iust to forgiue thee 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 , 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 ) 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 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 , cum 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 without this fasting from euil , thy fast sauours more noysome 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 what 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 ( which are worse then 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 , who 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 which 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 towards 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 that are not well able to pay : Isay 58.6 . &c. Zach. 7.9.10 . but especially in giuing Almes to the poore , that want 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 wouldest haue spent in thine owne diet , if thou haddest not fasted that day . And remember , that he that soweth plenteously 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 Christum , 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 a a 1 Sam. 15.22 . obedience of the worker , God preferreth before all Sacrifices , and the greatest workes .

2 They must proceede from b b 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 workes 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 c c Rom. 6. vlt. eternall life is the gift of GOD through Iesus Christ . Yet euery true Christian that beleeues 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 d d 1 Cor. 10.31 . 2 Cor. 8.19 . Phil. 1.11 . God may be glorified : Secondly , that thou maist shew thy selfe e e Luk. 1.74.75 . thankefull for thy Redemption . Thirdly , that thou maist f f 2 Pet. 1.10 . make sure thine Election vnto thy selfe . Fourthly , that thou maist g g 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 h h 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 , who liue in wilfull idlenesse and filthinesse : but to the religious and honest poore , who are eyther sicke , or olde that they cannot worke : or such who worke , but their worke 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 meanes to moue God in mercie to turne away his i i Dan. 4.24 . temporall Iudgements from vs : when wee by a true Faith , ( that sheweth it selfe by such fruits ) doe returne vnto him .

2 Mercifull Almes-givers k k Luk. 6.35.36 . shall be the Children of the Highest : and be like GOD their Father , who is the l l 2 Cor. 1.3 . Father of Mercies . They shall be his m m 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 n n Apo. 14.13 receiue their reward , the other to deliuer● their o o Luk. 16.22 Psal. 91.11 . Heb. 1. ●4 . charge .

4 Liberalitie in Almes de●des is our p p 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 q q Mat. 25. Christ at the last day will acknowledge our loue , and reward vs in his Mercy : and then it shall appeare that what wee gaue to the poore , was not lost , but r r 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 we 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 s s Esd. 8.21 . 1 Cor. 9.17 . flesh to the Spirit : but not so to t t 1 Tim. 5.23 weaken 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 holy Will , Ieiunium orationem roborat , oratio sanctificat Ieiunium Bern. ser. de Jeiun . and feruently u u 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 x x 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 : when wee by Fasting , doe vnfainedly humble our selues vnto him . And indeede no Childe of God euer conscionably vsed this holy exercise , 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 y y 1 Sam. 7. Annah , z z 2 Chro. 20 Iehosaphat , a a Nehem. 1. Nehemiah , b b Dan 9. Daniel , c c Esdr. 8.23 . Esdra , d d Hest. 9. Hester : as also in turning away Iudgements threatned , or fallen vpon him : as may be seene in the examples of the e e 1 Sam 7.6 . Israelites , the f f Ionah . 3. Niniuites , g g 2 Chron. 12.5 7. &c. Rehoboam , h h 1 King . 21. Acha● , i i 2 Chron. 32.26 . Ezechia , k k 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 , when we humble our selues , being made his reconciled Friends and Children .

Thus farre of the priuate Fast.

2 Of the publique Fast.

A Publike Fast is , when by the a a 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 b b 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 c c 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 d d 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 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 , who 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 e e 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 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 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 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 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 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 , 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 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 shew-bread 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 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 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 , 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 who came to the Marriage-feast , without his wedding-garment , or examining of himselfe , was 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 want of this preparation in examining and iudging themselues , 1 Cor. 11.29 before they did eate the Lords Supper , 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 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 will 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 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 why thou maist not come freely to the Lords Table ; but because thou hadst rather want 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 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 , which 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 wayes : first , by the Maiestie of the Author ordaining : secondly , by the Preciousnesse of the Parts whereof it consisteth : thirdly , by the Excellencie of the Ends for which it was 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 wee 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 , the Earthly signes signifying : secondly , the diuine Word sanctifying : thirdly , the heauenly graces signified .

First , the earthly Signes are a a 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 b b 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 Sacramentum non de aliorum 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 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 non 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 , which by the sight of our bodies they represent to the spiritual eyes of our faith . 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 wordes 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 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 c c 1 Cor 10.16 . communion of his bloud , that is , an effectuall pledge that wee 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 d d 1 Cor. 11.26 . make a shew of the Lords death till he come e e Acts 3.21 . Acts 1.11 . Heb. 8.21 . from heauen : and till we , as f f Mat. 24.27 28. Eagles , shall be caught vp into the g g 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 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 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 with 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 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 with the mouth of thy body : the spirituall grace Christ reacheth from Heauen , and thou must eate it with the mouth of thy Faith .

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

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

Of the first end of the Lords Supper .

1 To keepe Christians in a continuall a a Mat. 26.16 1 Cor. 11.26 remembrance 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 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 a a Incruentum sacrificium . If it be vnbloudy , because it is voide of bloud , them 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 vpon the Crosse. If the sight of Moabs King , Christo cum patre & spir. Sancto sacrificium panis & vini in fide & charitate ▪ sancta Ecclesia Catholicae offerre non cessat . Aug. de fid. ad Pet. diac . cap. 19. Cum frangitur hostia dum 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. cum 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 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 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 , 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 word . 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 . 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 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 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 , 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.

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 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 abroad his owne a a Rom. 5.5 . loue into all their hearts . Fiftly , by b b Tit. 3.5 . Ephe. 4.5 . regenerating them all by one and the same Baptisme . Sixtly , by c c 1 Cor. 10.17 . 1 Cor. 11.33 nourishing them all with one and the same spirituall foode . Seauenthly , by being one d d Col. 1.18 . and 22. quickning Head ▪ of that one Body of his Church , which hee reconciled to GOD in the body of his flesh . Hence it was that the multitude of Beleeuers in the Primitiue e e 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 , whereof Christ is He●d . And therefore they should haue all a Christian Sympathie , and fellow-feeling , to reioyce one in anothers ioy , to condole one in anothers griefe , to beare with 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 will 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 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 were not there . Christ is verily present in the Sacrament , by a double vnion : whereof 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 wrought by meanes that the same holy Spirit dwelling in Christ and in the Faithfull , * * Haec ( s●corpus & sanguis Domini ) accepta atque 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 one with Christ , and pertakers of all the Graces , Life , Holinesse , and eternall Glory , which is in him : as sure and as verily as they heare the wordes of the promise , I am corpus Christi meo corpori sociatum est , & sanguis eius meas ornauit genas . B. Agn●tis doct. apud Ambros. and are partakers of the outward Signes of the holy Sacrament . Hence it is that the will of Christ , is a true Christians will : and the Christians life is Christ who liueth in him . Gal. 2.20 . If you looke to the things that are vnited ; this Vnion is essentiall : If to the Truth of this Vnion ; it is reall . If to the manner how it is wrought , it is spirituall . It is not our Faith , that makes the Body and Bloud of Christ to be present : but the Spirit of Christ dwelling in him and vs . Our Faith doth but receiue and apply vnto our Soules those heauenly graces which are offered in the Sacrament .

The other , being the Sacramentall Vnion , is not a Phisicall or locall , but a spirituall coniunction of the earthly Signes , which are Bread and Wine , with the heauenly Graces , which are the Body and Bloud of Christ in the act of receiuing : as if by a mutuall relation , they were but one and the same thing . Hence it is , that in the same * * Corpus non adest cum pane 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , simul loco , sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est● simul tempore . instant of time , that the worthy Receiuer eateth with his mouth the Bread and Wine of the Lord : hee eateth also with the mouth of his Faith , the very Body and Bloud of Christ . Not that Christ is brought downe from Heauen to the Sacrament ; but that the holy Spirit by the Sacrament , lifts vp his minde vnto Christ , not by any locall mutation , but by a deuout affection : so that in the * * Fidem mitte in Coelum , & eum in terris tanquàm praesentem tenuisti . Aug. Epist. 3. ad Volus. holy contemplation of Faith , hee is at that present with Christ , and Christ with him . And thus beleeuing and meditating how Christ his Body was crucified , and his precious Bloud shed for the remission of his sinnes , and the reconciliation of his Soule vnto GOD : his Soule is hereby more effectually fed in the assurance of eternall Life , then Bread and Wine can nourish his body to this temporall life . There must be therefore of necessitie in the sacrament , both the outward signes , to be visibly seene with the eyes of the body : and the Body and Bloud of Christ to be spiritually discerned with the Eye of Faith . But the forme how the Holy Ghost makes the Body of Christ being absent from vs in place , to be present with vs by our vnion , Ephes. 5.32 . S. Paul tearmes A great Mysterie , such as our vnderstanding cannot worthily comprehend . The Sacramentall Bread and Wine therefore are not bare signifying Signes , but such as wherewith Christ doth indeede exhibite and giue to euery worthy Recei●er , not onely his diuine vertue and efficacie : but also his very Body and Bloud , as verely , as hee gaue to his Disciples the Holy Ghost , by the signe of his sacred Breath : or Health to the diseased , by the word of his Mouth , or touch of his hand or garment . And the apprehension by faith is more forcible , then the exquisitest comprehension of Sense or Reason . To conclude this point : this holy Sacrament is that Blessed Bread , which being eaten , opened the Eyes of the a a Luk. 24.30.31 . Emauites that they knew Christ . This is that Lordly Cup , by which b b 1 Cor. 12.13 . wee are all made to drinke into one Spirit . This is that Rocke flowing with c c 1 Sam. 14.27 . hony , that reuiueth the fainting spirits of euery true Ionathan , that tastes it with the mouth of Faith . This is that d d Iudg. 7.13 . Barly Loafe , which tumbling from aboue , strikes downe the Tents of the Midianites of infernall darkenesse . Elias Angelicall e e 1 King . 19.6.7 . Cake and Water preserued him fortie dayes in Horeb : and f f Psal. 78.24.25 . Num. 16.35 . Manna ( Angels foode , ) fed the Israelites forty yeeres in the Wildernesse : but this is that g g Iohn 6.32.33.49.50 . True Bread of life , and heauenly Manna , which if wee shall duely eate , will nourish our Soules for euer vnto life h h Ioh. 6.51.58 . eternall . How should then our Soules make vnto Christ that request from a spirituall desire , which the Capernaites did from a carnall motion ; i i Iohn 6.34 . Lord euermore giue vs this Bread !

The fift end of the Lords Supper .

5 To be an assured pledge vnto vs of our Resurrection . The Resurrection of a Christian is two-folde ; first ▪ the a a Iohn 5.25 . Rom. 6.4.5.11 . spirituall Resurrection of our Soules , in this life , from the death of Sinne , called the first Resurrection : because that by the Trumpet-voyce of Christ , in the preaching of the Gospell , we are raysed from the death of sinne , to the life of grace : b b Apoc. 20.6 Blessed and holy is he ( saith Saint Iohn ) who hath part in the first Resurrection , for on such the second death hath no power . The * * Hinc apud priscos Sacramentum Baptism● appellabatur , salus , Sacramentum verò Dominici corporis , vita . Aug. lib. 1. de peccatorum meritis . c. 14. Lords Supper is both a meane and a pledge vnto vs of this spi●rituall and first Resurrection . c c Iohn 6.57 . Hee that eateth mee , euen hee shall liue by mee . And then are we fit Guests to d d Iohn 12.2 sit at the Table with Christ , when like Lazarus ▪ wee are raysed from the death of sinne to newnesse of life .

The truth of this first resurrection will appeare by the motion wherewith they are internally moued : for if , when thou art moued to the duties of Religion , and practise of Pietie , thy heart answereth , with Samuell , 1 Sam. 3.10 . Here I am , Speake Lord for thy seruant heareth . Psal. 108.1 . And with Dauid , O God my heart is ready . And with Paul ; Acts 9.6 . Lord , what wilt thou haue mee to doe ? Then surely thou art raysed from the death of sinne , and hast thy part in the first Resurrection : but if thou remainest ignorant of the true grounds of Religion , and findest in thy selfe a kinde of secret loathing of the exercises thereof , and must be drawne , as it were against thy will , to doe the workes of Pietie , &c. then surely thou hast but a name that thou liuest , but thou art dead , as Christ tolde the Angell of the Church of Sardis , Apo. 3.1 . and thy Soule is but as salt to keepe thy body from stincking .

Secondly , the corporall Resurrection of our bodies at the last day which is called the second resurrection , which freeth vs from the first death . Hee that eateth my flesh , and drinketh my blood , Ioh. 6.45 . hath eternall life , and I will raise him vp at the last day . For this Sacrament a a Hinc panis & vinum à veteribus nominantur symbola resurrectionis . Canon Nicaenus . signifieth and sealeth vnto vs that Christ died and rose againe for vs , and that his b b Ioh. 6.51 . Caro Christi non in sese sed in verbo ipsi hypostaticè vnito viui●●ca est . Cyr. in Ioh. 10.13 . Et quia est propria caro verbi , cuncta viuifica●●is . Synod . Eph. directa fide ad Regina● . Viu●si●at 1. ratione merit● obedien●i , a quia Christi ●aro pro cred●●tib●s oblata fuit in sacrificium . 2. ratione copulationis nostrae cum Christo , quia non possumus ad Deum vit fontem pertingere , 〈◊〉 carne illa Christi mediante , & quatenus carni illi quasi membra sumus insit● . Caro non prod●st . Ioh. 6.63 . ●i . carnalis opinio non conueniens cum mysterio mandacationis carnis Christi . flesh quickneth and nourisheth vs vnto eternall life , and that therefore our bodies shall surely be raised to eternall life at the last day . For seeing our head is risen , all the members of the body shall likewise surely rise againe . For how can those bodies which ( being the weapons of Righteousnesse , Rom. 16 13. Temples of the holy Ghost , 1 Cor. 6.19 . and Members of Christ ) haue bin * * Quomodo negane carnem capacem esse resurrectionis , quae sanguine & corpore Christi nutritur ? Irenaeus lib. 4. cap. 34. fedde and nourished with the body and blood of the Lord of life : but be raised vp againe at the last day ? And this is the cause that the bodies of the Saints , being dead are so reuerently buried and laid to sleepe in the Lord . And their buriall places are termed , the beddes and dormitories of the Saints . The reprobates shall arise at the last day . But by the Almighty power of Christ , as he is Iudge , bringing them as malefactors out of the goale , to receiue their sentence , and deserued execution : but the Elect shall arise by vertue of Christs resurrecti●n , and of the Communion which they haue with him , as with their head . And his resurrection is the * * Christi resurrectio in qua nostrae innititur communis resurrectionis fide iussor est . Theod. cause , and assurance of ours . The a a Mortuum esse Christum etiam Pagani credunt : resurrexisse vero propriae fides est christianorum . Aug. lib. 16. cont. Faust. cap. 19. Tota fiduciae Christianorum est resurrectio mortuorum . Tertul. lib. 5 de resur . Carn . Resurrection of Christ , is a Christians particuler faith : the Resurrection of the dead , is the childe of Gods chiefest confidence . Therefore Christians in the Primitiue Church , were wont to salute one another in the morning with these phrases . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Lord is risen : and the other would answere , True . The Lord is risen indeede .

The sixt end of the Lords Supper .

6 To seale vnto vs the assurance of euerlasting life . Omnium terribilium terribilissimum mors . Arist. Oh what more wished or loued then life ? Or what doe all men more , either feare , or abhorre , then death ? Yet is this first death nothing if it be compared with the second death ; neither is this life any thing worth in comparison of the life to come . If therefore thou desirest to be assured of eternall life , prepare thy selfe to be a worthy receiuer of this blessed Sacrament . For our Sauiour assureth vs , That if any man eate of this bread , Ioh. 6.51 . he shall liue for euer : and the bread that I will giue , is my flesh , which I will giue for the life of the world . Hee therefore who duely eateth of this holy Sacrament , may truely say , not onely , Credo vitam aeternam , I beleeue the life euerlasting : but also , Edo vitam aeternam , I eate life euerlasting . And indeed this is the true tree of life ▪ which GOD hath planted in the middest of the Paradise of the Church . And whereof hee hath promised to giue euery one that ouercommeth , to eate . Apoc. 2.7 . And this tree of life by infinite degrees excelleth the tree of life , that grew in the Paradise of Eden ; for that had his roote , in the earth , this from heauen ; that gaue but life to the body , this to the soule , that did but preserue the life of the liuing , this restoreth life to the dead . The leaues of this tree healeth the Nation of beleeuers , Apoc. 22.6 . and it yeelds euery moneth a new manner of fruit , which nourisheth them to life euerlasting . Oh , blessed are they who often eate of this Sacrament ! at lest , once euery moneth , taste anew of this renewing fruit , which Christ hath prepared for vs at his Table to heale our infirmities , and to confirme our beleefe of life euerlasting ▪

The seauenth end of the Lords Supper .

Milites sacramento erant iurati & obstricti ad praestandam soli Imperatori fidelitat●m & obedientiam . Cicero . 7 To binde all Christians , as it were , by an oath of fidelity , to serue the one onely true God : and to admit no other propitiatory sacrifice for sinnes but that one reall sacrifice which by his death , Christ once offered , and by which he finished the sacrifice of the Law , and effected eternall redemption and righteousnesse , for all beleeuers . And so to remaine for euer a publike marke of profession , to distinguish Christians from all sects and false religions . And seeing that in the Masse , there is a strange Christ adored , not hee that was borne of the Virgin Marie : but one that is made of a wafer Cake : and that the offering vp of this breaden-god is thrust vpon the Church ; as a propitiatorie sacrifice for the Quicke and the dead : all true Christians vpon the danger of wilfull periury before the Lord chiefe-Iustice of heauen and earth are to detest the Masse , as that Idoll of indignation which is most derogatory to the all-sufficient World-sauing-merits of Christs death and passion . For by receiuing the Sacrament of the Lords Supper , we al sweare that all reall sacrifices are ended by our Lords death : and that his body and bloud once crucified and shed , is the perpetuall food and nourishment of our Soules .

2. How to consider thine owne vnworthinesse .

A Man shall best perceiue his owne vnworthinesse by examining his life according to the tenne Commandements of Almighty GOD . Search therefore what duties thou hast omitted , and what vices thou hast committed , contrary to euery one of the Commandements : remembring that without repentance and Gods mercy in Christ , Deut. 27.26 . Gal. 3.10 . the Curse of God ( containing all the miseries of this life , and euerlasting torments in Hel fire when this is ended ) is due to the breach of the least of Gods commandements . And hauing taken a due surueigh both of thy sins & miseries , retire to some secret place , and there putting thy selfe in the sight of the Iudge as a guilty malefactor standing at the Barre to receiue his sentence , bowing thy knees to the earth , smiting thy breast with thy fists and bedewing thy cheekes with thy teares , confesse thy sins , and humbly aske him mercie and forgiuenesse , in these or the like wordes .

An humble Confession of sins to be made vnto God before the receiuing of the holy Communion .

O GOD and heauenly Father , when I consider the goodnesse which thou hast euer shewed vnto me , and the wickednesse which I haue committed against heauen and against thee , Luk. 15. I am ashamed of my selfe , and confusion seemes to couer my face as a vaile : for which of thy commandements haue I not transgressed ? Oh Lord , I stand heere guilty of the breach of all thy holy Lawes . For the loue of my heart hath not so entirely cleaued vnto thy Maiesty as to vaine and earthly things : * * The 1. Commandement . Deut. 6.5 . Mat. 22.37.38 . Leuit. 19.14 . Psal. 22.5.6 . Psal. 38.8 . I haue not feared thy iudgements to deterre me from sinnes , nor trusted to thy promises , to keepe from doubting of my temporall , or from despairing of mine eternall state . * * The 2. Commandement . Deut. 12.32 . Mat. 15.9 . I haue made the rule of thy diuine worship , to be what my minde thought fit , not what thy word prescribed : finding my heart more proane to remember my blessed Sauiour in a painted picture of mans deuise : rather then to behold him crucified in his Word and Sacraments after his owne ordinance . Gal. 3.1 . Where * * The 3 Commandement . I should neuer vse thy name ( whereat all knees doe bow ) but with religious reuerence , Phil. 2.10 . Eccl. 4.17 . 1 King . 19.10 . Ier. 5.2 . nor any part of thy worship , without due preparation and zeale : I haue blasphemously abused thy holy name to rash and customary oathes , yea I haue vsed oathes by thy sacred name , as false couers of my filthy sinnes . And I haue been present at thy seruice oft times more for ceremony then conscience , Heere confesse thy rash & false swearing . and to please men , more then to please thee , my gracious GOD .

* * The 4. Commandement . Where I should sanctifie thy Sabath day , by being present at the publike exercises of the Church , Act. 20.7 . and by meditating priuately on the word and workes of GOD , and by visiting the sicke , 1 Cor. 16.2 . and relieuing of my poore brethren . Alas , Here confesse thy trauelling on the sabbath , and thy leauing the holy exercise , to goe to sporting or feasting . I haue thought those holy Exercises a burden , because they hindred my vaine sports : yea , I haue spent many of thy Sabbaths , in my owne prophane pleasures , without being present at any part of thy diuine worship .

Where I should haue giuen all due reuerence to my Naturall , Ecclesiasticall , The 5. Commandement . and Politique Parents , I haue not shewed that measure of duetie and affection to my Parents which their care and kindnesse hath deserued . I haue not had thy Ministers in such singular loue for their workes sake , as I ought , 1 Thes. 5.13 Gal. 4.15 . but I haue taunted at their zeale , and hated them because they reproued mee iustly . Here confesse thy disobedience to thy Parents , Ministers Magistrates , Masters or Tutors . And I haue carryed my selfe contemptuously against my Magistrates & Ministers , though I knew that it is thine ordinance , that I should be obedient vnto them .

The 6. Commandement . Where I should be * * Pro. 19.11 . slow to wrath , and a a Eph. 4.31 . Mat. 5.44 . ready to forgiue offences , and not suffered the Sunne to goe downe vpon my wrath , but to doe good for euill , louing my very enemies for thy sake : Here confesse thy hastines & fury : & if thou hast beene any way the cause of any mans death vniustly or cruelly . I alas , for one sory word haue burst out into open rage , & harbouring thoughts of mischiefe in my heart , I haue preferred to feede on mine owne malice , rather then to eate of thy holy Supper .

The 7. Commandement . 1 Thes. 4.3 . &c. Where I should keepe my minde from all filthy lusts , and my body from all vncleannesse : O Lord , Rom. 6.13 . I haue defiled both , and made my heart a Cage of all impure thoughts , Here confesse vnto God thy secret pollusions , fornication or adulterie , if Sathan hath so farre preuailed ouer thee . and my minde a very Stie of the vncleane Spirit . Yea , the remedie which thou Lord hast ordained for continencie , could not containe me within the bounds of Chastitie : for by doating on beautie , whose ground is but dust , Sathan hath bewitched my flesh to lust after strange flesh .

Where I should haue liued in vprightnesse , The 8. Commandement . giuing euery man his due : being contented with mine owne estate : Ephes. 4.28 . and liuing conscionably in my lawfull calling , Luke 6.34.35 . should be ready ( according to mine abilitie ) to lend and giue vnto the poore : ô Lord , Leuit. 25.35 I haue by oppression , Here confesse if thou hast secretly stolne or openly robbed any thing , or hast detained from any fatherlesse childe that which is his by right . extortion , Bribes , cauilation , and other indirect dealings vnder pretence of my Calling and Office , robbed and purloyned from my fellow Christians : yea , I haue deceiued and suffered Christ where I was trusted , many a time , in his poore members , to stand hungry , cold , & naked at my dore , and hungry , cold , and naked to goe away succourlesse , as hee came : and when the leanenesse of his cheekes pleaded pitty , the hardnes of my hart , would shew no compassion .

The 9. Commandement . Zach. 8.16 . Where I should haue made conscience to speake the truth in simplicitie , without any falshood , Mat. 10.16 . prudently iudging aright , 1 Cor. 13.7 . Mat. 1.18.19 and charitably construing all things in the best part : and should haue defended the good name and credit of my neighbour : alas ( vile wretch that I am ) I haue belyed and slaundered my fellow-Brother , Psal. 50.20 . and as soone as I heard an ill report , Psal. 15.3 . I made my tongue the instrument of the Diuell , to blazon that abroad vnto others , before I knew the truth of it my selfe . Here confesse if thou hast belyed or slaundered thy neighbour , or not spoken the truth to cleare his innocencie , when thou wast called thereto . I was so farre from speaking a good word , in defence of his good name : that it tickled my heart in secret , to heare one that I enuied , to be taxed with such a blemish , though I knew that otherwise , the graces of God shined in him ▪ in aboundant measure . I made ●ests of officious , and aduantage of pernitious lyes : herein shewing my selfe a right Cretian , Tit. 1.12 . rather then an vpright Christian.

The 10. Commandement . Heb. 13.5 . 1 Tim. 6.6 . Phil. 4.11.12 And lastly ( O Lord ) where I should haue rested fully contented with that portion which thy Maiestie thought meetest to bestow vpon me in this Pilgrimage : and reioyced in an others good , as in mine owne : Alas my life hath beene nothing else but a greedy lusting after this neighbours house , and that neighbours land : yea , secretly wishing such a man dead , that I might haue his liuing or office , coueting rather those things which thou hast bestowed on another , rather then being thankefull for that which thou hast giuen vnto my selfe . Thus I O Lord , who am a carnall sinner , Rom. 7. and sold vnder sinne , haue transgressed all thy holy and spiritual commandements from the first to the last , from the greatest vnto the least , and here I stand guiltie before thy Iudgement-seate of all the breaches of all thy lawes , and therefore lyable to thy Curse , and to all the miseries that Iustice can poure forth vpon so cursed a creature . And whither shall I goe for deliuerance from this miserie ? Angels blush at my rebellion , and will not helpe mee . Men are guilty of the like transgression , and cannot helpe themselues . Shall I then despaire with Caine , or make away my selfe with Iudas ? No Lord : for that were but to end the miseries of this life , and to beginne the endlesse torments of Hell : I will rather appeale to thy Throane of Grace , Heb. 4. where Mercy raignes to pardon abounding sinnes , and out of the depth of my miseries , Psal. 130.1 . I will cry , with Dauid , for the depth of thy mercies . Though thou shouldest kill me with afflictions ; Iob. 1.12 . yet will I , like Iob , put my trust in thee . Though thou shouldest drowne me in the Sea of thy displeasure , Ion. 2.2 . with Ionas , yet will I catch such hold on thy Mercy , that I will be taken vp dead , clasping her with both my hands . And though thou shouldest cast mee into the bowels of Hell , as Ionas into the Belly of the Whale : yet from thence would I cry vnto thee ; O God the Father of Heauen , O Iesus Christ the Redeemer of the World , O Holy Ghost my Sanctifier , three Persons , and one eternall God , haue mercy vpon mee a miserable sinner . And seeing the goodnesse of thine owne nature first moued thee to send thine onely begotten Son , to dye for my sinnes , that by his death I might be reconciled to thy Maiestie : O reiect not now my penitent Soule , who being displeased with her selfe for sinne , desireth to returne to serue and please thee in newnesse of life , and reach from Heauen thy helping hand to saue mee thy poore seruant , who am ( like Peter ) ready to sincke in the Sea of my sinnes and miserie . Wash away the multitude of my sinnes , with the merits of that bloud which I beleeue that thou hast so abundantly shed for penitent sinners .

And now that I am to receiue this day the blessed Sacrament of thy precious body and bloud ; O Lord I beseech thee , let thy holy Spirit , by thy Sacrament , seale vnto my soule , that by the merits of thy Death and Passion all my sinnes are so freely and fully remitted and forgiuen , that the curses and Iudgements which my sins haue deserued , may neuer haue power eyther to confound me in this life , or to condemne me in the world which is to come . For my stedfast faith is , that thou hast dyed for my sinnes , Rom. 4. vlt. and risen againe for my iustification . This I beleeue , O Lord helpe mine vnbeliefe . Worke in mee likewise I beseech thee , an vnfained Repentance , that I may heartily bewaile my former sins , and loath them , and serue thee hence forth in newnesse of life , and greater measure of holy deuotion . And let my soule neuer forget the infinite loue of so sweete a Sauiour , that hath laid downe his life to redeeme so vile a Sinner . And grant Lord that hauing receiued these seales and pledges of my Communion with thee ; thou maist henceforth so dwell by thy Spirit in mee , that I so liue by Faith in thee : and that I may walke all the dayes of my life , in godlinesse and pietie towards thee , and in Christian loue and charitie towards all my neighbours : that liuing in thy feare , I may dye in thy fauour , and after death be made partaker of eternall life , through Iesus Christ , my Lord and onely Sauiour . Amen .

3 Of the meanes whereby thou maist become a worthy Receiuer .

THese Meanes are dueties of two sorts ; the former respecting GOD , the later our Neighbour : Those which respect GOD are three ; first , sound knowledge : secondly , true faith : thirdly , vnfained repentance . That which respecteth our neighbour is but one , sincere Charitie .

1 Of sound knowledge requisite in a worthy communicant .

Sound knowledge is a sanctified vnderstanding of the first Principles of Religion . Heb. 6.1.2 . Ioh. 17.3 . 1 Tim. 2.4 . 1 Cor. 11.29 2 Cor. 13.5 . As first , of the Trinity of Persons in the vnity of the Godhead . Secondly , of the Creation of Man and his fall . Thirdly , of the curse and misery due to sinne . Fourthly , of the natures and offices of Christ , and redemption by faith in his death : especially of the doctrine of the Sacraments sealing the same vnto vs . For as an house cannot be built vnlesse the foundation bee first laid ; no more can Religion stand , vnlesse it bee first grounded vpon the certaine knowledge of Gods word . Secondly , if wee know not Gods will , we can neither beleeue nor doe the same . For as wordly businesses , cannot be done , but by them who haue skill therein ; so without knowledge must men be much more ignorant in diuine and spirituall matters . And yet in temporall things , a man may doe much by the light of nature . But in religious mysteries , the more we relye vpon naturall reason , 1 Cor. 2.14 . Rom. 8.7 . the further we are from comprehending spirituall truth . Which discouers the feareful estate of those who receiue without knowledge , and the more fearefull estate of those Pastors who minister vnto them without Catechising .

2 Of sincere faith , required to make a worthy communicant .

Sincere faith is not a bare knowledge of the Scriptures , & first grounds of Religion , ( for that ; Iam. 3.19 . Heb. 4.2 . Diuels and Reprobates haue in an excellent measure , and doe beleeue it and tremble . ) But a true perswasion , as of all those things whatsoeuer the Lord hath reuealed in his word : so also a particular application vnto a mans owne soule , of all the promises of mercy which God hath made in Christ to all beleeuing sinners . And consequently , that Christ and all his merits doe belong vnto him as well as to any other . For first , if wee haue not the righteousnesse of Faith , Rom. 4.11 . the Sacrament seales nothing vnto vs , and euery man in the Lords Supper , receiueth so much as hee beleeueth . Secondly , because that without Faith we communicating on earth , cannot apprehend Christ in heauen . For as he dwelleth in vs by faith , Ephes. 3.17 . so by faith , we must likewise eate him . Thirdly , because that without faith wee cannot be perswaded in our consciences that our receiuing is acceptable vnto God . Heb. 11.6 . Rom. 14.23 .

3 Of vnfained repentance requisite for a true Communicant .

True Repentance is a holy change of the minde , Isa. 55.7 . Ezech 33.11 when vpon the feeling sight of Gods mercy , Act. 26.19 . Act. 3.19 . Luk. 1.74.75 and of a mans owne misery , hee turneth from all his known and secret sinnes to serue God in holinesse and righteousnesse , all the rest of his daies . For as he that is glutted with meat is not apt to eat bread : so hee that is stuffed with sinnes , is not fit to receiue Christ . And a conscience defiled with wilfull filthinesse , Ha. 2.13.14 . Tit. 1.15 . makes the vse of all holy things vnholy vnto vs . Our sacrificed spotlesse Passeouer cannot bee eaten with the sowre leauen of malice and wickednes , saith Paul , 1 Cor. 5.8 . Neither can the olde bottles of our corrupt and impure consciences , retaine the new wine of Christs precious bloud , as our Sauiour saith , Mar. 2.22 . Wee must therefore truely repent , if we will bee worthy partakers .

2 The duties to be performed in respect of our neighbour , is Charity .

Charity is a hearty forgiuing of others who haue offended vs , and after reconciliation , an outward vnfained testifying of the inward affections of our hearts by gestures , words , and deeds , as oft as we meete , and occasion is offred . For first , without loue to our neighbour , Mat. 5.23.24 . no sacrifice is acceptable vnto GOD . Secondly , because one chiefe end wherefore the Lords Supper was ordained , is , to confirme Christians loue one towards an other . Ioh. 13.14.34.35 . Thirdly , no man can assure himselfe that his owne sinnes are forgiuen of God , if his heart cannot yeelde to forgiue the faults of men that haue offended him . Mat. 6.12.14.15 . & 18.35 . Thus farre of the first sort of duties which we are to performe before wee come to the Lords Table , called Preparation .

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

THis exercise of spirituall Meditation consists in diuers points .

First , when the Sermon is ended , and the banquet of the Lords Supper begins to be celebrated : meditate with thy selfe how thou art inuited by Christ , to be a guest at his holy table , Matth. 22. 1 Pet. 1. and how louingly he inuiteth thee ; Hoe , euery one that thirsteth , Isa. 55.1.2 . come yee to the waters of life , &c. Come , buy wine and milke , without money , and without price , eate yee that which is good , let your soule delight it selfe in fatnesse . Mat. 26.26.27.28 . &c. Take ye , eate ye , This is my body , which was broken for you , drinke yee all of this , for this is my blood which was shed for the remission of your sinnes . What greater honor can be vouchsafed then to be admitted to sit at the Lords own Table ? What better fare can be affoorded then to feede of the Lords owne body and bloud . If Dauid thought it to be the greatest fauour that he could shew vnto good Barzalla● , 2 Sam. 19.33 for all the kindenesse that hee shewed vnto him in his troubles , to offer him , That he should feed with him at his owne Table in Ierusalem ; how much greater fauour ought we to account it , when Christ doth indeede feede vs in the Church , at his owne Table , and that with his owne most holy body and bloud ?

Secondly , as Abraham , when hee went ●p to thy Mount , Gen. 22.5 . to sacrifice Isaak his Sonne , left his Seruants beneath in the Valley : so when thou commest to the Spirituall Sacrifice of the Lords Supper , lay aside all earthly thoughts and cogitations : that thou maist wholy contemplate of Christ , and offer vp thy Soule vnto him , who sacrificed both his Soule and Body for thee .

Thirdly , meditate with thy selfe , how precious and venerable is the Body and Bloud of the Sonne of God , who is the Ruler of Heauen and Earth , the Lord , at whose becke the Angels tremble : and by whom both the quicke and dead shall be iudged at the last day , and thou among the rest . And how that it is hee , who hauing beene crucified for thy sinnes , offereth now to be receiued by faith into thy soule . On the other side consider how sinfull a Creature thou art : how altogether vnworthy of so holy a Guest : how ill deseruing to taste of such sacred foode ; hauing beene conceiued in filthinesse , and wallowing euer since in the mire of Iniquitie : bearing the Name of a Christian , but doing the Workes of the Diuell ; adoring CHRIST , with an , * * Haile King Aue Rex , in thy mouth , but spitting Oathes in his face , and crucifying him anew with thy gracelesse actions .

Fourthly , ponder then with what face darest thou offer to touch so holy a body with such defiled hands ; or to drinke such precious blood , with so lewde and lying a mouth : or to lodge so blessed a guest , in so vncleane a stable ? For if the Bethshemites were slaine for but looking irreuerently , into the Arke of the olde Testament , what Iudgement mayest thou iustly expect ; who with such i●●ure eies and heart art come to see and receiue the Arke of the New Testament , Col. 2.3.9 . in which dwelleth all the fulnesse of the God-head , bodily ?

If Vzza for but touching ( though not without zeale ) the Arke of the Couenant was stricken with sudden death . 2 Sam. 6.7 . What stroake of diuine Iudgement maiest thou not feare ; that so rudely with vncleane hands , doest presume to handle the Arke of the eternall Testament , wherein is hid all the treasures of wisdome and knowledge ?

If Iohn Baptist ( the holiest man that was borne of a woman ) thought himselfe vnworthy to beare his shooes ; Mat. 3.11 . O Lord , how vnworthy is such a prophane wretch , as thou art : to eate his holy flesh , and to drinke his precious bloud !

If the blessed Apostle S. Peter , seeing but a glympse of Christs Almightie Power ; thought himselfe vnworthy to stand in the same B●ate with him ; how vnworthy art thou to sit with Christ , at the same Table , where thou maist behold the infinitenesse of his Grace and Mercy displayed ?

If the Centurion thought that the roofe of his house was not worthy to harbour so diuine a Guest ; Mat. 8.8 . what roome can there be fit vnder thy ribs for Christs holinesse to dwell in ?

If the bloud-issued sicke woman feared to touch the Hemme of his Garment ; how shouldest thou tremble to eate his flesh , and to drinke his all-healing bloud ?

Yet if thou commest humbly in Faith , Repentance , and Charitie , abhorring thy sins past , and purposing vnfainedly to amend thy life henceforth : let not thy former sinnes affright thee : for they shall be neuer laid vnto thy charge : and this Sacrament shall seale vnto thy Soule , that all thy sinnes , and the Iudgements due vnto them , are fully pardoned , and cleane washed away by the bloud of Christ . For , this Sacrament was not ordained for them who are perfect ; but to helpe penitent sinners vnto perfection : Christ came not to call the righteous , Mat. 9.12.13 but sinners to repentance . And he saith , Mat. 11.28 . that the whole neede not the Physitian , but they that are sicke . Those hath Christ called , and when they came , them hath hee euer helped . Witnesse the whole Gospell which testifieth : that not one sinner , who came to Christ for mercy , went euer away without his errand . Bathe thou likewise thy sicke Soule in this fountaine of Christs bloud , and doubtlesse according to his promise , Zach. 13.1 . thou shalt be healed of all thy sinnes and vncleannesse . Not sinners therefore , but they who are vnwilling to repent of their sinnes , are debarred this Sacrament .

Fiftly , meditate , that Christ left this Sacrament vnto vs , as the chiefest token & pledge of his loue , not when wee would haue made him a King , Iohn 6.15 . ( which might haue seemed a requitall of kindnesse ) but when Iudas and the High Priest were conspiring his death ( therefore wholy of his meere fauour . ) When Nathan would shew Dauid how entirely the poore man loued his sheepe , that was killed by the rich man : hee gaue her ( said hee ) to eate of his owne morsels , and of his owne Cup to drinke : 2 Sam. 12.3 . and must not then the loue of Christ to his Church be vnspeakeable , when hee giues her his owne flesh to eate , and his owne bloud to drinke , for her spirituall and eternall nourishment ? If then there be any loue in thine heart ; take the Cuppe of saluation into thy hand , and pledge his loue with loue againe . Psal. 116.11 .

Sixtly , when the Minister beginneth the holy consecration of the Sacrament , then lay aside all praying , reading , and all other cogitations whatsoeuer ; and settle thy meditation onely vpon those holy actions and rites , which according to Christs Institution , are vsed in and about the holy Sacrament . For it hath pleased God ( considering our weaknesse ) to appoint those rites as meanes the better to lift vp our mindes to the serious contemplation of his heauenly graces .

When therefore thou seest the Minister putting apart Bread and Wine on the Lords Table , and consecrating them by Prayers and the rehearsall of Christs Institution , to be a holy Sacrament of the blessed Body and Bloud of Christ : then meditate , how GOD the Father of his meere loue to mankinde , set apart , and sealed his onely begotten Sonne , to be the all-sufficient meanes , and onely Mediator , to redeeme vs from sinne , and to reconcile vs to his grace , and to bring vs to his Glory .

When thou seest the Minister breake the Bread , being blessed ; thou must meditate that Iesus Christ the eternall Sonne of GOD was put to death , and his blessed Soule and Body ( with the sense of Gods anger ) broken asunder , for thy sinnes , as verely , as thou now seest the holy Sacrament to be broken before thine eyes . And withall call to minde the hainousnesse of thy sinnes , and the greatnesse of Gods hatred against the same : seeing Gods Iustice could not be satisfied but by such a Sacrifice .

When the Minister hath blessed and broken the Sacrament , and is addressing himselfe to distribute it : then meditate , The King ( who is the Master of the feast ) stands at the Table , Mat. 22.11 . to see his guests , and looketh vpon thee , This wedding Garment is righteousnesse and true holinesse . Apoc. 19.8 . Ephe. 4.24 . whether thou hast on thee thy Wedding garment : thinke also that all the holy a a 1 Cor. 11.10 . Ephes. 1. vlt. Angels who attend vpon the Elect in the Church , and b b 1 Pet. 1.12 . doe desire to behold the celebration of these holy Mysteries , doe obserue thy reuerence and behauiour . Let thy Soule therefore whilest the Minister bringeth the Sacrament vnto thee , offer this or the like short Prayer vnto Christ .

A sweet Soliloquie to be said betwixt the Consecration and receiuing of the Sacrament .

IS it true indeed that GOD will dwell on earth ? 1 King . 8.27 behold the Heauen , and the Heauen of Heauens are not able to containe thee , how much more vnable is the soule of such a sinfull c●itife as I am to receiue thee ?

But seeing it is thy blessed pleasure to come thus , to a a Apo. 3.20 . suppe with me , and to b b Ioh. 14.23 dwell in mee : I cannot for ioy but burst out and say , What is man that thou art so mindfull of him , and the Sonne of man that thou so regardest him ? What fauour soeuer thou vouchsafest mee in the abundance of thy Grace ; I will freely confesse what I am in the wretchednesse of my Nature . I am in a word ; a carnall Creature , whose very soule is c c Rom. 7.14 sold vnder sinne : a wretched man compassed about with d d Verse 24. a body of death : yet Lord seeing thou e e Mat. 9.13 . Mat. 11.28 . callest , here I come ; and seeing thou callest sinners , I haue thrust my selfe in among the rest ; and seeing thou callest all with their heauiest loades , I see no reason why I should stay behinde . O Lord I am sicke , and whither should I goe but vnto thee the Physitian of my Soule ? Thou hast cured many , but neuer didst thou meete with a more miserable patient : for I am more leaprous then Gehazi , more vncleane then Magdalene , more blinde in Soule , then Bartimeus was in Body : for I haue liued all this while and neuer seene the true light of thy Word . My Soule runnes with a greater fluxe of sinne , then was the Hemorisse issue of bloud . Mephiboseth was not more lame to goe , then my soule is to walke after thee in loue . Ieroboams Arme was not more withered to strike the Prophet , then my hand is maimed to relieue the poore . Cure me O Lord , and thou shalt doe as great a worke as in curing them all . And though I haue all their sinnes and sores ; yet Lord so abundant is thy grace ; so great is thy skill ; that if thou wilt , thou canst with a word , forgiue the one , and heale the other . And why should I doubt of thy good will , when to saue mee will cost thee now but one louing smile , who shewedst thy selfe so willing to redeem me , though it should cost thee all thy heart bloud , and now offerest so gratiously vnto mee the assured pledge of my redemption , by thy bloud ? Who am I O Lord God ? 2 Sam. 7.18 . and what is my merit that thou hast bought me with so deare a price ? It is meerely thy mercie ; and I O Lord am not worthy the least of all thy mercies : Gen. 32.10 . much lesse to be a partaker of this holy Sacrament , the greatest Pledge of the greatest mercy that euer thou diddest bestow vpon those sonnes of men , whom thou louest . How might I in respect of mine owne vnworthynesse , cry out for feare at the sight of thy holy Sacrament , as the Philistimes did , 1 Sam. 4.7 . when they saw the Arke of God come into the assembly . Woe now vnto me a sinner ; But that thy Angel doth comfort me , as he did the women . Feare thou not , Mat. 28.5 . for I know that thou seekest Iesus which was crucified . It is thou indeed that my soule seeketh after . And heere thou offerest thy selfe vnto me in thy blessed Sacrament . If therefore ELIZABETH thought her selfe so much honoured at thy presence , Lu. 2.43.44 . in the wombe of thy blessed mother that the babe sprange in her bellie for ioy ; how should my soule leape within mee for ioy , now that thou commest by thy holy Sacrament , to dwell in my heart for euer ? Oh what an honour is this that not the mother of my Lord , but my Lord himselfe should come thus to visit me ? Indeede , Lord , I confesse with the faithfull Centurion ; that I am not worthy that thou shouldest come vnder my roofe : Matth. 8.8 . and that if thou didst but speake the word onely , my soule should be saued . Yet seeing it hath pleased the riches of thy grace for the better strengthning of my weakenesse ; to seale thy mercy vnto mee by thy visible signe , as well as by thy visible word . In all thankefull humili●y my soule speakes vnto thee with the blessed Virgin . Behold the handmaide of the Lord , Luk. 1.38 . Apo. 3.20 . Luk. 18.13 . be it vnto me according to thy word . Knocke thou , Lord , by thy word and Sacraments at the doore of my heart , and I will like the Publicane with both my fists knocke at my breast , as fast as I can that thou maiest enter in : and if the dore will not open fast enough ; breake it open , O Lord , by thine Almighty power , and then enter in and dwell there for euer : that I may haue cause with Zacheus to acknowledge that this day saluation is come into my house . Luk. 19.9 . And cast out of me , whatsoeuer shall be offensiue vnto thee : for I resigne the whole possession of my heart vnto thy sacred Maiestie , entreating that I may not liue henceforth , but that thou maist liue in mee , speake in me , worke in me , and so to gouerne me by thy spirit that nothing may be pleasing vnto me , but that which is acceptable vnto thee . That finishing my course in the life of grace , I may afterwards liue with thee for euer in thy kingdome of glory . Grant this , O Lord Iesu , for the merits of thy death and bloodshedding . Amen .

When the Minister bringeth towards thee the bread thus blessed and broken ; and offering it vnto thee , bids thee , Take eate , &c. Then meditate that Christ himselfe commeth vnto thee , & both offreth and giueth indeed vnto thy faith , his very body & blood with al the merits of his death and passion ▪ to feed thy soule vnto eternal life : as surely as the minister offereth & giueth the outward signes that feeds thy body vnto this temporall life . The bread of the Lord is giuen by the Minister but the bread which is the Lord is giuen by Christ himselfe .

When thou takest the bread at the Ministers hand to eate it , Sacramentum requirit sacram mentem . then rouse vp thy soule to apprehend Christ by faith , & to apply his merits to heale thy miseries . Embrace him as sweetly with thy faith in the Sacrament : as euer Simeon hugde him with his armes in his swadling clouts .

When thou eatest the bread , imagine that thou seest Christ hanging vpon the Crosse , and by his vnspeakeable torments , fully satisfying Gods iustice for thy sinnes and striue to be as verily pertaker of the spirituall grace , as of the elementall signes . For the truth is not absent from the signe , neither doth Christ deceiue , when he saith , This is my body , but he giueth himselfe indeede to euery soule that spiritually receiues him by faith . For as ours is the same Supper which Christ administred : so is the same Christ verily present at his owne Supper , not by any Papall * * Christ cals it his body , not the signe of his body , because this Sacrament was instituted not only to signifie but also to communicate the spirituall graces that they represent . And by the signes to draw our mindes ▪ to the graces signified . So Euthimius in Mat. 26. Non dixit dominus , haec sutu signa corporis mei sed hoc est corpus meum . Oportet ergo non ad naturam eorum , quae proposita sunt aspicere , sed ad ipsorum virtutem & gratiam . Transubstantiation , but by a Sacramentall participation , Non hoc corpus quod videtis manducaturi estis : et bibituri illum sanguinem quem fusuri sunt , qui me crucifigent . Sacramentum aliquod vobis commendaui : spiritualitèr intellectum viuificabit vos . Aug. in Psal. 98. speaking in the person of Christ . The Disciples did not eate Christ corporally and substantially in the first institution no more do we in the reiteration of the same Supper . whereby he doth truly feede the faithfull vnto eternall life : not by comming downe out of heauen vnto thee ; but by lifting thee vp from the earth vnto him . According to that old saying , Sursum corda . Lift vp your hearts , and where the carkase is thither will the Eagles res●●t . Mat. 24

When thou seest the wine brought vnto thee apart from the bread : then remember that the bloud of Iesus Christ was as verily separated from his body vpon the Crosse for the remission of thy sinnes . And that this is the seale of that new couenant which GOD hath made to forgiue all the sinnes of al penitent sinners that beleeue the merits of his blood●heding . For the wine is not a Sacrament of Christs blood contained in his ●eines : but as it was shed out of his body vpon the Crosse for the remission of the sinnes of all that beleeue in him . Mat. 26.28 .

As thou drinkest the wine , and pourest it out of the Cup into thy stomacke ; meditate and beleeue that by the merits of that bloud which Christ shed vpon the Crosse , all thy sinnes are as verely forgiuen , as thou hast now drunke this Sacramentall Wine , and hast it in thy stomach . And in the instant of drinking settle thy meditation vpon Christ ▪ as he hanged vpon the Crosse : as if like Mary and Iohn , thou did see him nailed , and his bloud running downe his blessed side out of that gastfull wound which the Speare made in his innocent heart : wishing thy mouth closed to his side , that thou mightest receiue that precious bloud before it fell to the dustie earth . And yet the actuall drinking of that reall bloud with thy mouth ; would be nothing so * * If remission of sinnes and eternall life had bin appropriated to the drinking of the reall bloud , doubtlesse Iohn and Mary would haue made meanes to haue drunke it . But Iohn ascribes the vertue to beleeuing that it was shed . effectuall , as this Sacramentall drinking of that bloud , spiritually by Faith . For one of the Souldiers might haue drunke that , and beene still a reprobate : but whosoeuer drinketh it spiritually by Faith in the Sacrament , shall surely haue the Remission of his sinnes , and Life euerlasting .

As thou feelest the Sacramentall Wine which thou hast drunke , warming thy cold stomach : so endeuour to feele the Holy Ghost cherishing thy soule in the ioyfull assurance of the forgiuenesse of all thy sinnes , by the merits of the bloud of Christ . And to this end God giueth euery faithfull soule together with the Sacramentall bloud , the holy Ghost to drinke . Wee are all made to drinke into one Spirit . 1 Cor. 12.13 And so lift vp thy minde from the contemplation of Christ , as hee was crucified vpon the Crosse : Rom. 8.34 . Heb. 7.25 . Heb. 9.24 . to consider how hee now sits in glory at the right hand of his Father , making intercession for thee : by presenting to his Father , the vnualuable me●its of his death , which hee once suffered for thee : to appease his Iustice for the sins which thou dost daily commit against him .

After thou hast eaten and drunke both the Bread and Wine : labour that as those Sacramentall Signes do turne to the nourishment of thy body , and by the digestion of heate become one with thy substance : so by the operation of Faith and the Holy Ghost thou maist become one with Christ , and Christ with thee : and so maist feele thy Communion with Christ confirmed and encreased daily more and more . That as it is vnpossible to separate the Bread and Wine digested into the bloud and substance of thy body : so it may be more vnpossible to part Christ from thy Soule , or thy Soule from Christ .

1 Cor. 10.17 Vnus est panis communi notione Sacramenti , non autem necessario vnus numero . Lastly , as the Bread of the Sacrament , though confected of many graines ; yet makes but one Bread : so must thou remember , that though all the faithfull are many : yet are they all but one Mysticall Body , whereof Christ is Head . And therefore thou must loue euery Christian as thy selfe , and a member of thy body .

Thus farre of the duties to be done at the receiuing of the holy Sacrament , called Meditation .

3 Of the duties which we are to performe after receiuing of the holy Communion , called Action , or Practise .

THe duetie which wee are to performe after the receiuing of the L●rds Supper , is called Action or Practise : without which all the rest will minister vnto vs no comfort .

This Action consists of two sorts of duties : first , such as wee are to performe in the Church : or else , after that we are gone home .

Those that we are to performe in the Church , are either seuerall , from our owne soules : or else , ioyntly , with the Congregation .

The seuerall duties which thou must performe from thine owne Soule are three : first , thou must be carefull ( that forasmuch as Christ now dwelleth in thee , therefore ) to entertaine him in a cleane heart , and with pure affections ; Psal. 18.26 . for , the most holy will be holy with the holy : Sancta non nisi sanctè & sanctis . for if Ioseph of Arimathia when hee had begged of Pilate his dead body to burie it , wrapped it in sweete odours , and fine linnen , and laid it in a new Tombe : how much more shouldest thou lodge Christ in a new heart , and perfume his roomes with the odoriferous Incense of Prayers , and all pure affections . If God required Moses to prouide a pot of pure gold to keepe the Manna that fell in the Wildernesse : what a pure heart shouldest thou prouide to retaine this diuine Manna that is come downe from Heauen .

And as thou camest sorrowing like Ioseph and Mary to seeke Christ in the Temple , Luke 2.46 . so now hauing there found him in the middest of his Word and Sacraments , be carefull with ioy to carry him home with thee as they did .

And if the man that found but his lost Sheepe reioyced so much ; Luke 15.6 . how canst thou hauing found the Sauiour of the World but reioyce much more ?

Secondly , thou must offer the Sacrifice of a priuate thankes-giuing vnto God for this inestimable grace and mercy : for as this action is common vnto the whole Church : so is it applyed particularly to euery one of the faithfull in the Church , and for this particular mercy , euery Soule must ioyfully offer vp a particular Sacrifice of Thankes-giuing . For if the Wise-men reioyced so much when they saw the Star which conducted them vnto Christ ; and worshipped him so deuoutly when hee lay , a Babe , in the Manger , and offered vnto him their Gold , Myrrhe , and Frankinsence : how much more shouldest thou reioyce now that thou hast both seene and receiued this Sacrament , which guideth thy Soule vnto him , where hee sitteth at the right hand of his father in glory ? And thither lifting vp thy heart , adore him , and offer vp vnto him the Gold of a pure Faith , the Myrrhe of a mortified heart , and this or the like sweete Incense of Prayer and Thankes-giuing .

A Prayer to be said after the receiuing of the Communion .

WHat shall I render vnto thee ( O blessed Sauiour ) for all these blessings , which thou hast so graciously bestowed vpon my Soule ? how can I sufficiently thanke thee , when I can scarse expresse them ? Where thou mightest haue made mee a Beast , thou madest mee a man after thine owne Image . When by sinne I had lost both thine Image , and my selfe : thou didst renew in mee thine Image by thy Spirit : and diddest redeeme my Soule by thy bloud againe : and now thou hast giuen vnto mee thy Seale and pledge of my Redemption ; nay , thou hast giuen thy selfe vnto mee O blessed Redeemer . Oh what an inestimable treasure of riches , and ouer-flowing Fountaine of grace hath hee got who hath gained thee ! No man euer touched thee by Faith , but thou didst heale him by Grace , for thou art the Author of Saluation , the remedy of all euils , the medicine of the sicke , the life of the quicke , and the resurrection of the dead . Seemed it a small matter vnto thee to appoint thy holy Angels to attend vpon so vile a Creature as I am ; but that thou wouldest enter thy selfe into my Soule , there to preserue , nourish and cherish mee vnto life euerlasting ?

If the carkeis of the dead Prophet could reuiue a dead man that touched it ; 2 King . 13.21 how much more shall the liuing body of the Lord of all Prophets , quicken the faithfull , in whose heart he dwelleth ? And if thou wilt raise my body at the last day out of the dust ; how much more wilt thou now reuiue my Soule which thou hast sanctified with thy Spirit , and purified with thy bloud ? Oh Lord , what could I more desire , or what couldest thou more bestow vpon mee , then to giue me thy body for meate , thy bloud for drinke , and to lay downe thy Soule for the price of my Redemption ? Thou Lord enduredst the paine , and I doe reape the profit : I receiued Pardon , and thou diddest beare the punishment . Thy teares were my bathe , thy wounds my weale , and the iniustice done to thee , satisfied for the Iudgement which was due to mee . Thus by thy birth thou art become my Brother , by thy death my ransome , by thy mercy my reward , and by thy Sacrament my nourishment . O diuine foode , by which the sonnes of men are transformed into the sonnes of God : so that mans nature dyeth , and Gods nature liueth and ruleth in vs . Indeede all Creatures wondered that the Creator would be enclosed nine moneths in the Virgins wombe , ( though her wombe being replenished with the Holy Ghost , was more splendide then the starry Firmament . ) But that thou shouldest thus humble thy selfe to dwell for euer in my heart , which thou foundst more vncleane then a dung-hill : It is able to make all the Creatures in heauen and earth to stand amazed : But seeing it is thy free grace and meere pleasure thus to enter and to dwell in my heart , I would to GOD that I had so pure a heart , as my heart could wish to entertaine thee . And who is fit to entertaine Christ ? or who though inuited would not choose , with Mary , rather to kneele at thy feete , then presume to sit with thee at the Table ? Though I want a pure heart for thee to dwell in , yet weeping eyes shall neuer be wanting to wash thy blessed feete , and to lament my filthy sinnes . And albeit I cannot weepe so many teares as may suffice to wash thy holy feete , yet Lord it is sufficient that thou hast shed bloud enough to clense my sinfull Soule . And I am fully ( O Lord ) assured that all the daintie fare wherewith the disdainfull Pharisie entertained thee at his Table , did not so much please thee as those teares which penitent Mary poured vnder the table . I would therefore wish with Ieremie , that my head were a fountaine of teares , that seeing I can by no meanes yeeld sufficient thankes for thy loue to mee ; yet I might by continuall teares , testifie my loue vnto thee . And though no man is worthy of so infinite a grace : yet this is my comfort , that he is worthy whom thou in fauour accountest worthy . And seeing that now of thy meere grace thou hast counted mee ( among others thy chosen ) worthy of this vnspeakeable fauor , & sealed by thy Sacrament the assurance of thy loue and the forgiuenes of my sins : O Lord confirme thy fauour vnto thy Seruant ; and say of mee as Isaac did of Iacob , Gen. 27.33 . I haue blessed him , therefore hee shall be blessed . And that I may say vnto thee , with Dauid , Thou O Lord hast blessed my Soule , 1 Chron. 1● . 27 . and made it thy house , and it shall be blessed for euer . And seeing it pleased thee to blesse the house of Obed-edom , 2 Sam. 6.11.12 . and all his houshold , whilest the Arke of the Lord remained in his house : I doubt not but thou wilt much more blesse my Soule and Body , and all that doe belong vnto mee , now that it hath pleased thy Maiestie of thine owne good will to enter vnder my roofe , and to dwell for euer in my poore Cottage . Blesse me , O Lord , so , that my sinnes may wholy be remitted , by thy blood , my conscience sanctified by thy spirit , my minde enlightned by thy truth , my heart guided by thy spirit , and my will , in all things , subdued to thy blessed will and pleasure . Blesse mee with all graces which I want , and increase in me those good gifts which thou hast already bestowed vpon me . And seeing that I hold thee not by the armes , as Iacob , wrestling without mee ; but inwardly dwelling by faith within me : surely , Gen. 32.24 . &c. Lord , I will neuer let thee goe , except thou blesse me , and giue mee a new name , a new heart , a new spirit , & strength by the power of God to preuaile ouer sinne and Sathan . And I beseech thee , O Lord , desire not to depart from me as thou didst from Iacob because the day breaketh , and thy grace beginneth to dawn and appeare . But I from my soule , humbly with the Emmauites , entreat thee O sweet Iesu to abide with me , because it drawneth towards night . For the night of temptation , the night of tribulation , yea my last long night of death appeareth , O blessed Sauiour , stay with me therefore now and euer . And if thy presence goe not home with mee , Exod. 33.14 carry mee not from hence . Goe with me and liue with me , and let neither death nor life seperat● mee from thee . Driue me from my selfe , draw me vnto thee . Let me be sicke , but sound in thee , and in my weakenesse let thy strength appeare . Let me seeme as dead , that thou alone maiest be seene to liue in me , so that all my membres , may be but instruments to act thy motions . Set me as a seale vpon thine heart , Cant. 8.6 . and let thy zeale be setled vpon mine , that I may bee out of loue with all : that I may be onely in loue with thee . And grant , O Lord , that as thou now vouchsafest me this fauour to sit at thy table to receiue this Sacrament in thy house of grace : so I may hereafter through thy mercy , Luk. 22.30 be receiued to eate and drinke at thy table in thy kingdome of glory . And for thy mercy , I doe here with the 4. beasts and 24. Elders cast my selfe downe before thy throane of Grace , acknowledging that it is thou that hast redeemed me with thy blood , Apo. 5.9 . and that saluation commeth onely from thee . And therefore , vnto thee I doe yeeld all praise and glory , Apoc. 7.10.11.12 . and wisdome , and thanks , and honour , and power , and might , and maiestie , O my Lord , and my God , for euermore . Amen .

Thirdly , seeing Christ hath sacrificed himselfe for thee : ( and all that thou canst giue is too little ) therefore thou must offer thy selfe to bee a liuing , Rom. 12.1 . Luk. 17.5 . holy , and acceptable sacrifice vnto God : by seruing him in righteousnesse and holinesse all thy daies . Thus Tertullian witnesseth , that in his time , a Christian was knowne from an other man , onely by the holinesse and vprightnesse of his life .

2 Of the duties which we are to doe after the Communion , ioyntly with the Congregation .

THe duties to be performed ioyntly with the Church , are three . First , publike thankesgiuing , both by praiers and singing of Psalmes , Ma●. 26 30. Which is probable to haue beene the 113. Psalme . 1 Cor. 16.1 . Heb. 13.16 . Rom. 15.25 . thus Christ himselfe and his Apostles did . Secondly , Ioyning with the church , in giuing ( euery man according to his ability ) toward the reliefe of the poore . This was the manner of the Primitiue Churches to make a Collections and * * Qui copiosiores sunt & volunt , pro arbitrio quisqus suo quod visum est , contribuunt : & quod ita colligitur , apud praepositum deponitur : atque inde ille opitulatur pupillis & viduis & qui propter morbum aut aliquam aliam causam egent &c. Iustin. Martyr . Apolog. 2. Loue-feasts after the Lords Supper , for the reliefe of the poore Christians . Thirdly , When thankes and praise is ended : then with all reuerence to stand vp , and to receiue the blessing of God , by the mouth of his Minister , and to receiue it , as if thou diddest heare God himselfe pronouncing it vnto thee from heauen . For by * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lucrum est pietatis nomine facere sumptum . Tertul. Apo. adu . Gent. cap. 39. Num. 6.23.27 . their blessing , God doth blesse his people .

Thus farre of the duties to be practised in the Church .

The duties which thou art to practise after that thou art departed home , are three . First , to obserue diligently , whether thou hast truely receiued CHRIST in the Sacrament . Which thou maiest thus easily perceiue : for seeing his flesh is meat indeed , and his blood is drinke indeede , Ioh. 6.65 . and that he is so full of grace , that no man euer touched him by faith , but he receiued vertue from him . It cannot possibly be , that if thou hast eaten his flesh , or drunke his blood , but thou shalt receiue grace and power to bee clensed from thy sinnes and filthynesse . For if the Hemorise , that did but touch his garment , had her bloody issue that continued so long , forthwith stanched : Mar. 5.29 . How much more will the bloody issue of thy sinne , be stanched , if thou then hast truely eaten and drunke the very flesh and blood of Christ ? But if thy issue still runneth , thou maist iustly suspect , thou hast neuer yet truely touched Christ .

Secondly , Seeing thou hast now reconciled thy selfe to GOD , and renewed thy Couenant , and vowed newnesse and amendment of life . Thou must therefore haue a special care , that thou doest not yeeld to commit thy former sinnes any more : knowing that the vncleane spirit , Mat. 12.44 . &c. if euer he can get into thy Soule againe , after that it is swept and garnished : hee will enter forcible possession with 7. other Diuels worse then himselfe : So that the end of that man shall bee worse then his beginning . Be yee not therefore like the Dogge that returnes to his vomi● , 2 Pet. 2.22 . or the washed sow that walloweth in the mire againe . And returne not to thy malice , like to the Adder , who laying aside her poyson while shee drinkes , takes it vp againe when shee hath done . But when either the Diuel or thy flesh shall offer to tempt and mooue thee to relapse into thy former sinnes : answere them as the Spouse doth in the Canticles , I haue put off my coate ( of my former corruption ) how shall I put it on ? Cant. 5 3. I haue washed my feete how shall I defile them againe ?

Lastly if euer thou hast found either ioy or comfort in receiuing the holy Sacrament ; let it appeare by thy eager desire of receiuing it often againe . For the body of Christ as i● was annointed with the oyle of gladnesse aboue his fellowes : Psal. 45.7 Heb. 1.9 . so doth it yeelde a sweeter sauour then all the oyntments of the world . The fragrant smell whereof , allureth all soules who haue once tasted the sweetnesse thereof , euer after to desire oftner to taste thereof againe . Because of the sauour of thy good oyntment , therefore doe the Virgins loue thee . Cant. 1.3 . O taste therefore and often see how good the Lord is , saith Dauid ; Psal. 34.8 . This is the commandement of CHRIST himselfe , Scio Romae hanc esse consuetudinem vt fideles semper Christi corpus accipiant Hier. Apol. adu . Iouin . Doe this in remembrance of me , and in doing this thou shalt shew thy selfe best mindefull and thankefull for his death . Quotidie communionem Eucharistiae percipere , nec laudo , nec reprehendo . Omnibus Dominicis diebus communicandum sua●leo & hortor , s● mens sine affectu peccandi sit . Aug ( vel potius Genadius ) lib. de Eccl. dogm . cap. 53. Tit. 2.12.14 . For as oft as yee shall eate this bread and drinke this cup , yee shall shew the Lords death vntil he come . And let this bee the chiefe ende whereunto , both thy receiuing and liuing tendeth : that thou maiest be a holy Christian , zealous of good workes , purged from sinne , to liue soberly , righteously and godly in this present world ; that thou maiest be acceptable to God , profitable to thy brethren , and comfortable vnto thine own soule .

Thus farre of the manner of glorifying God in thy life .

Now followeth the Practise of Piety in glorifying God in the time of sickenesse , and when thou art called , to die in the Lord .

AS soone as thou perceiuest thy selfe to be visited with any sicknesse ; meditate with thy selfe :

1 That misery commeth not forth of the dust : Iob 5.6 . neither doth affliction spring out of the earth . Sicknesse comes not by hap or chance , ( as the Philistimes supposed that their Mise and Emeroides came : 1 Sam. 6.9 . ) but from mans wickednesse , which as sparkles breaketh out . Man suffereth ( saith Ieremie , ) for his sinnes . Lam. 3.39 . Fooles ( saith Dauid ) by reason of their transgressions , Psal. 107.17 and because of their iniquities are afflicted . As therefore Salomon aduised a man to carry himselfe towards an earthly Prince : Eccles. 10.4 If the spirit of him that ruleth , rise vp against thee : leaue not thy place , for gentlenesse pacifieth great sins : so counsell I thee , to deale with the Prince of Princes : If the spirit of him , that ruleth heauen and earth rise vp against thee , let not thy heart despaire ; for repentance pacifieth great sins . 2 Chro. 15.4 And whosoeuer returneth in his affliction , to the Lord God of Israel , and seekes him , he will be found of him .

Mat. 6.6 . 2 Shut too thy Chamber doore : Psal. 4.4 . Examine thine owne Heart vpon thy bed . Search and try thy wayes : Lam. 3.40 . Search as diligently for thy capitall sinne ( as Ioshua did for Achan ) till thou findest it : Iosh. 7.16 . &c. for albeit GOD , when he beginneth to chasten his Children , hath respect to all their sinnes : yet when his anger is incensed : he chiefely taketh occasion to chasten , and enter with them into Iudgement , for some one grieuous sinne , wherein they haue liued without Repentance .

3 When thou hast thus considered all thy sinnes , put thy selfe before the Iudgement seate of God , as a fellon or murtherer standing at the Bar of an earthly Iudge : and with griefe and sorrow of heart confesse vnto God all thy knowne sinnes , especially thy Capitall offences , wherewith GOD is chiefely displeased . Lay them open , with all the circumstances of the time , place , Prou. 28.30 . and manner how they were committed ; as may most serue to aggrauate the hainousnesse of thy sinnes , and to shew the contrition of thy heart for the same . Lift vp thine hand , and acknowledge thy selfe before the righteous Iudge of heauen and earth , guilty of eternall death and damnation , for those thy hainous sinnes and transgressions . And hauing thus accused and iudged thy selfe ; Psal. 99.5 . Heb. 4.10 . cast downe thy selfe before the Foote-stoole of his Throne of Grace : assuring thy selfe , that whatsoeuer the Kings of Israel be ; 1 Reg. 20 . 3● yet the GOD of Israel is a mercifull God . And cry vnto him from a penitent and faithfull heart , for mercy and forgiuenesse : as eager , and earnest , as euer thou knewest a malefactor , being to receiue his sentence , crying vnto the Iudge for fauour , and pardon : vowing amendement of life , and ( by the assistance of his Grace ) neuer to commit the like sinne any more . All which thou maist doe in these or the like words .

A Prayer when one begins to be sicke .

O Most righteous Iudge , yet in Iesus Christ , my gracious Father : I wretched sinner , doe here returne vnto thee ( though driuen with paine and sicknesse , ) like the prodigall childe , with want and hunger . I acknowledge that this sicknesse and paine comes not by blinde chance or fortune : but by thy diuine prouidence and speciall appointment . It is the stroke of thy heauie hand , which my sinnes haue iustly deserued : and the things that I feared are now fallen vpon mee . Iob. 3.25 . Yet I doe well perceiue , Habak. 3.2 . that in wrath thou remembrest mercie : When I consider how many , and how hainous are my sinnes , and how few and easie are thy corrections . Thou mightest haue strucken me with some fearefull and sodaine death , whereby I should not haue had eyther time or space to haue called vpon thee for grace and mercy ; and so I should haue perished in my sinnes , and beene for euer condemned in Hell .

But thou O Lord visitest mee with such a Fatherly chastisement , as thou vsest to visit thy dearest children , whom thou best louest ; giuing mee ( by this sicknesse ) both warning and time to repent , and to sue vnto thee for grace and pardon . I take not therefore , O Lord , this thy visitation , as any signe of thy wrath or hatred , but as an assured pledge and token of thy fauour and louing kindnes , whereby thou dost with thy temporall Iudgements ; 1 Cor. 11.31 draw mee to iudge my selfe , and to repent of my wicked life , that I should not be condemned with the godlesse and vnpenitent world . For thy holy Word assures mee , that whom thou louest , Heb. 12.6.7 . &c. thou thus chastenest : and that thou scourgest euery Sonne that thou receiuest . That if I endure thy chastening , thou offerest thy selfe vnto me as vnto a sonne , and that all that continue in sinne ▪ and yet escape without correction , whereof all thy Children are partakers , are Bastards , and not sonnes , and that thou chastenest mee for my profit , that I may be a partaker of thy holinesse . O Lord , how full of goodnesse is thy nature , that hast dealt with mee so gratiously in the time of my health and prosperitie ; and now being prouoked by my sinnes and vnthankefulnesse , hast such fatherly and profitable ends , in inflicting vpon me this sicknesse and correction .

I confesse Lord , that thou doest iustly afflict my body with sicknesse ; for my soule was sicke before of long prosperitie , and surfetted with ease , Ezech. 16.49 peace , plentie and fulnesse of bread . And now , O Lord , I lament and mourne for my sinnes , I acknowledge my wickednesse , and mine iniquities are alwayes in my sight . Oh what a wretched sinner am I , void of all goodnesse by nature , and full of euill by sinfull custome ! Oh what a world of sinne haue I committed against thee , whilest thy long sufferance expected my conuersion , and thy blessings wooed mee to repentance ! Yet O my God , seeing it is thy propertie more to respect the goodnesse of thine owne nature , then the deserts of sinners : I beseech thee , O Father , for thy Sonne Iesus Christ his sake , and for the merits of that all-sauing death , which he hath voluntarily suffered , for all which beleeue in him : haue mercy vpon me according to the multitude of thy mercies ; Psal. 51.1 . Verse 11. turne thy face away from my sinnes , and blot out all mine iniquitie : Psal. 25.7 . cast me not out of thy presence , neither reward mee according to my deserts : for if thou doest reiect mee , who will receiue me ? or who will succour me , if thou dost forsake mee ? But thou , Hos. 14.4 . O Lord , art the helper of the helplesse , and in thee the fatherlesse findeth mercy : for though my sinnes be exceeding great , yet thy mercy , O Lord , farre exceedeth them all : neither can I commit so many as thy Grace can remit and pardon . Wash therefore , O Christ , my sins with the vertue of thy pretious bloud ; especially , those sinnes , which from a penitent heart I haue confessed vnto thee : but chiefely O Lord , for Christ his sake forgiue mee [ * * Here name that sinne , which most troubleth thy conscience . ] . And seeing that of thy loue thou diddest lay downe thy life for my ransome , when I was thine enemie : Oh saue now the price of thine owne bloud , when it shall cost thee but a smile vpon mee , or a gratious appearance in thy Fathers sight in my behalfe . Reconcile mee once againe , O mercifull Mediatour , vnto thy Father ; for though there be nothing in mee that can please him , yet I know that in thee and for thy sake , Mat. 3.17 . hee is well pleased with all , whom thou acceptest and louest . And if it be thy blessed will , remoue this sickenesse from mee , and restore mee to my former health againe ; that I may liue longer to set forth thy glory , and to be a comfort to my Friends , which depend vpon mee ; and procure to my selfe a more setled assurance of that heauenly inheritance , which thou hast prepared for mee . And then Lord , thou shalt see how religiously and wisely I shall redeeme the time , Ephes. 5.16 . which heretofore I haue so lewdly and prophanely spent : and to the end that I may the sooner and the easier be deliuered from this paine and sicknes : direct mee , O Lord , I beseech thee , by thy diuine prouidence , to such a Physitian and helper : as that ( by thy blessing vpon thy meanes ) I may recouer my former health and welfare againe . And good Lord vouchsafe , that as thou hast sent this sicknesse vnto mee ; so thou wouldest likewise be pleased to send thy holy spirit into my heart , whereby this present sicknesse may be sanctified vnto me : that I may vse it as thy schoole , wherein I may learne to know the greatnesse of my misery and the riches of thy mercy : that I may be so humbled at the one , that I despaire not of the other : and that I may so renounce all confidence of helpe in my selfe , or in any other creature : that I may onely put the whole rest of my saluation in thy all sufficient merits . And forasmuch as thou knowest Lord , how weake a vessell I am , full of frailty and imperfections ; and that by nature I am angry and froward vnder euery crosse and affliction : O Lord , Iam. 1.17 . Ioh. 3.27 . who art the giuer of all good gifts , arme me with patience to endure thy blessed will and pleasure : and of thy mercy lay no more vpon me , 1 Cor. 10.13 then I shall be able to endure and suffer . Giue me grace to behaue my selfe in all patience , loue and meekenesse , vnto those that shall come and visit mee , that I may thankefully receiue , and willingly embrace all good counsels & consolations from them , and that they may likewise see in me such good examples of patience , and heare from me such godly lessons of comfort , as may bee arguments of my Christian faith and profession ; and instructions vnto them how to behaue themselues , when it shal please thee to visit them with the like affliction or sickenesse . I know , O Lord , I haue deserued to die ; and I desire not longer to liue then to amend my wicked life , and in some better measure to set forth thy glory . Therefore , O Father , if it bee thy blessed will , restore mee to health againe , and grant me a longer life . But if thou hast according to thine eternall decree ) appointed by this sickenesse , to call for mee out of this transitory life : I resigne my selfe into thy hands , and holy pleasure : thy blessed will be done , Psal. 31.5 . whether it be by life or by death . Onely , I beseech thee , of thy mercy forgiue mee all my sinnes , and prepare my poore soule , that by a true faith and vnfeigned repentance , sh●e may bee ready against the time , that thou shalt call for her out of my sicke and sinfull body . O heauenly Father , who art the hearer of prayers , heare thou in heauen this my prayer ; Psalm. 65.2 . 1 King . 39.8 and in this extremity grant me these requests , not for any worthinesse that is in me , but for the merits of thy beloued Sonne Iesus , my onely Sauiour and Mediator : for whose sake thou hast promised to heare vs , Ioh. 16.23 . and to grant whatsoeuer we shall aske of thee in his Name . In his name therefore , and in his owne words I conclude this my vnperfect Prayer , saying : Our Father which art in Heauen , &c.

Hauing thus reconciled thy selfe with GOD in Christ :

1 Let thy next care be to set thy house in order , as Isay aduised king Ezechias , Isay 38.1 . making thy last Will and Testament ( if it bee not already made . ) If it be made ; then peruse it , confirme it , and for auoyding all doubts and contention , publish it before witnesses , ( that if God call for thee out of this life ) it may stand in force and vnalterable , as thy last Will and Testament , and so deliuer it locked , or sealed , vp in some Boxe , to the keeping of a faithfull friend , in the presence of honest witnesses .

2 But in making thy Testament take a religious Diuines aduise , how to bestow thy beneuolence : and some honest Lawyers counsell to contriue it according to Law .

Dispatch this , before thy sickenesse doth encrease , and thy memory decay , lest otherwise thy Testament prooues a dotement : and another mans fancy , rather then thy will .

3 To preuent many inconueniences , let me recommend to thy discretion two things .

1 If God haue blessed thee with any competent state of wealth ; make thy Will in thy health time . It will neither put thee further from thy goods , nor hasten thee sooner to thy death : but it will bee a great ease to thy minde in freeing thee from a great trouble , when thou shalt haue most need of quiet : for when thy house is set in order , thou shalt be better enabled to set thy soule in order , and to dispose of thy iourney towards GOD .

2 If thou hast children , giue to euery one of them a portion , according to thine ability , in thy life time ; that thy life may seeme an ease , and not a yoake vnto them : yet so giue ; as that thy children may still bee beholding vnto thee , and not thou vnto them . But if thou keepe all in thy hands whilest thou liuest : they may thanke death and not thee for the portion that thou leauest them . If thou hast no children , and the Lord haue blessed thee with a great portion of the goods of this world ; and if thou meane to bestow them vpon any charitable or pious vses : put not ouer that good worke to the trust of others ; seeing thou seest how most of other mens Executors , prooue almost Executioners . And if friends be so vnfaithfull in a mans life ? How much greater cause hast thou to distrust their fidelity after thy death ?

Lamentable experience sheweth , how many d●admens Wils , haue of late , either beene quite concealed , vtterly ouerthrowne , or by cauils and quirckes of Law frustrated or altered : whereas by the Law of God , Gal. 3.15 . Heb. 9.17 . the will of the dead should not be violated : 2 Cor. 5.10 . Eccl. 12.14 . Rom. 2.15 . 1 Cor. 4.5 . Act. 17.31.32 . but all his godly intentions conscionably performed and fulfilled , as in the sight of God : Who in the day of the Resurrection , will bee a iust Iudge , both of the quicke and dead . And if any thing should hap in his Will to be ambiguous or doubtfull it should be * * Voluntas testatoris magis inspicienda est quam verba . l. cum virum § sani . C. de fidei cum ff. ad leg . Fal. l. ●i . ff. ad Treb. l. vbi . § te rogo . construed , as it might come neerest to the honour of GOD , and the honest intention of the Testator . But let the vengeance due to such vnchristian deedes , light on the Actors that doe them : not on the kingdome wherein they are suffered to be done . And let other Rich men bee warned by such wretched examples not to * * Matrimonium inter aurum & Arcam , diuortium inter deum & animam . Aug. marry their mindes to their money : as that they will doe no good with their goodes till death diuorceth them .

Faelix quem faciunt aliena periculae cautum . Considering therefore the shortnesse of thine owne life and the vncertainety of others iust dealings after thy death , in these vniust daies : Let me aduise thee ( whom GOD hath blessed with ability , and an intent to doe good ) to become in thy life time thine owne Administrator ; make thine owne handes thine Executors , and thine owne eies thy ouerseers ; cause thy lanthorne to giue her light before thee , and not behinde thee : giue God the glory , Gal. 6.9 . Math. 10.42 Mar. 9 41. Mar. 25.40 . Luk. 14.14 . & 18.22 . 1 Cor. 15.58 Apo. 14.13 . and thou shalt receiue of him in due time the reward , which of his grace & mercy he hath promised to thy good workes .

4 Hauing thus set thy house and soule in order ( if the determined number of thy daies be not expired ) God will either haue mercy vpon thee , and say , Iob. 14.5 . Iob. 33.24 . Spare him ( O killing malady ) that he goe not downe into the pit ; for I haue receiued a reconciliation . Or els , his Fatherly prouidence will direct thee to such a Physitian and to such meanes , 2 King . 20.7 . 2 King . 5.7.8.10 . Ioh. 9.7 . as that by his blessing vpon their endeauours : thou shalt recouer , and bee restored to thy former health againe . But in any wise ▪ take heede ; that thou nor none for thee , send vnto sorcerers , wisards , ●harmers , or enchaunters for helpe : for this were to leaue the God of Israel , and to goe to Baalzebub the God of Ekron for helpe , 2 Reg. 1.2.3 as did wicked Ahaziah , and to breake thy vow which thou hast made with the blessed Trinity in thy Baptisme : and bee sure that GOD will neuer giue a blessing by those meanes which he hath accursed . But if hee permits Satan to cure thy body , Leu. 20.6 . Deu. 18.10 . &c. 2 Thes. 2.10 Deut. 13.3 . feare lest it tend to the damnation of thy soule , thou art tried : beware .

5 When thou hast sent for the Physitian , take heede that thou put not thy trust rather in the Physitian , then in the Lord , as Aza did ; of whom it is said , that hee sought not the Lord in his disease , but to the Physitians : 1 Chr. 16.12 which is a kinde of Idolatrie , that will increase the Lords anger , and make the Physicke receiued vneffectuall . Vse therefore the Physitian as Gods Instrument , Isa. 1.5.6 . and Physicke , as Gods meanes . Ier. 8.22 . And seeing it is not lawfull without Prayer to vse ordinarie foode , 1 Tim. 4.4 . much lesse extraordinary . Physicke ( whose good effect depends vpon the blessing of GOD . ) Before thou takest thy Physicke , pray therefore heartily vnto GOD , to blesse it vnto thy vse , in these or the like words .

A Prayer before taking of Physicke .

O Mercifull Father , who art the Lord of health , and of sickenesse , of life , and of death : who killest , and makest aliue : 1 Sam. 2.6 . who bringest downe to the graue , and raisest vp againe : I come vnto thee , as to the onely Physitian , who canst cure my soule from sinne , and my body from sicknesse . I desire neither life nor death , but referre my selfe to thy most holy will . For , though wee must needes dye , 2 Sam. 14.14 and bring dead our liues are as water spilt on the ground , which cannot be gathered vp againe . Yet hath thy gratious prouidence ( whilest life remaineth ) appointed meanes , which thou wilt haue thy children to vse ; and ( by the lawfull vse thereof ) to expect thy blessing vpon thine owne meanes , to the curing of their sicknesse , and restitution of their health . And now O Lord , in this my necessitie , I haue , according to thine ordinance , sent for thy seruant ( the Physitian ) who hath prepared for mee this Physicke which I receiue , as meanes sent from thy fatherly hand . I beseech thee therefore , that as by thy blessing on a lumpe of dry figs , Isay 38.21 . thou didst heale Ezekias sore , that he recouered : 1 King . 5.14 . and by seauen times washing in the Riuer of Iordane , didst clense Naaman the Syrian of his Leprosie : and diddest restore the man that was blinde from his birth , by annoynting his eyes with clay and spittle , Iohn 9.6.7 . and sending him to wash in the poole of Siloam : Mat. 8.15 . and by touching the hand of Peters wiues mother , didst cure her of her Feauer : and didst restore the Woman that touched the hemme of thy Garment , Mat. 8.20 . &c. from her bloudy issue : So it would please thee of thine infinite goodnesse and mercy , to sanctifie this Physicke to my vse , and to giue such a blessing vnto it , that it may ( if it be thy will and pleasure ) remoue this my sickenesse and paine , and restore mee to health and strength againe . But if the number of those dayes , Iob 14. which thou hast appointed for me to liue in this vale of misery be at an end ; and that thou hast sent this sickenesse as thy Messenger , to call for mee out of this mortall life : then Lord let thy blessed will be done : for I submit my will to thy most holy pleasure . Onely I beseech thee ; encrease my Faith and patience , and let thy gra●e and mercy be neuer wanting vnto mee : but in the midst of all extremities , assist mee with thy holy Spirit , that I may willingly and chearefully resigne vp my Soule , ( the price of thine owne bloud , ) into thy most gracious hands and custodie . Grant this , O Father , for Iesus Christ his sake ; to whom , with thee , and the holy Ghost , be all honour and glory , both now and euermore , Amen .

Meditations for the sicke .

WHilest thy sicknes remaineth , vse often ( for thy comfort , ) these few Meditations ; taken from the ends , wherefore GOD sendeth afflictions to his children . Those are tenne .

1 That by afflictions , God may not onely * * Deus suos percutit vt emend●t . Hier. Com. in Esa. lib. 6. Deus calamitates infligit , non extingue re sed castigare nos cupiens . Basil. ser. 3. in diuites . correct our sinnes past : but also worke in vs , a deeper loathing of our naturall corruption ; and so preuent vs from falling into many other sins , which otherwise wee would commit : like a good Father , who suffers his tender Babe to scorch his finger in a candle , that hee may the rather learne to beware of falling into a greater fire . So that the childe of God may say with Dauid , Psal. 119.71 . It is good for me that I haue beene afflicted , that I may learne thy Statutes : for , before I was afflicted , Psal. 119.67 . I went astray , but now I keepe thy Word . And indeede ( saith S. Paul ) wee are chastened of the Lord , 1 Cor. 11.32 because wee should not be condemned with the World . With one Crosse God maketh two cures : the chastisement of sinnes past , the preuention of sinne to come . For though the eternall punishment of sinne ( as it proceedeth from Iustice , ) is fully pardoned in the sacrifice of Christ : yet wee are not ( without serious iudging of our selues ) exempted from the temporall chastisement of sinne ; for this proceedeth onely from the loue of God , for our good . And this is the reason , that when Nathan told Dauid , 2 Sam. 12.10 from the Lord , that his sinnes were forgiuen : yet that the Sword ( of chastisement ) should not depart from his house : Verse 13. and that his Childe should surely die . For GOD , like a skilfull Physitian , seeing the soule to be poysoned with the setling of sinne ; and knowing that the raigning of the Flesh will proue the ruine of the Spirit : ministreth the bitter pill of affliction , whereby the reliques of sinne is purged , and the soule more soundly cured : the flesh is subdued , and the spirit is sanctified : Oh the odiousnesse of sinne , which causeth God to chasten so seuerely his Children , whom otherwise hee loueth so deerely !

2 God sendeth affliction , to seale vnto vs our Adoption : Heb. 12.6.7.8 . for euery Childe whom God loueth hee correcteth : And hee is a Bastard that is not corrected . Yea , it is a sure note ▪ that where GOD seeth sinne , and smites not : he there detests , and loues not . Therefore it is said , that hee * * Ad mala seruantur non moritura mali . 1 Sam. 2.25 . suffered the wicked Sonnes of Eli , to continue in their sinnes without correction , because the Lord would slay them . On the a a Namque fauor nimiùs non est fauor , ira sedingēs : At fauor in magno saep● dolore latet . Bill . Anthol . sacr. . other side , there is no surer token of Gods fatherly loue and care : then to be corrected with some crosse , as oft as wee commit any sinfull crime . Affliction therefore is a seale of Adoption , no signe of Reprobation . For , the purest Corne is cleanest fanned , the finest Gold is oftest tryed , the sweetest Grape is hardest pressed , and the truest Christian heauiest crossed .

3 God sendeth affliction , to weane our hearts , from too much louing this World and worldly vanities : and to cause vs the more earnestly to desire and long for * * Crebris tribulationibus Ecclesiam suam Dominus exercet : ne si cuncta temporalia fortè prosperè currant , incolatu praesentis exili● delectàta , minùs coelestem patriam suspiret . Beda in Cant. eternall life . For as the Children of Israel ( had they not beene ill entreated in Aegipt ) would neuer haue beene so willing to goe towards Canaan : so ( were it not for the crosses and afflictions of this life , ) Gods Children would not so heartilie long , Mundanus affectus praesentia amat , temporalia cumulat , spiritualia negligit , & cum totus se spargit ●n imis , nil potest amare de summis . Iustin. Patriarch . de disc. monast. cap. 4. and willingly desire for the Kingdome of Heauen . For wee see many Epicures that would be content to forgoe heauen , on condition that they might still enioy their earthly pleasures ; and ( hauing neuer tasted the ioyes of a better : ) how loath are they to depart this life ? whereas the * * 2 Cor. 12. Apostle ( that saw Heauens glory ) tels vs : that there is no more comparison twixt the ioyes of eternall life , and the pleasures of this world , then there is betwixt the filthiest dung and the pleasantest meate : Phil. 3.8 . or betwixt the stinkingst dung-hill , and the fairest bed-chamber . As therefore a louing Nursse puts Worme-wood , or Mustard , on the breast , to make the childe the rather to forsake the dug : so GOD mixeth sometimes affliction , Ne sancti viri aliqua elatione in hac vita superbiant , quibusdam tentationibus reprimuntur . Eucher . in li. Reg. with the pleasures and prosperitie of this life ; least ( like the Children of this generation ) they should forget God , and fall into too much loue of this present euill world ; and so by riches grow proud : by fame ; insolent : by libertie , wanton : and spurne with their heele against the Lord , Deut. 32.15 . when they waxe fat . For , if Gods children loue the world so well , when ( like a curst stepmother ) shee misvseth and strikes vs ; how should wee loue this harlot if shee smiled vpon vs , and stroaked vs , as shee doth her owne worldly Brats ? Thus doth GOD ( like a wise and louing Father ) embitter with crosses the pleasures of this life , to his children : that finding in this earthly state no true nor permanent ioyes ) they might sigh & long for eternall life , where firme and euerlasting ioyes are onely to be found .

4 By affliction and sicknesse ▪ God exerciseth his children , and the graces which hee bestoweth vpon them . 1 Pet. 1.7 . He refineth , and trieth their faith , as the Goldsmith doth his gold , in * * Vt igne purgati & ab admixtione vit●orum carnabum defecati , solēdeant , examinatae innocentiae clari●ate . Hi●●r . in Psal. 5● . the furnace , to make it shine more glistering , & bright : he stirreth vs vp to pray more 〈…〉 , and zealously : and proueth what patience we haue learned all this while in his * * Schola crucis schola lucis . schoole . The like experience he maketh of our hope , loue , and all the rest of our Christian vertues : Gubernator in tempestate dignoscitur in aci● nules probatur , delicata iactatio est : cum periculum non est : conflictatio in aduersis , probatio est est veritatis . Cypr. ser. 4. de Immor . Ier. 48.11 . which without this triall , would rust , like iron vnexercised ; or corrupt , like standing waters that either haue no current : or else are not powred from vessell to vessell : whose taste remaineth and whose sent is not changed . And rather then a man should keepe still the sent of his corrupted nature , to damnation ; who would not wish to be changed from state to state , by crosses and sickenesse to saluation ? For as the Camomill which is troden , groweth best and smelleth most fragrant : and as the fish is sweetest that liues in the saltest waters : so those soules are most pretious vnto Christ , who are most exercised and afflicted with his Crosse.

5 God sendeth affliction , to demonstrate vnto the world , the truenesse of his childrens loue and seruice . Euery hypocrite will serue GOD , whilest he prospereth and blesseth him : as the Diuel falsly accused Iob to haue done : Iob. 1.9.10 . but who ( saue his louing childe ) will loue and serue him in aduersity ; when GOD seemeth to bee angry and displeased with him ? yea ▪ and cleaue vnto him most inseperably ; when hee seemeth ( with the greatest frown , and disgrace ) to reiect a man , and to cast him out of his fauour ? yea , when he seemeth to wound and kill as an enemy ; yet then to say with Iob , Though thou Lord kill me , Iob. 13.15 . yet will I put my trust in thee . The louing , and seruing of God , and trusting in his mercy in the time of our correction and misery : is the truest note of an vnfained child , and seruant of the Lord .

6 Sanctified affliction , is a singular helpe to further our true conuersion : and to driue vs home by repentance to our heauenly Father . In their affliction ( saith the Lord ) they will seeke mee diligently . Hos. 5.15 . Aegypts burdens made Israel cry vnto GOD . Exod. 3.7 . Psal. 86.7 . Dauids troubles made him pray . Isai. 38.2.3 . Hezekias sickenesse made him to weepe and miserie droue the Prodigall childe , Luk. 15.16 . &c. to returne and sue for his Fathers grace and mercy . Yea , wee reade of many in the Gospell , that ( by sickenesses and affliction ) were driuen to come into CHRIST ; who ( if they had health and prosperity , as others ; ) would haue ( like others ) neglected , or contemned their Sauiour : and neuer haue sought vnto him for his sauing health , and grace . For as the Arke of Noah ; the higher it was tossed with the floud , the neerer it mounted towards heauen : so the sanctified Soule , the more it is exercised with affliction , the neerer it is listed towards GOD . Oh blessed is that crosse , that draweth a sinner to * * Deut non delectatur poenis nostris sed confessionem quaerit erroris . Alb. in Psal. 4. Peniten . come ( vpon the knees of his heart ) vnto Christ , to confesse his owne misery , and to implore his endlesse mercy ! Oh blessed , aye blessed bee that Christ , that neuer refuseth the sinner , that commeth vnto him , though weather-driuen by affliction and miserie !

7 Afflictions worke in vs , pittie and compassion towards our fellow-brethren , that bee in distresse and misery : whereby wee learne to haue a fellow-feeling of their calamities : and to condole their estate , Heb. 13.3 . as if wee suffered with them . And for this cause CHRIST himselfe would suffer , and bee tempted in all things , like vnto vs ( sinne onely excepted : Heb. 4.15 & 2.18 . & 5.8.9 . ) that he might be a mercifull high Priest , touched with the feeling of our infirmities . For none can so hartily bemone the misery of another ; as he who first suffered himselfe the same affliction . Hereupon a sinner in miserie , may boldly say vnto Christ : Non ignare mali miseris succurrito Christe . Our frailty , sith O Christ , thou didst perceiue : Condole our state , who still in frailties cleaue .

8 God vseth our sicknesses , and afflictions , as meanes and examples , both to * * Sinit Deus iustum incidere in calamitates , vt virtutem quae in illo latebat , aliis apertam manifestamque faciat . Damasc . li. 2. de Orth. ca. 29. manifest vnto others the faith and vertues which hee hath bestowed vpon vs : as also to strengthen those who haue not receiued so great a measure of faith as wee . For there can bee no greater encouragement to a weake Christian ; then to behold a true professour , ( in the extreamest sickenesse of his body , supported with greater patience , and consolation in his soule . And the comfortable and blessed departure of such a man will arme him against the feare of death , and assure him : that the hope of the godlie , is a farre more pretious thing , then that flesh and bloud can vnderstand , or mortall eyes beholde , in this vale of misery . And were it not that wee did see many of those whom we know to be the vndoubted children of GOD , to haue endured such affliction and calamities before vs . The greatnesse of the miseries and crosses which oft times wee endure , would make vs doubt whether we be the children of GOD or no. And to this purpose Saint Iames saith , GOD made Iob and the Prophets , an example of suffering aduersity , and of long patience .

9 By afflictions GOD makes vs conformable to the Image of Christ his sonne , Rom. 8.18 . 1 Pet. 4.13 . Heb. 2.10 . Heb. 2.7 . Mat. 27.34 . Luk. 24.42 . Fauos post mella gustauit . Tertul. lib. de Coron. milit. cap. 24. who being the Captaine of our saluation , was made perfect through sufferings . And therefore he first bare the Crosse in shame , before hee was crowned with glory : and did first taste gall , before he did eate the honey combe : and was first derided , king of the Iewes by the Souldiers in the High priests hal : Psal. 24.7 . before he was saluted , King of glory , by the Angles in his Fathers Courte . And the more liuely , our heauenly Father shal perceiue the image of his naturall Son to appeare in vs , the better he will loue vs ; and when wee haue , for a time , borne his likenesse in his sufferings , and fought and ouercome : we shall be crowned by Christ , and with Christ sit in his throne , 2 Tim. 4.7.8 Apo. 3.21 . Apo. 2.17.18 . Phil. 3.21 . and of Christ receiue the pretious white stone and morning starre , that shal make vs shine like Christ for euer in his glory .

Ideò tentantur Sancti , vt ipsi se agnoscant . Primas . 10 Lastly , that the godly may bee humbled in respect of their owne state and misery : Esse se magnarum virium homo crederet si m●llum vnquam earu●dem virium defectum sentiret . Gre. lib. 2. Moral . Iob. and God glorified by deliuering them out of their troubles and afflictions , when we call vpon him for his helpe and succour . For though that there is no man so pure , but if the Lord will straightly marke iniquities ; Psal. 130.3 . hee shall finde in him iust cause to punish him for his sin : Yet the Lord in mercy , doth * * In his quae patimur nullum contra Deum murmur cordi nostro subrepat : quia ad quid hoc creator noster oper●tur ignotum est Greg. ep. 31. not alwaies in the affliction of his children respect their sinnes : but sometimes layeth afflictions and crosses vpon them for his glories sake . Thus our Sauiour Christ told his Disciples , that the man was not borne blind , for his owne , Ioh. 9.3 . or his Parents sinnes : but that the worke of God should be shewed on him . So hee told them likewise , Ioh. 11.4 . that Lazarus sickenesse was not vnto the death , but for the glory of God . O the vnspeakeable goodnesse of God , which turneth those afflictions , which are the shame and punishment due to our sinnes , to bee the subiect of his honour and glory !

These are the blessed , and profitable endes , wherefore God sendeth sickenesse and afflictions vpon his children , whereby it may plainely appeare , Malum pa●● malum non est : malum facere malum est . Chrys. de Prod. Iuda . that afflictions are not signes either of Gods hatred , or of our reprobation : but rather tokens and pledges of his fatherly loue vnto his children whom he loueth : and therefore chasteneth them in this life , where , vpon repentance , there remaines hope of pardon : rather then to referre the punishment to that life where there is no hope of pardon , nor ende of punishment . For this cause the Christians in the * * Cum v●xamur , ac praemimur , tum maximo gratias agimus indulgentissimo Patri , quod corruptelam nostram non patitur longius procedere , sed plagis ac verberibus emendat . Lactan. lib. 5 cap. 23. Primitiue Church were wont to giue God great thankes for afflicting them in this life : So the Apostles reioyced , that they were counted worthy to suffer for Christs name . Act. 5.41 . And the Christian Hebrewes suffered with ioy the spoiling of their goods , knowing that they had in heauen a better , and an induring substance . Heb. 10.34 . And in respect of these holy endes , the Apostle saith , That though no affliction for the present seemeth ioyous , but grieuous : Heb. 12.11 . yet afterwards it bringeth the quiet fruit of righteousnesse , to them who are thereby exercised . Pray therefore heartily , that as God hath sent vnto thee this sickenesse , so it would please him to come himselfe vnto thee , with thy sickenesse : by teaching thee to make those sanctifyed vses of it , for which hee hath inflicted the same vpon thee .

Meditation for one , that is recouered from sickenesse .

IF GOD hath of his mercy heard thy prayers , and restored thee to thy health againe , consider with thy selfe .

1 That thou hast now receiued from GOD , as it were another life . Spend it therefore , to the honour of God , in newnesse of life . Let thy sinne die with thy sickenesse : but liue thou by grace to holinesse .

2 Be not the more secure , that thou art restored to health : neither insult in thy selfe , that thou hast escaped death : but thinke rather , that GOD ( seeing how vnprepared thou wast : ) hath of his mercy heard thy prayer , spared thee , and giuen thee some little longer time of respite ; that thou maiest both amend thy life , and put thy selfe in a better readinesse against the time that he shall call for thee , without further delay , out of this world . For though thou hast escaped this ; It may be , thou shalt not escape the next sickensse .

3 Consider how fearefull a reckoning thou haddest made ; before the Iudgement seat of Christ by this time , if thou haddest dyed of this sicknesse . Spend therefore the time that remaines , so ; as that thou maiest be able to make a more cheerefull account of thy life , when it must be expired indeed .

4 Put not farre off the day of death : thou knowest not for all this , how neere it is at hand : and ( being so fairely warned ) be wiser : for if thou be taken vnprouided , the next time thy excuse will be lesse , and thy iudgement greater .

5 Remember , that thou hast vowed amendment , and newnesse of life . Thou hast vowed a vow vnto God , defer not to pay it : Eccl. 5.3 . for hee delighteth not in fooles ; pay therefore that thou hast vowed . The vncleane spirit is cast out : Oh let him not re-enter with seuen worse then himselfe . Mat. 12 43. &c. Thou hast sighed out the groanes of contrition : thou hast wept the teares of repentance : thou art washed in the poole of Bethesda , streaming with fiue bloudy wounds , not of a troubling Angell : but of the Angell of Gods presence , Ioh. 5.2.4 . Isai. 63.9 . Luk. 14.33 . troubled with the wrath due to thy sinnes : who descended into hell , to restore thee to sauing health , and heauen . Returne not now with the Dogge to thine owne vomit : nor like the washed sow , to wallow againe in the mire of thy former sinnes , and vncleannesse : lest being intangled , and ouercome againe with the filthinesse of sinne ( which now thou hast escaped ) thy latter ende prooue worse then thy first beginning . 2 Pet. 2.20.22 . Twice therefore doth our Sauiour Christ giue the same cautionary warning to healed sinners . First , to the man cured of his 38 yeeres disease : Behold , Ioh. 5.14 . thou art made whole : sinne no more , lest a worse thing fall vnto thee . Secondly , to the woman taken in adultery : Neither doe I condemne thee : Ioh. 8.11 . Goe thy way and sinne no more . 1 Pet. 4.4 . Teaching vs , how dangerous a thing it is , to relapse and fall againe , into the former excesse of riot . Take heede therefore vnto thy wayes , and pray for grace , that thou maiest apply thy heart vnto wisdome : during that small number of dayes , Psal. 90.12 . which yet remaine behinde . And for thy present mercy and health ; imitate the thankefull Leaper , and returne vnto God this , or the like thanksgiuing .

A thankesgiuing to be said of one that is recouered from sickenesse

O Gracious and mercifull Father , who art the Lord of health , and sickenesse , of life and of death : who killest , and makest aliue : 1 Sam. 2.6 . who bringest downe to the graue , and raisest vp againe : who art the onely preseruer of all those that trust in thee . I thy poore and vnworthy seruant ( hauing now by experience of my painefull sicknesse ) felt the gieuousnesse of misery due vnto sinne ; and the greatnesse of thy mercy in forgiuing sinners : and perceiuing with what a fatherly compassiion thou hast heard my prayers , and restored me to my health and strength againe : ) doe heere ( vpon the bended knees of my heart ) returne ( with the thankefull Leaper ) to acknowledge thee alone to bee the God of my health and saluation ; and to giue thee the praise and glory for my strength and deliuerance , out of that grieuous disease and malady : and for thus turning my mourning into mirth ; my sickenesse into health : and my death into life . My sinnes deserued punishments , and thou hast corrected me , but hast not giuen me ouer vnto death . I looked ( from the day to the night ) when thou wouldest make an end of me : I did chatter like a Crane , or a Swallow : I mourned ( as a Doue ) when the bitternesse of sickenesse oppressed me : I lifted vp mine eies vnto thee , O Lord , and thou didst comfort me , for thou didst cast all my sinnes behinde thy backe ; and didst deliuer my soule from the pit of corruption : and when I found no helpe in my selfe , nor in any other creature , ( saying , I am depriued of the residue of my yeeres , I shall see man no more , among the inhabitants of the world ) then didst thou restore mee to health againe , and gauest life vnto mee : I found thee , O Lord , Isa. 38.9 . &c. ready to saue me .

And now , Lord , I confesse ▪ that I can neuer yeelde vnto thee such a measure of thanks , as thou hast ( for this benefit ) deserued at my hands . And ( seeing that I can neuer bee able to repay thy goodnes with acceptable work● : ) Oh that I could with Mary Magdalen testifie the ●oue and thankfulnes of my heart , with abounding teares ! Oh , what shall I be able to render vnto thee , O Lord , for al these benefits which thou hast bestowed vpon my soule ! Surely as in my sickenesse , when I had nothing else to giue vnto thee ; I offered Christ and his merits vnto thee as a ransome for my sins : so being now restored by thy grace vnto my health and strength ; and hauing no better thing to giue , behold , O Lord , I doe heere offer vp my selfe vnto thee , Rom. 12.1 . beseeching thee so to assist mee with thy holy spirit , that the remainder of my life may wholly be spent in setting foorth thy praise and glory .

O Lord , forgiue mee my former follies and vnthankefulnesse , that I was not more careful to loue thee according to thy goodnesse : nor to serue thee , according to thy will ; nor to obey thee , according to thy commandements ; nor to thanke thee , according to thy benefits . And seeing thou knowest that of my selfe I am not sufficient , so much as to thinke a good thought ( much lesse to doe that which is good , and acceptable in thy sight : ) assist mee with thy grace and holy spirit , that I may ( in my prosperity ) as deuoutely spend my health in thy seruice : as I was eranest in my sickenesse to beg it at thy hands . And suffer mee neuer to forget eyther this thy mercy , in restoring mee to my health ; or those vowes and promises , which I haue made vnto thee in my sickenesse . With my new health , renew in me , O Lord , a right spirit , which may free mee from the slauery of sinne , and establish my heart in the seruice of grace . Worke in mee a greater detestation of all sinnes ( which were the causes of thy anger and my sicknesse ) and increase my faith in Jesus Christ , who is the author of my health and saluation . Let thy good spirit leade me in the way , T it 2.12 . that I should walke , and teach me to deny all vngodlines , and worldly lusts , & to liue soberly , righteously and godly in this world : that others by my example may thinke better of thy truth . And sith this time ( which I haue yet to liue ) is but a little respite and small remnant of daies , which cannot long continue : teach me , Psal. 90 . 1● . O my God , so to number my daies , that I may apply my heart to that spiritual wisdome , which directeth to saluation . And to this end make me more zealous then I haue beene in religion , more deuout in praier , more feruent in spirit , more carefull to heare and profit by the preaching of thy Gospell , more helpefull to my poore brethren , more watchfull ouer my waies , more faithfull in my calling , and euery way more aboundant in all good workes . Let me ( in the ioyfull time of prosperity ) feare the euill day of affliction : in the time of health , thinke of sicknesse : in the time of sickenesse make my selfe ready for death ; and when death approcheth , prepare my selfe for iudgement . Let my whole life be an expressing thankfulnesse vnto thee for thy grace and mercy . And therefore , O Lord , I do here from the very bottome of my heart , together with the thousand thousands of Angels , the foure beasts and twenty foure Elders , Apoc. 5.11 . &c. and al the creatures in Heauen , and on the Earth acknowledge to be due vnto thee , O Father , which sitteth vpon the throne , and to the Lambe , thy Sonne , who sitteth at thy right hand : and to the holy spirit , which proceedeth from both : the holy Trinitie of persons in vnity of substance , all praise , honour , glory and power , from this time forth , and for euermore . Amen .

Meditations for one that is like to die .

IF thy sickenesse be like to encrease vnto death , then meditate on three things : First , how graciously God dealeth with thee . Secondly , from what euils death wil free thee . Thirdly , what good death will bring vnto thee .

First , concerning Gods fauourable dealing with thee :

1 Meditate , that God vseth this chastisement of thy body , but as a Medicine to cure thy soule , by drawing thee ( who art sicke in sin ) to come by repentance vnto Christ ( thy Physitian ) to haue thy soule healed . Mar. 9.12 .

2 That the sorest sickenes or painefullest disease , which thou canst endure , is nothing , if it be compared to those dolours and paines which Iesus Christ thy Sauiour hath suffred for thee : Luk. 22.44 . Psal. 88.7 . Isai. 53.4 . Psal. 18.5 . Heb. 5.7 . Gal. 3.13 . when in a bloody sweat , he endured the wrath of God , the paines of hell ▪ and a cursed death which was due to thy sinnes . Iustly therefore may he vse those words of Ieremy , Behold and see , Lam. 1.12 . if there be any sorrow like vnto my sorrow , which is done vnto mee , Dum legimus vel audimus quot & quanta ille sine culpa sustinuit , intelligimus nos peccatores omnia debere libenter sustinere . Theo. in 5. cap. ad Rom. wherewith the Lord hath afflicted me in the day of his fierce wrath . Hath the sonne of God endured so much for thy redemption ; and wilt not thou a sinful man , endure a little sicknesse for his pleasure ? especially when it is for thy good ?

3 That when thy sicknes and disease is at the extreamest , yet it is lesse and easier then thy sinnes haue deserued . Let thine owne conscience iudge whether thou hast not deserued worse then all that thou doest suffer .

Murmure not therefore , but considering thy manifold and grieuous sinnes : thanke God that thou art not plagued with far more grieuous punishments . Thinke how willingly the damned in hell would endure thy extreamest paines a 1000. yeeres , Lam. 3 22. on condition that they had but thy hope to be saued , ( and after so many yeeres ) to be eased of their eternal torments . And seeing that it is his mercy that thou art not rather consumed then corrected ; 1 Cor. 11.32 how canst thou but beare patiently his temporall correction ; seeing the ende is to saue thee from eternall condemnation ?

4 That nothing commeth to passe in this case vnto thee , but such as ordinarily befell to others thy brethren , Heb. 11.35 . &c. 1 Pet. 5.9 . who ( being the beloued and vndoubted seruants of GOD , when they liued on earth : ) are now most blessed and glorious Saints ▪ with Christ in Heauen , as Iob , Dauid , Lazarus , &c. They groaned for a time , as thou doest , vnder the like burthen : but they are now deliuered from all their miseries , troubles , and calamities . And so likewise ere long , ( if thou wilt patiently tarry the Lords leisure , ) thou shalt also bee deliuered from thy sicknesse and paine : either by restitution to thy former health , with Iob , or ( which is farre better ) by being receiued to heauenly rest , with Lazarus .

5 Lastly , that God hath not giuen thee ouer into the hand of thine enemie to bee punished and disgraced ; but ( being thy louing Father ) he correcteth thee with his owne mercifull hand . When Dauid had his wishe to choose his own chastisement : hee chose rather to be corrected by the hand of GOD , then by any other meanes . Let vs fall into the handes of the Lord , 2 Sam. 24.14 for his mercies are great , and let mee not fall into the hand of man . Who will not take any affliction in good part , when it commeth from the hand of God ; from whom though no affliction seemeth ioyous for the present ) wee know nothing commeth but what is good . Heb. 12.11 . The consideration heereof made Dauid to endure Shemeis cursed railing , 2 Sam. 16.6.10 . with greater patience , and to correct himselfe another time for his impatiencie . Psal. 39.9 . I should not haue opened my mouth , because thou didst it : and Iob to reprooue the vnaduised speech of his wife , thou speakest like a foolish woman : What ? shal we receiue good at the hand of God , Iob. 2 . 10· and not receiue euill ? And though the cup of Gods wrath due to our sinnes , was such a horrour to our Sauiours humane nature ; Mat. 26.39 . that hee earnestly prayed that it might passe from him : yet ( when he considered that it was reached vnto him by the hand and will of his Father , Vers. 42. ) hee willingly submitted himselfe to drinke it to the very dregs thereof . Nothing will more arme thee with patience in thy sickenesse , then to see , that it commeth from the hand of our heauenly father : who would neuer send it , but that he seeth it to bee vnto thee both needfull and profitable .

The 2. sort of Meditations are to consider from what euils death will free thee .

IT freeth thee from a corruptible body , which was conceiued in the witnesse of flesh , the heare of lust , the staine of sinne , and borne in the blood of filthynesse : a li●ing prison of the soule , a liuely instrument of sinne , ● very sacke of stinking dung : the excrements of whose nostrils , eares , pores , and other passages ( duely considered ) will seeme more loathsome then the vncleanest sinke or vault . Insomuch that whereas trees and plants , bring foorth leaues , flowers , fruits , and sweet smels ; mans body brings foorth naturally nothing but lice , wormes , rottennesse and filthy stench . His affections are altogether corrupted ; Psal. 14.1 . and the imaginations of his heart are onely euill continually . Gen. 6.5 . Hence it is that the vngodly is not satisfied with prophannesse , nor the voluptuous with pleasures , nor the ambitious with preferments , nor the curious with precisenes nor the malicious with reuenge , nor the lecherous with vncleannesse , nor the couetous with gaine , nor the drunkard with drinking . New passions and fashions doe daily grow : new feares and afflictions doe still arise : heere wrath lies in waite ; there vaine-glory vexeth : heere pride lifts vp , there disgrace casts downe ; and euery one waiteth who shall arise in the ruine of another . Now a man is priuily stung with backbiters , like fiery Serpents : anon , hee is in danger to be openly deuoured by his enemies , like Daniels Lyons . And a godly man , where ere he liueth , shall euer be vexed ( like Lot ) with Sodomes vncleannesse .

2 Death brings vnto the godly an end of sinning , and of all the miseries which are due vnto sinne : Rom. 6.7 . So that after death there shall be no more sorrow , nor crying : neither shall there bee any more paine ; for GOD shall wipe away all teares from our eyes : yea , Apo. 21.4 . by death we are separated from the company of wicked men , and GOD , Isa. 57.1 . taketh away mercifull and righteous men from the euill to come . So he dealt with Iosiah , 2 King . 22.20 . I will gather thee to thy Fathers and thou shalt be put in thy graue in peace ; and thine eyes shall not see all the euill which I will bring vpon this place . And God hides them for a while in the graue , Esa. 26.20 . vntill the indignation passe ouer . So that , as Paradise is the Heauen of the soules ioy : so the graue may be tearmed , the hauen of the bodies rest .

3 Whereas this wicked body liues in a world of wickednesse , 1 Ioh. 5.19 . so that the poore soule cannot looke out at the eye and not be infected : nor heare by the eare , and not bee distracted : nor smell at the nostrils , and not be tainted : nor taste with the tongue , and be allured : nor touch by the hand and not be defiled : and euery sense vpon euery temptation is ready to betray the soule . By death the soule shall be deliuered from this thraldome , and this corruptible body shall put on incorruption , and this mortall immortality , 1 Cor. 15.53 . Oh blessed ! thrice blessed be that death in the Lord ! which deliuers vs out of so euill a world ; and freeth vs from such a body of bondage and corruption !

The 3. sort of Meditations to consider what good death will bring vnto thee .

1 DEath bringeth the godly mans soule to enioy an immediate communion with the blessed Trinitie in euerlasting blisse and glorie .

2 It translates his soule from the miseries of this world , the contagion of sinne , and society of sinners , to the Citie of the liuing God , the celestiall Hierusalem , Heb. 12.22.23.24 . and to the company of innumerable Angels . And to the assembly and congregation of the first borne , which are written in Heauen , and to God the Iudge of all , and to the soules of iust men made perfect , and to Iesus the Mediatour of the new Couenant .

3 Death putteth the soule into the actuall and full possession of all the inheritance and happinesse , which Christ hath either promised vnto thee in his word , or purchased for thee by his bloud .

This is the good and happinesse whereunto a blessed death will bring thee . And what truly religious Christian that is young , would not wish himselfe olde , that his appointed time might the sooner approach to enter into this celestiall Paradise ? where thou maiest exchange thy brasse for gold ; thy vanity for felicity ; thy vilenesse for honour ; thy bondage for freedome ; thy lease for an inheritance ; and thy mortall stat● for an immortall life . Hee that doth not daily desire this blessednesse aboue all things : of all others he is lesse worthy to enioy it .

If a a Plut. in vit. Catonis Cato Vticensis , and Cleombrotus , b b Cic. Tusc. quaest. lib. 1. Vel de praecipiti venias in Tartara saxo , vt qui Socraticum de nece legit opus . Ouid. in Ibin . two heathen men ( reading Platoes booke of the Immortality of the soule : ) did voluntarily , the one breake his necke : the other runne vpon his sword , that they might the sooner ( as they thought ) haue enioyed those ioyes ; What a shame is it for Christians ( knowing those things in a more excellent measure and manner out of Gods owne booke ) not to bee willing to enter into these heauenly ioyes ? Mat. 25.21 . especially when their Master cals for them thither . If therefore there be in thee any loue of God , or desire of thine owne happinesse or saluation ; when the time of thy departing draweth neere ; that time , I say , and manner of death , which GOD in his vnchangeable counsell , hath appointed and determined before thou wast borne : yeeld and surrender vp ( willingly and cheerefully thy soule into the mercifull hand of Iesus Christ thy Sauiour . And to this ende when thine end is come ; as the Angell in the sight of Manoah and his wife , ascended from the Altar vp to heauen in the flame of the sacrifice : Luk. 13.19.20 . so endeauour thou that thy Soule in the sight of thy friends , may from the Altar of a contrite heart , ascend vp to heauen , in the sweete perfume , of this or the like spirituall sacrifice of Praier .

A Prayer for a sicke man , when he is tolde that he is not a man for this world : but must prepare himselfe to goe vnto GOD .

O Heauenly Father , who art the Lord God of the spirits of all flesh , Num. 16.22 . and hast made vs these soules , Num. 27.16 . Ier. 38.16 . and hast appointed vs the time , as to come into this world , Act. 13.25.36 . so ( hauing finished our course ) to goe out of the same : The number of my daies , 2 Tim. 4.7 . Psal. 90.12 . Iob. 14.5.14 . & 16.22 . & 21.21 . Luk. 22.53 . which thou hast determined , are now expired ; and I am come to that vtmost bound , which thou hast appointed , beyond which I cannot passe . I know O Lord , Psal. 143.2 . that if thou entrest into iudgement , no flesh can bee iustifyed in thy sight : And I , O Lord , of all others should appeare most impure and vniust ; 2 Tim. 4.7 . for I haue not fought that good fight , for the defence of thy faith and religion , with that zeal and constancy that I should : but for feare of displeasing the world . I haue giuen ●ay vnto sinnes and errours , and for desire to please my flesh , I haue broken all thy commandements , in thought , word and deede : so that my sinnes haue taken such hold on me , Psal. 43.12 . that I am not able to looke vp , and they are moe in number then the haires of my head . Psal. 130.3 . If thou wilt straightly marke mine iniquiti●s , O Lord , where shall I stand ? If thou waighest me in the ballance , Dan. 5.27 . I shall be found too light : For I am voide of all righteousnesse that might merit thy mercy ; Mat. 11.28 . and loaden with all iniquities , that most iustly deserue thy heauiest wrath . But O my Lord , and my GOD , for Iesus Christ thy Sonnes sake , in whom only thou art wel pleased with all penitent and beleeuing sinners , Math. 3.17 . take pitty and compassion vpon mee , who am the chiefe of sinners : 1 Tim. 1.15 . Ezec. 18.22 . blot out all my sinnes out of thy remembrance , and wash away all my transgressions out of thy sight , Psal. 51.7 . with the pretious bloud of thy Sonne , 1 Pet. 1.19 . which I beleeue that he ( as an vndefiled Lambe hath shed for the clensing of my sinnes . Ioh. 1.29 . In this faith I liued , in this faith I die ; beleeuing that Iesus Christ died for my sinnes , Rom. 4.25 . 1 Cor. 15.3.4 . and rose againe for my iustification . And seeing that he hath endured that death , and borne the burthen of that Iudgement which was due vnto my sinnes ; O Father , 1 Pet. 2.24 . for his death , and passions sake , now ( that I am comming to appeare before thy Iudgement seat ) acquite and deliuer me from that fearfull Iudgement , which my sinnes haue iustly deserued . And performe with me that gracious , and comfortable promise , which thou hast made in thy Gospell : That whosoeuer beleeueth in thee hath euerlasting life , Ioh. 5.24 . and shall not come into Iudgement , but shall passe from death vnto life . Strengthen , Luk. 17.5 . O CHRIST , my faith , that I may put the whole confidence of my saluation in the merits of thy obedience and blood . Encrease O holy Spirit , my patience , lay no more vpon me then I am able to beare : 1 Cor. 10.13 and enable mee to beare so much as shall stand with thy blessed will , and pleasure . O blessed Trinity in vnity , my Creator , Redeemer , and Sanctifier , vouchsafe that as my outward man doth decay : so my inward man may more & more by thy grace and consolation encrease , and gather strength . O Sauiour , put my soule in a readinesse , that ( like a wise Virgin , Mat. 25.4 . Mat. 22.11 . hauing the wedding Garment of thy righteousnesse , Apoc. 19.8 . and holinesse : ) shee may be ready to meete thee at thy comming with oyle in her lampe . Apoc. 19 7. Marrie her vnto thy selfe , that shee may bee one with thee in euerlasting loue and fellowship . Ioh. 17.22 . Zach. 3 2. O Lord reproue Sathan , and chase him away . Deliuer my soule from the power of the dogge . Ps. 12.20.21 . Saue me from the Lions mouth . I thanke thee , O Lord , for all thy blessings both spirituall and temporall bestowed vpon me ; especially for my Redemption by the death of my Sauiour Christ . I thanke thee that thou hast protected me with thy holy Angel● from my youth vp vntil now . Lord I beseech thee , Mat. 18.8 . Heb. 1.14 . giue them a charge to attend vpon me , till thou callest for my soule ; and then to carry her ( as they did the soule of Lazarus ) into thy heauenly kingdome . Luk. 16.22 . Math. 8.11 . Luk. 13.28 . Ephes. 1.10 . Act. 15.11 . And as the time of my departure shall approach neerer vnto me : so grant , O Lord , that my soule may drawe neerer vnto thee . And that I may ioyfully commend her into thy hands , Psal. 31.4 . as into the hands of a louing Father , and mercifull Redeemer ; and at that instant , O Lord , graciously receiue my spirit . Act. 7.59 . All which that I may doe , assist me , I beseech thee with thy grace ; and let thy holy spirit continue with me vnto the end , and in the end , for Iesus Christ his sake , thy Sonne , my Lord , and onely Sauiour ; In whose name I giue thee thy glory , and begge these things at thy hand , in that prayer , which he himselfe hath taught me .

Our Father , &c.

Meditations against despaire , or doubting of Gods mercy .

IT is found by continuall experience , that neere the time of death , ( when the children of GOD are weakest : ) then Sathan makes the greatest flourish of his strength : and assailes them with his strongest temptations . For hee knoweth that either he must now or neuer preuaile : for if their soules once get to heauen ; he shall neuer v●xe nor trouble them any more . And therefore he will now bestirre himselfe as much as he can , and labour to set before their eyes all the grosse sinnes which euer they committed , and the iudgements of God which are due vnto them ; thereby to driue them if he can , to despaire , which is a grieuouser sinne then all the sinnes that they committed , or hee can accuse them of .

If Sathan therefore trouble thy conscience , Satans first stratagem , in time of death . more towards thy death then in thy life time ;

The defeature . 1 Confesse thy sins vnto GOD , not onely in generall , but also in particular .

2 Make satisfaction vnto those men , whom thou hast wronged , if thou bee able . And if thou doest iniuriously or fraudulently detaine or keepe in thy possession , any lands or goods , that of right doe belong vnto any Widow , or Fatherlesse childe : presume not as thou tenderest thy soules health ; to looke Christ the righteous Iudge in the face : vnlesse thou doest first make a restitution thereof to the right owners . For the Law of God vnder the penalty of his curse , requireth thee , to restore whatsoeuer was giuen thee to keepe , Leuit. 6.2.3.4 . &c. Num. 5.6.7.8 Non remittitur peccatum nisi restituatur ablatum . or which was committed to thy trust , or whatsoeuer by robbery , or violent oppression thou tookest from thy neighbour , with a fift part for amends added to the principall . And vnlesse that like Zacheus thou doest make restitution of such goods and lands according to Gods law ; Luk. 19.8.3 . Eze. 15.3.12 16. Mich. 6.10.11 . thou canst neuer truly repent : and without true Repentance thou canst neuer bee saued . Luk. 13.3 . Ier. 18.7 . Act. 2.38 . Act. 8.22 . 2 Pet. 3 i9 . But though by the temptation of the Diuell thou hast done wrong and iniury : yet if thou doest truly repent and make restitution to thy power , the Lord hath promised to bee mercifull vnto thee , to heare the praiers of his faithfull ministers for thee , Gen. 20.7 . Iam. 5.14.15 16. to forgiue thee thy trespasse and sinne : and to receiue thy soule in the merits of Christs blood , Leuit. 6.6.7 . as a Lambe without blemish .

3 Aske GOD for Christ his sake pardon and forgiuenesse . And then these troubles of minde are no discouragements , but rather comforts : exercises , not punishments . They are assurances vnto thee , that thou art in the right way : for the way to Heauen is by the gates of Hell : that is , by suffering paines in the body , and such doubtings in the minde , that thy estate in this life being euery way made bitter , the ioyes of eternall life may relish vnto thee better and more sweet .

If Satan tell thee , Satans second assault . that thou hast no faith , because thou hast no feeling , meditate ,

1 That the truest faith hath oftentimes the least feeling and greatest doubts ; The Christians encounter . Psal. 7.19 . Mark . 9.24 . Math. 17. &c. Mat. 14.31 . but so long as thou hatest such doubtings , they shall not be laide vnto thy charge : for they belong to the flesh , Mat. 14.31 . from which thou art diuorced . When thy flesh shall perish , thy weake inward man , which hates them , and loues the Lord Iesus , shall be saued .

2 That it is a better faith to beleeue without feeling then with feeling . Iob. 13.15.16 . The least faith ( so much as a graine of mustard seed , so much as is in an infant baptized ) is inough to saue the soule , Mat. 17.20 . which loueth CHRIST , and beleeueth in him .

3 That the child of God , which desireth to fe●le the assurance of Gods fauour , Mat. 10.14 . shall haue his desire , when God shall see it to bee for his good : for God hath promised to giue them the water of life , Apoc. 2.6 . Isai. 55.1 . who thirst for it . Wee haue an example in * * Fox Act. & Monum . Fol. 1555. in the last edition . Master Glouer , the holy Martyr , who could haue no comfortable feeling till hee came to the sight of the stake ; and then cryed out , and clapped his hands for ioy to his friend , saying , O Austen , hee is come , he is come ; meaning the feeling ioy of faith and the holy Ghost . Tarry therefore the Lord● leasure , be strong , Psal. 27.16 . and he shall comfort thine heart .

If Sathan shall aggrauate vnto thee the greatnesse , Satans third assault . the multitude , and hainousnesse of thy sinnes ; meditate ,

1 That vpon true repentance it is as easie with GOD to forgiue the greatest sinne as the least ; The encounter . and he is as willing , to forgiue many , 1 Tim. 1.15 . as to pardon one . And his mercy shineth more in pardoning great sinners then small offenders ; as appeares in the examples of Manasses , Magdalene , Rom. 5.20 . Peter , Paul , &c. And where sinne most abounded , there doth his grace reioyce to abound much more .

2 That GOD did neuer forsake any man , till that a man did first forsake GOD ; as appeares in the examples of Caine , Saul , Achitophel , Ahazia , Iudas , &c.

3 That God calleth all , euen those sinners who are heauy laden with sinne ; Mat. 11.28 . and that he did neuer deny his mercy to any sinner that asked his mercy with a penitent heart . This the history of the Gospel witnesseth : There came vnto Christ all sorts of sicke sinners : the blinde , lame , hal● , leapers ; such as were sicke of palsies , dropsies , bloudy flixes ; such as were lunaticks , and possessed with vncleane spirits , and Diuels . Yet of all those , not one that came and asked his mercie and helpe , went away without his errant . If mercy hee asked , mercy he found , were his sinne neuer so great , were his disease neuer so grieuous . Nay he offered and gaue his mercy to many , who neuer asked it ( being moued onely with the bowels of his owne compassion , Ioh. 5.56 . and the sight of their misery ) as to the woman of Samaria , the widow of Naim , and to the sicke-man that lay at the poole of Bethesda , Luk. 7.13 . who had beene 38. yeeres sicke . If he thus willingly gaue his mercy to them that did not aske it , and was found of them ( as the Prophet saith ) that sought him not ; Isai. 65.1 . Rom. 10.20 . will he deny mercy vnto thee who doest so earnestly pray for it with teares ? and doest like the poore Publican , so ha●tily knocke for it with penitent fists vpon a brused and broken heart ? Especially when thou prayest to thy Father in the name and mediation of Christ , for whose sake he hath promised to grant whatsoeuer wee shall aske of him : Ioh. 14.14 . as sure as GOD is true hee will not . Though Nin●uies-sinnes had prouoked the Lord to send out his sentence against them ; yet vpon their repentance , hee called it againe , Nouit Dominus mutare sententiam , si tu noueris emendare vitam . Aug. in Psal. 50. and spared the Citie : how much more if thou likewise repentest , will he spare thee ; seeing his sentence is not yet gone forth against thee ? If hee deferred the Iudgement all Ahabs dayes , for the externall shew onely which hee made of Humiliation : how much more will hee cleane turne away his vengeance , if thou wilt vnfainedly repent of thy sinne , and returne vnto him for Grace and Mercie ?

He offered his mercy vnto Caine ( who murthered his innocent Brother ; Gen. 4.7 . ) If thou dost well shalt thou not be accepted ? as if hee should haue said , If thou wilt leaue thy enuie and malice , and offer vnto mee from a faithfull and contrite heart , both thou and thine Oblation also shall be acceptable vnto mee . Mat. 26.50 . And to Iudas ( that so treacherously betrayed him ) in calling him friend , a sweete appellation of loue : and when Iudas offered , hee willingly consented with that mouth ( wherein neuer was found guile ) to kisse those dissembling lips , 1 Pet. 2.22 . Psal. 140.3 . Mat. 26.50 . vnder which lurked the poyson of Aspes . Had Iudas apprehended this word friend out of the mouth of Christ , 1 King . 20.32.33 . Verse 31. as Benhadad did the word Brother from the mouth of Achab ; doubtlesse Iudas should haue found the God of Israel , more mercifull then Benhadad found the King of Israel . But God was * * Iudas non tam scelus , quam desperatio fecit , penitùs interire . Aug. li. de vtil . paenit . more displeased with Caine for despairing of his mercy , then for murthering his Brother : and with a a Sceleratior omnibus , ô Iuda extitisti , quem non paenitentia duxit ad Dominum , sed desperatio traxit ad laqueum . Leo. Iudas for hanging himselfe , then for betraying his Master : in that they would make the sinnes of mortall men , greater then the infinite mercy of the eternall GOD : or as if they could be more sinnefull then GOD was mercifull . Whereas the least drop of Christs bloud is of more merit to procure Gods mercy for thy saluation : then all the sinnes ( that thou hast committed ) can be of force , to prouoke his wrath to thy damnation .

If Sathan shall suggest , Sathans third assault . that all this is true of Gods mercy , but that it doth not belong vnto thee , because that thy sinnes are greater then other mens , as being sinnes of knowledge , and of many yeares continuance ; and such as whereby others haue beene vndone : and all ( for the most part ) committed wilfully and presumptuously against God and thy conscience . And therefore though he will be mercifull vnto others , yet he will not be mercifull vnto thee ; meditate

The encounter . 1 That many ( who are now in heauen most blessed and glorious Saints ) committed in the same kinde kinde ( when they liued on earth ) as great , and greater sinnes then euer thou hast committed , and continued before they repented , in those sinnes as long as euer thou hast done . As therefore all their sins , and the continuance in them could not hinder gods mercy vpon their repentance , from forgiuing their sins , and receiuing them into fauour : no more shall thy sins and continuance therein , hinder him from being mercifull vnto thee , if thou dost repent as they did : yea , 1 Tim. 1.16 . vpon thy repentance euery one of their examples is a pledge that hee will doe the same vnto thee that hee did vnto them . For , as the least sinne in Gods Iustice without Repentance is damnable : so the greatest sinne vpon repentance is in his Mercy pardonable . Thy greatest and inueteratest sinnes are but the sinnes of a man : but the least of his mercies is the mercy of God . Because thou knowest thine owne sinnes ; thou doubtest whether they shall be pardoned . Marke how this doubtfull case is resolued by GOD himselfe . Many in Isayes daies thought ( as thou dost ) that they had continued so long in sinne , that it was too late for them now to seeke to returne vnto GOD for grace and mercy . But GOD answereth them ; Seeke yee the Lord whilest he may be found : Isa. 55.6.7.8 call yee vpon him whilest hee is neere . As if hee had said ; Whilest life lasteth , and my Word is preached , I am neere to be found of all that seeke mee , and pray vnto mee . The people reply : But wee O Lord are grieuous sinners , and therefore dare not presume to call vpon thy Name , or to come neere thine Holinesse . To this the LORD answereth : Let the wicked forsake his way , and the man of iniquitie his thoughts : and let him returne vnto mee , and I will haue mercy vpon him , and be his God ; and I will pardon him aboundantly . But wee would thinke ( say the people ) that if our sinnes were but ordinarie sinnes , this promise of mercy might belong vnto vs . But because our sinnes are so great , and of such long continuance , therefore we feare least when wee appeare before GOD he will reiect vs . To this GOD answereth againe : My thoughts ( of mercy ) are not your thoughts , neyther are your wayes ( of pardoning ) my wayes : for as the Heauens are higher then the Earth , so are my wayes higher then your wayes , and my thoughts then your thoughts . If therefore euery Sinner in the World were a world of such sinners as thou art : doe thou but yet ( what GOD bids thee ) repent and beleeue , and the bloud of Iesus Christ , Acts 20.28 . 1 Iohn 1.7 . being the bloud of God , will clense both thee and them from all your sinnes .

2 That as God did foresee all the sinnes which the world should commit , and yet all those could not hinder him from louing the world : Iohn 3.16 . so , That hee gaue his onely begotten Sonne to the death , to saue as many of the world as would beleeue and repent : much lesse shall thy sinnes ( being the sinnes of the least Member of the world ) be able to hinder GOD from louing thy soule , and forgiuing thy sinnes , if thou dost repent and beleeue .

3 That if hee loued thee so deare ( when thou wast his enemie ) that hee paid for thee so deare a price as the spilling of his heart bloud ; Rom. 5.8.3 . how can he now but be gracious vnto thee , when to saue thee , will cost him but the casting of a gracious looke vpon thee ? Looke not thou therefore to the greatnesse of thy sinnes , but to the infinitenesse of his mercy , which is so surpassing great , that if thou puttest all thine owne grieuous sinnes together , and adde vnto those the sins of Caine and Iudas , and put vnto them all the sinnes of all the Reprobates in the world ( doubtlesse , it would be a huge heape . ) Yet compare this huge heape with the infinite Mercy of GOD , and there will be no more comparison betwixt them : then betwixt the least Mole-hill , and the greatest Mountaine in a Country . The cry of the grieuousest sinnes that euer wee read of , could neuer reach vp higher then vnto heauen , as the cry of the sinnes of Sodome ; Gen. 19.13 . Psal. 108.4 . but the Mercy of God ( saith Dauid ) reacheth vp higher then the Heauens , and so ouer-toppeth all our sinnes . Psal. 145.9 . And if his mercy be greater then all his workes , it must needes be greater then all thy sinnes . And so long as his mercy is greater then the sinnes of the whole world , doe thou but repent , there is no doubt of pardon .

If Sathan shall obiect , Sathans fourth assault . that thou hast many times vowed to repent , and hast made a shew of Repentance for the time , and yet didst fall to the same sinnes againe , and againe , and that all thy Repentance was but fained , and a mocking of God . And that seeing thou hast so often broken thy vowes , therfore God hath with-drawn his mercy , and hath changed his loue , &c. meditate ,

The encounter . 1 That though this were true ( which indeede is haynous ) yet it is no sufficient cause why thou shouldest despaire ; seeing that this is the common case of all the Children of God in this life , who vow so oft to forb●are some sinnes : a a I remember ( saith Luther ) that Staupitius was wont to tell me , Ego plus quam millies Deo voui , &c: I haue more then a thousand times vowed vnto God , that I would mend my life , but I could neuer performe my vow . Henceforth I will make no such vow , because I verily know that I cannot keepe it . Vnlesse therefore God will be mercifull vnto me for Christ his sake , and graunt me a blessed departure out of this wretched life , all my vowes and good workes will stand me in no stead . This is the state of the deerest children of God in this life . Read Luther on Ga●a● . Chap. 5. till perceiuing their weakenesse not able to performe it , then vow that they will vow no more . Their vowes shew the desires of their spirituall man ; their breakings , the weakenesse of their corrupt flesh . And our oft slips to the same sinnes Christ fore-saw : when hee taught vs to pray daily , O Father , forgiue vs our trespasses . And why doth Christ enioyne thee ( who art but sinfull man ) to forgiue thy brother seauen times in a day , if hee shall returne seauen times in a day , and say , Luk. 17.3.4 . it repenteth mee ? But to assure thee that hee ( being the God of mercy and goodnesse it selfe ) will forgiue vnto thee , thy seuenty times seuen folde sinnes a day , Mat. 18.21.22 . which thou hast committed against him , if thou returne vnto him by true repentance ? The Israelites were cured by looking ( though with weake eies ) on the brasen Serpent , Num. 21.9 . as oft as they were stung by the fiery Serpent in the wildernesse : to assure thee that vpon thy teares of repentance , Post lachrymas gemitusque graues clemen●●a Christi , Confestim est oculos ante locanda tuos . thou shalt be recouered by faith in Christ , as oft as thou art wounded to death by Sinne. .

2 That thy saluation is grounded , not vpon the constancy of thine obedience ; but vpon the firmenesse of Gods couenant . Though thou variest with GOD , Iam. 1.17 . and the couenant bee broken on thy behalfe , yet it is firme on Gods part ; and therefore all is safe enough if thou wilt returne ; for there is no variablenesse with him , neither shadow of change . He hath locked vp thy saluation , and made it sure in his owne vnchangeable purpose ; Rom. 8.28 . Rom. 9.11 . and hath deliuered to thy keeping the keyes , which are * * By these Keies Peter opened heauen to himselfe : and afterwards with the rest of the Apostles vnto others . Luc. 22.62 . Luk. 24.47 . &c. Ioh. 20.21 . & Ioh. 13.1 . Rom. 11.29 . Rom. 8.39 . Satans fift assault . Faith and Repentance ; and whilest thou hast them , thou maiest perswade thy selfe that thy saluation is sure and safe : For , whom God loueth , hee loueth to the end , and neuer repenteth of bestowing his loue on them who repent and beleeue .

Lastly , if Satan shall perswade thee , that thou hast been doubting a long time , and that it is best for thee now to despaire ; seeing thy sinnes encrease , and thy iudgements draweth neere ; meditate ,

1 That no sinne ( though neuer so great ) should bee a cause to moue any Christian to despaire , so long as Gods mercy , by so many millions of degrees is greater : and that euery penitent and beleeuing sinner , hath the pardon of all his sinnes confirmed by the Word and Oath of GOD ; two immutable things wherein it is vnpossible that God should lye . Heb. 6.18 . Eze. 18.22 . His Word is that at what time soeuer , D. King , B. of Lo●d . his Lectures on Ionas . a sinner , whosoeuer , doth repent of his sin whatsoeuer , ( for both time , & sinnes , and sinners are indefinite ) from the bottome of his heart ; God will blot forth all his sinnes out of his remembra●ce , that they shall be mentioned vnto him no more . If we will not take his word ( which GOD forbid wee should doubt of ) he hath giuen vs his oath : As I liue , I desire not the death of the wicked , Eze. 33.11 . but that the wicked turne from his way and liue : as if he had said ; Will yee not beleeue my word ? I sweare by my life , that I delight not to damne any sinner for his sinnes , but rather to saue him vpon his conuersion and repentance . The meditation hereof , moued Tertullian to exclaime : Oh , how happy are wee , O faelices nos , quorum causà turat Deus ! O miserrimos nos sine Deo quidem iuranti credimus ! Tertul . when God sweareth that hee will not our damnation ! Oh , what miserable wretches are wee , if wee will not beleeue God , when he sweareth this truth vnto vs ! Listen , O drooping spirit , whose soule is assailed with waues of faithlesse despaire : how happy were it to see many like thee , and Hezechias ? ( who mourne like doues for the sence of sinne , Isa. 38.14 . and chatter like Cranes and Swallowes for the feare of Gods anger ) rather then to behold many who die like beasts without any feeling of their owne estate , or any feare of Gods wrath , or tribunall seate , before which they are to appeare ? Comfort thy selfe , O languishing soule ; for if this earth hath any for whom Christ spilt his bloud on the Crosse ? thou assuredly art one . Cheere vp therfore thy selfe . in the all-sufficient attonement of the bloud of the Lambe ▪ Heb. 12.24 . which speaketh better things then that of Abel . And pray for those , who neuer yet obtained the grace , to haue such a sense with detestation of sinne . Thou art one indeed , for whom Christ dyed ; and from whom a wounded spirit ( iudging rather according to his feeling , then his faith ) hath wrung that dolefull voice of Christ , My God , my God , Mat. 27.46 . why hast thou forsaken me ? And doubt not but ere long thou shalt as truely raigne with him , 2 Tim. 2.11 . 2 Cor. 1.20 . as now thou doest suffer with him : Apoc. 3.14 . for Yea and Amen hath spoken it . No sinne barres a man from saluation but onely incredulity , Heb. 6.6 . and impenitencie : nothing makes the sin against the holy Ghost vnpardonable , but want of repentance . Thy vnfained desire to repent , is as acceptable vnto God , as the perfectst repentance , that thou couldest wish to performe vnto him .

Meditate on these Euangelicall comforts , and thou shalt see that in the very agony of death ; GOD will so assist thee with his spirit , that when Sa●an looketh for the greatest victory he shall receiue the foulest foile : yea when the eye-strings are broken , that thou canst not see the light , Iesus Christ will appeare vnto thee to comfort thy soule , Luk. 16.22 . and his holy Angels will carry thee into his heauenly kingdome . Then shall thy friends behold thee like Manoahs Angell doing wonders indeed ; when they shall see a fraile man in his greatest weakenesse ( by the meere assistance of Gods Spirit ) ouercomming the strength of sin , the bitternesse of death , and all the power of Satan ; and in the fire of Faith , and perfume of Praier , ascend vp with Angels victoriously into Heauen .

An admonition to them who come to visit the sicke .

THey who come to visit the sicke must haue a speciall care not to stand dumbe and staring in the sicke persons face to disquiet him ; nor yet to speake idly , and to aske vnprofitable questions as most doe .

If they see therefore that the sicke party is like to die , let them not dissemble : but louingly , and discreetly admonish him of his weakenesse , and to prepare for eternall life . One houre well spent , when a mans life is almost out-spent : may gaine a man the assurance of eternal life . Sooth him not with the vaine hope of this life : least thou betray his soule to eternall death . Admonish him plainely of his estate , and aske him briefly , these or the like questions .

Questions to be asked of a sicke man , that is like to die .

DOest thou beleeue that Almighty God the Trinity of Persons in vnity of Essence , hath by his power , made heauen and earth , and all things therein ? and that he doth still by his diuine prouidence gouerne the same So that nothing comes to passe in the world , nor to thy selfe : but what his diuine hand and counsell had determined before to be done .

Doest thou confesse that thou hast transgressed , and broken the holy commandements of Almighty God , in thought , word , and deede ; and hast deserued for breaking his holy lawes , the Curse of God , which containeth all the miseries of this life , and euerlasting torments in Hell fire , when this life is ended , if so be that GOD should deale with thee according to thy deserts ?

3 Art thou not sorry in thy heart , that thou hast so broken his Lawes , and neglected his seruice , and worship : and so much followed the world , and thine owne vaine pleasures ? And wouldest thou not leade a holier life , if thou wert to begin againe ?

4 Doest thou not from thy heart desire to be reconciled vnto GOD in Iesus Christ his blessed sonne thy Mediator : Rom. 8.34 . who is at the right hand of God in heauen , now appearing for thee in the sight of God , and making request vnto him for thy Soule ? Heb. 9.24 .

5 Doest thou renounce all confidence in all other Mediators or Intercessors , Saints or Angels , beleeuing that Iesus Christ the only Mediator of the new Testament , Heb 9.15 . 1 Tim. 2.5 . is able perfectly to saue them that come vnto God by him , Heb. 7.25 . seeing he euer liueth to make intercession for them ? And wilt thou with Dauid say vnto Christ ; Whom haue I in heauen but thee ? Psal. 73.25 . And there is none vpon earth that I desire besides thee ?

6 Doest thou confidently beleeue and hope to be saued , by the onely merits of that bloody death and passion which thy Sauiour Iesus Christ hath suffered for thee ? not putting any hope of saluation in thine owne merits : nor in any other meanes or creatures ? being assuredly perswaded ; Acts 4.12 . Acts 10.43 . that there is not saluation in any other : And that there is none other name vnder heauen , whereby thou must be saued .

7 Doest thou heartily forgiue all wrongs , and offences done or offered vnto thee , Esa. 26.20 . by any manner of person whatsoeuer ? And doest thou as willingly ( from thy heart ) aske forgiuenesse of them , whom thou hast grieuously wronged in word or deede ? And dost thou cast out of thy heart , all malice and hatred , which thou hast borne to any body ; that thou maist appeare before the face of Christ ( the Prince of Peace ) in perfect loue and charitie ? Isay 9.6 . Heb. 12.14 .

8 Doth thy Conscience tell thee of any thing , which thou hast wrongfully taken , and dost still with-hold , from any Widow or fatherlesse children , or from any other person whomsoeuer ? Be assured that vnlesse thou shalt restore , like Zacheus , those goods and Land ( if thou be able , ) thou canst not truely repent , and without true repentance thou canst not be saued , nor looke CHRIST in the face when thou shalt appeare before his Iudgement-seate .

9 Doest thou firmely beleeue , that thy body shall be raised vp out of the Graue , at the sound of the last Trumpet ? And that thy body and soule shall be vnited together againe in the Resurrection day , to appeare before the Lord Iesus Christ ; and thence to goe with him into the Kingdome of Heauen , to liue in euerlasting blisse and glory ?

If the sicke party shall answere to all these questions like a faithfull Christian ▪ then let all , who are present , ioyne together and pray for him , in these or the like words .

A Prayer to be said for the sicke , by them who visite him .

O Mercifull Father , who art the Lord , and giuer of life , and to whom belongs the issues of death : we thy children here assembled , doe acknowledge , that ( in respect of our manifolde sinnes ) wee are not worthy to aske any blessing for our selues at thy hands : much lesse to become suiters to thy Maiestie , in the behalfe of others : yet because thou hast commanded vs to pray one for another , Iames 5. especially for the sicke : and hast promised that the prayers of the righteous shall auaile much with thee . In the Obedience therefore of thy Commandement ; and confidence of thy gracious promise , we are bold to become humble suiters , vnto thy diuine Maiestie , in the behalfe of this our deere Brother ( or Sister ) whom thou hast visited with the chastisement of thine owne fatherly hand . Wee could gladly wish the restitution of his health , and a longer continuance of his life , and Christian Fellowship amongst vs : but for as much , as it appeareth ( as farre as wee can discerne : ) that thou hast appointed by this visitation , to call for him out of this mortall life : wee submit our wils to thy blessed will : and humbly entreate for Iesus Christ his sake , and the merits of his bitter death and Passion ( which hee hath suffered for him ) that thou wouldst pardon , and forgiue vnto him all his sinnes : as well that wherein he was conceiued and borne , as also all the offences and transgressions , which euer since , to this day and houre , hee hath committed in thought , word , and deede , against thy diuine Maiestie . Cast them behinde thy back : remoue them as farre from thy presence , Psal. 103. as the East is from the West . Blot them out of thy remembrance : lay them not to his charge : wash them away with the bloud of Christ , that they may no more be seene : and deliuer him from all the Iudgements which are due vnto him for his sinnes , that they may neuer trouble his conscience , nor rise in iudgement against his Soule : and impute vnto him the righteousnesse of Iesus Christ , wherby hee may appeare righteous in thy sight . And in his extremitie at this time , wee beseech thee looke downe from heauen vpon him , with those Eyes of Grace , and compassion , wherewith thou art wont to looke vpon thy Children in their affliction , and miserie . Pittie thy wounded seruant , like the good Samaritane ; for here is a sicke Soule , that needeth the helpe of such a heauenly Physitian . O Lord encrease his Faith , that hee may beleeue that Christ dyed for him , and that his bloud cleanseth him from all his sinnes : and eyther asswage his paine , or else encrease his patience , to endure thy blessed will and pleasure . And good Lord , lay no more vpon him , then thou shalt enable him to beare . Heaue him vp vnto thy selfe , with those sighes and groanes , which cannot be expressed . Make him now to feele what is the hope of his Calling : and what is the exceeding greatnesse of thy Mercy , and power towards them that beleeue in thee . And in his weakenesse , O Lord , shew thou thy strength . Defend him against the suggestions and temptations of Sathan , : who ( as hee hath all his life time ) will now in his weakenesse especially seeke to assaile him , and to deuoure him . Oh saue his soule ; and reproue Satan , & command thy holy Angels to be about him , to aide him , & to chase away all euill , & malignant Spirits farre from him . Make him more and more , to loath this world , and to desire to be loosed , and to be with Christ . And when that good houre and time shall come ( wherein thou hast determined to call for him out of this present life ) giue him grace peaceably and ioyfully to yeeld vp his Soule into thy mercifull hands , and doe thou receiue her into thy mercy , and let thy blessed Angels carry her into thy Kingdome . Make his last houre his best houre : his last words his best words : and his last thoughts his best thoughts . And when the sight of his eyes are gone , and his tongue shall faile to doe his office , graunt ( O Lord ) that his Soule may ( with Stephen ) behold Iesus Christ in Heauen ready to receiue him , and that thy Spirit within him , may make requests for him , Rom. 6.26 . with sighes , which cannot be expressed . Teach vs in him to reade and see our owne end and mortalitie : and therefore to be carefull to prepare our selues for our last ends , and put our selues in a readidinesse against the time that thou shalt call for vs in the like manner . Thus Lord wee recommend this our deare Brother ( or Sister ) thy sicke Seruant , vnto thy eternall grace , and mercie in that Prayer , which Christ our Sauiour hath taught vnto vs .

Our Father which art in Heauen , &c.

Thy Grace , O Lord Iesus Christ : thy loue , O heauenly Father : thy comfort and consolation , O holy Spirit , be with vs all , and especially with this thy sicke seruant , to the end , and in the end . Amen .

Let them reade often vnto the sicke , some speciall Chapters of the holy Scriptures : as ,

The three first Chapters of the Booke of Iob.

The 34. Chapter of Deutronomie .

The two last Chapters of Ioshua .

The 17. Chapter of the first of Kings .

The 2.4 . and 13. Chapters of the second of Kings .

The 14. and 19. Chapters of Iob.

The 38.40 . and 65. Chapters of Isay.

The Historie of the Passion of Christ .

The 8. Chapter to the Romanes .

The 15. Chapter of the first Epistle to the Corinthians .

The 4. of the first Epistle to the Thessalonians .

The 5. Chapter of the second Epistle of Paul to the Corinthians .

The first and last Chapters of S. Iames.

The 11. and 12. to the Hebrewes .

The first Epistle of Peter .

The three first and the three last Chapters of the Reuelation , or some of these .

And so exhorting the sicke partie to waite vpon God by faith and patience , till he send for him ; and praying the Lord to send them a ioyfull meeting in the Kingdome of Heauen , and a blessed Resurrection at the last day ; they may depart at their pleasure , in the peace of God .

Consolations against Impatiencie in sicknesse .

IF in thy sicknesse by extremitie of paine thou be driuen to Impatiencie ; meditate ,

1 That thy sinnes haue deserued the paines of Hell : therefore thou maist with greater patience , endure these fatherly corrections .

2 That these are the scourges of thy Heauenly Father , and the rod in his hand . If thou diddest suffer with reuerence being a child , the correction of thy earthly Parents ; Heb. 12.9 . how much rather shouldest thou now subiect thy selfe , ( being the child of God ) to the chastisements of thy heauenly Father , seeing it is for thine eternall good ?

3 That Christ suffered in his Soule and body farre grieuouser paines for thee , Vir dolorum . Isa. 53.3 . therefore thou must more willingly suffer his blessed pleasure for thine owne good . Therefore saith Peter , Christ suffered for you , 1 Pet. 2.21 . leauing you an example , that ye should follow his steps . And , Let vs ( saith Saint Paul ) runne with ioy the race that is set before vs , Heb. 12.1.2 . looking vnto Iesus the author and finisher of our Faith , who for the ioy that was set before him , endured the Crosse , &c.

4 That these afflictions , which now you suffer , are none other but such which are accomplished in your Brethren , 1 Pet. 5.9 . that are in the world , as witnesseth Peter : S. Romitus cum quotannis graui morbo tentaretur a Deo , doluit , quod vno anno liber esset , acsi a Deo tunc desertus fu●sset . Vit. Patr. 2. p. c. 148. Yea , Iobs afflictions were farre more grieuous . There is not one of the Saints , which now are at rest in heauenly ioyes , but endured as much as you doe before they went thither : yea , many of them willingly suffered all the torments that Tyrants could inflict vpon them , that they might come to those Heauenly ioyes whereunto you are now called . And you haue a promise , that the God of all grace , 1 Pet. 5.10 . after that you haue suffered a while , will make you perfect , stablish , strengthen , and settle you . And that God of his fidelitie will not suffer you to be tempted aboue that you are able : 1 Cor. 10.13 but will with the temptation also make a way to escape , that yee may be able to beare it .

5 That God hath determined the time when thy affliction shall end , as well as the time when it beganne : Thirty eight yeeres were appointed to the sicke man at Bethesda's Poole . Iohn 5. Matth. 9. Twelue yeeres to the Woman with the bloudy Issue . Exod. 2.2 . Three Moneths to Moses . Apoc. 2. Tenne dayes tribulation to the Angell of the Church of Smyrna : Three dayes plague to Dauid . 2 Sam. 24. Yea , Psal. 56. the number of the godly mans teares are registred in Gods Booke , and the quantitie kept in his bottle .

The time of our troubles ( saith Christ ) is but a modicum . Modicum & videbo vos . Iohn 16.16 . Psal. 30. Gods Anger lasts but a Moment ( saith Dauid . ) A little season ( saith the Lord ) and therefore cals all the time of our paine , Apoc. 6.11 . Iosh. 1.6 . but the houre of sorrow . Dauid , for the swiftnesse thereof , Psal. 110.7 . compares our present trouble to a Brooke . And Athanasius to a Shower . Nubecula est , citò transibit . Compare the longest misery that man endures in this life , to the eternitie of heauenly Ioyes , and they will appeare to be nothing . And as the sight of a Sonne safe borne , Iohn 16.21 . makes the Mother forget all her former deadly paine : so the sight of Christ in Heauen , who was borne for thee , will make all these pangs of death , to be quite forgotten , as if they had neuer been ; like Stephen , who as soone as hee saw Christ , forgat his owne woundes , Act. 7. with the horrour of the Graue , and terrour of the stones , and sweetly yeelded his Soule into the hands of his Sauiour . Forget thine owne paine , thinke of Christs wounds . Apoc. 2.10 . Be faithfull vnto the death , and hee will giue thee the Crowne of eternall life .

6 That you are now called to Repetitions in Christs Schoole , to see how much Faith , Patience , and godlinesse you haue learned all this while ; and whether you can , like Iob , Ioh. 2.10 . receiue at the hand of God some euill , as well as you haue hitherto receiued a great deale of good ? as therefore you haue alwayes prayed , Thy Will be done , so be not now offended at this which is done by his holy will .

Rom. 8.28 . 7 That all things shall worke together for the best to them that loue God , insomuch that neyther death , nor life , nor Angels , Verse 38. nor Principalities , nor Powers , 39. &c. shall be able to separate vs from the loue of God , which is in Iesus Christ our Lord . Morbus non malis adnumerandus , quia multis vtilitèr accidit . Basil. in Hexam . Morbus est vtilis quaedam institutio quae docet caduca aspernere , & coelestia spirare . Nazian. a● Philagrium . Assure your selfe that euery pang is a preuention of the paines of Hell ; euery respite an earnest of heauens Rest : and how many stripes doe you esteeme Heauen worth ? As your life hath beene a comfort to others , so giue your Friends a Christian example to dye , and deceiue the Diuell , as Iob did . It is but the Crosse of Christ sent before to crucifie the loue of this world in thee : that thou maist goe eternally to liue with Christ , who was crucified for thee . As thou art therefore a true Christian , take vp , like Simon of Cyrene , with both thy armes his holy Crosse , carry it after him , vnto him : thy paines will shortly passe , thy ioyes shall neuer passe away .

Consolations against the feare of Death .

IF in the time of thy sickenesse , thou findest thy selfe fearefull to dye ; meditate ,

1 That it argueth a dastardly minde to feare that which is not . For in the church of Christ there is no Death , Isay 25.7.8 . And Whosoeuer liueth and beleeueth in Christ shall neuer dye , Iohn 11.26 . Let them feare death , who liue without Christ , Christians dye not , but when they please GOD they are like Enoch translated vnto GOD : Gen. 5.24 . Their paines are but Eliahs fiery Charriot to carry them vp to heauen : 1 King . 2.11 12. Luke 26.23 . or like Lazarus sores sending them to Abrahams bosome . In a word , if thou be one of them that like Lazarus louest Iesus , Iohn 11. thy sicknesse is not vnto thee death , but for the glory of God : who of his loue changeth thy liuing death to an euerlasting life . Iohn 14. And if many Heathen men , as Socrates , Curtius , Seneca , &c. dyed willingly ( when they might haue liued , ) in hope of the immortalitie of the Soule ; wilt thou being trayned so long in Christs Schoole , and now called to the Marriage Supper of the blessed Lambe , Apoc. 10.7 . be one of those Guests that refuse to goe to that Ioyfull Banquet ? God forbid .

2 Remember that thy aboade here is but the second degree of thy life : for after thou hadst first liued nine moneths in thy Mothers wombe , thou wast of necessitie driuen thence to liue here in a second degree of life . And when that number of moneths which GOD hath determined for this life , are expired , thou must likewise leaue this , and and passe to a third degree in the other World , which neuer ends . Which to them that liue and die in the Lord , surpasseth as farre this kinde of life , as this doth that which one liues in his mothers wombe . To this last and excellentest degree of life , through this doore passed Christ himselfe , and all his Saints that were before thee , and so shall all the rest after them and thee . Why shouldest thou feare that which is common to all Gods Elect ? Why should that be vncouth to thee , which was so welcome to all them . Feare not death ; Mors praesentis vitae exitus , & introitus melioris . Bern. in Ep. ad Rom. for it is the Exodus of a bad , but the Genesis of a better World : the end of a temporall , but the beginning of an eternall life .

3 Consider , that there are but three things that can make death so fearefull vnto thee : first , the losse thou hast thereby : secondly , the paine that is therein . Thirdly , the terrible effects which followes after . All these are but false fires , and causlesse feares . For the first ; if thou leauest here vncertaine goods which theeues may rob ; thou shalt finde in heauen a true treasure that can neuer be taken away : Mat. 6.19.20 . these were but lent thee as a Steward vpon accounts : those shall be giuen thee as thy reward for euer . If thou leauest a louing Wife , thou shalt be marryed to Christ which is more louely . If thou leauest Children and Friends , thou shalt there find all thy religiously Ancestors and children departed : yea , Christ , and all his blessed Saints and Angels , and as many of thy Children as be Gods children , shal thither follow after thee . Thou leauest an earthly possession , Iohn 14.1 . & a house of clay , and thou shalt enioy an Heauenly inheritance and Mansion of Glory , 2 Cor. 5.1 . which is purchased , prepared and reserued for thee ▪ What hast thou lost ? Nay , is not death vnto thee gaine ? goe home ! goe home ! and wee will follow after thee .

Timor mortis ipsa morte peior . Secondly , for the paine in Death ; the feare of Death more pain●s many then the very pangs of death : for many a Christian dyes without any great pang or paines . Pitch the Anchor of thy hope on the firme grou●● of the Word of God , who hath promised in thy weaknesse to perfect his strength : 2 Cor. 12.9 1 Cor. 10.13 and not to suffer thee to be tempted aboue that thou art able to beare . And Christ will shortly turne all thy temp●rall paines to his eternall ioyes .

Lastly , as for the terrible effects , which follow after death , they belong not vnto thee , being a Member of Christ , for Christ by his death hath taken away the sting of death to the faithfull : so that now there is no condemnation to them that are in Christ Iesus . Rom. 8.1 . And Christ hath protested that he that beleeueth in him hath euerlasting life , Iohn 5.24 . and shall not come into condemnation , but hath passed from death vnto life . Hereupon the holy Spirit from Heauen saith , Blessed are the dead which dye in the Lord , and that from thenceforth they rest from their labours , and their workes doe follow them . In respect therfore of the faithfull , 1 Cor. 15. 1 Thes. 4. Isay 26. Apoc. 14. Iohn 14.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luke 2. 2 Cor. 5. Phil. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . death is swallowed vp into victorie , and his sting , which is sinne and the punishment thereof , is taken away by Christ . Hence death is called in respect of our bodies , a sleepe , and rest : In respect of our soules , a going to our heauenly Father : a departing in peace : a remouing from this body to goe to the Lord : Mors porta gloriae . Greg. Ianua vitae . Bernar. a dissolution of soule and body to be with Christ . What shall I say ? Precious in the sig●●t of the Lord is the death of his Saints . These paines are but thy throwes and trauell to bring foorth Eternall Life . And who would not passe through Hell to goe to Paradise ? much more through death . There is nothing after death that thou needest feare ; not thy sinnes , because Christ hath paid thy ransome : not the Iudge , for hee is thy louing Brother : not the Graue , for it is the Lords Bed : not Hell , for thy Redeemer keeps the Keyes : not the Diuell , for Gods holy Angels pitch their Tents about thee , and will not leaue thee till they bring thee to Heauen . Thou wast neuer neerer Eternall life , glorifie therefore Christ by a blessed death . Say chearfully , Come Lord Iesu , for thy Seruant commeth vnto thee , I am willing , Lord helpe my weakenesse .

Seauen sanctified thoughts , and mournefull sighes of a sicke man , ready to die .

NOW for as much as God of his infinite mercy , doth so temper our paine and sickenesse , that we are not alwaies oppressed with extremitie : but giues vs in the midst of our extremities some respite , to ease and refresh our selues ; thou must haue an especiall care ( considering how short a time thou hast , eyther for euer to lose , or to obtaine Heauen ) to make vse of euery breathing-time , which God doth afford thee : and during that little time of ease , to gather strength against the fits of greater anguish . Therefore in these times of relaxation & ease , vse some of these short thoughts and sighes .

The first thought .

SEeing euery man enters into this life in Teares , passeth it in sweate , and ends it in sorrow ; ah what is there in it , that a man should desire to liue any longer to it ! oh what a folly is it , that when the Mariner roweth with all his force to arriue at the wished Port ; and that the Traueller neuer testeth , till hee come to his iourneyes end ; wee feare to discrie our Port ; and therefore would put backe our Barke , to be longer tossed in this continual Tempest , we weepe to see our iourneyes end ; and therefore desire our iourney to be lengthened , that wee might be more tyred with a foule and cumbersome way .

The spirituall sigh thereupon .

O Lord , this life is but a troublesome Pilgrimage : Gen. 47.9 . few in dayes , but full in euils ; and I am weary of it , by reason of my sinnes . Let me therefore ( O Lord ) entreate thy Maiestie in this my bed of sickenesse : as Elias did vnder the Iuniper tree in his affliction ; 1 Reg. 19.4 It is now enough , O Lord , that I haue liued so long in this vale of miserie ; take my f●ule into thy mercifull hands , for I am no better then my Fathers .

The second thought .

THinke with what a body of sinne thou art loaden ; Rom. 7.24 . what great ciuill warres are contayned in a little world ; the flesh fighting against the spirit : Iames 4.1 . Gal. 5.17 . Passion against Reason : Earth against Heauen : and the world within thee , ●anding it selfe for the world without thee ; and that but one onely meane remaines to end this conflict , Death : which ( in Gods appoynted time ) will seperate thy Spirit , from thy flesh : the pure and regenerate part of thy soule , from that part which is impure and vnregenerated ▪

The spirituall sigh vpon the second thought .

Rom. 1.24 . O Wretched man that I am , who shall deliuer me from the body of this death ! O my sweete Sauiour Iesus Christ , 1 Pet. 2. thou hast redeemed me with thy precious bloud . And because thou hast deliuered my soule from sinne , Apoc. 5.9 . Psal. 116.8 . mine eyes from teares , and my feete from falling . I doe here , from the very bottome of my heart , ascribe the whole praise and glory of my Saluation , to thy onely grace and mercy , saying ( with the holy Apostle : ) Thankes be vnto GOD , 1 Cor. 15.57 which hath giuen mee the victorie , through our Lord Iesus Christ . Psal. 145.9 .

The third thought .

THinke how it behooues thee , to be assured that thy soule is Christs : for death hath taken sufficient gages to assure himselfe of thy body in that all thy senses beginne already to dye , saue onely the sense of paine : but sith the beginning of thy being beganne with paine : meruaile the lesse , if thy end conclude with dolours . But if these temporall dolours ( which onely afflict the body ) be so painefull : Isay 33.14 . O Lord who can endure the deuouring fire ? who can abide the euerlasting burning ?

The spirituall sigh vpon the third thought .

O Lord Iesus Christ , the Sonne of the liuing GOD , who art the onely Physitian , that canst ease my body from paine , and restore my Soule to life eternall : put thy Passion , Crosse , and death betwixt my Soule and thy Iudgement : and let the merits of thy Obedience stand betwixt thy Fathers Iustice , and my disobedience : and from these bodily paines receiue my soule into thine euerlasting peace : for I cry vnto thee with Stephen , Lord Iesu receiue my spirit . Acts 7.59 .

The fourth thought .

THinke that the worst that death can doe , is but to send thy soule sooner , then thy flesh would be willing , to Christ and his heauenly ioyes : Remember that that worst , is thy best hope . The worst therefore of death , is rather a helpe then a harme .

The spirituall sigh vpon the fourth thought .

O Lord Iesus Christ , the Sauiour of all them that put their trust in thee : forsake not him that in misery flieth vnto thy grace for succour and mercy . Oh sound that sweet voyce in the eares of my soule , which thou spokest vnto the penitent theefe on the Crosse , this day thou shalt be with mee in Paradise ; Luk. 23.43 . For I , O Lord ▪ doe ( with the Apostle ) from my soule speake vnto thee , I desire to be dissolued and to bee with Christ . Phil. 1.23 .

The fifth thought .

THink ( if thou fearest to dye ) that in Mount Sion there is no death : Isai. 25.7.8 . for he that beleeueth in Christ shall neuer die . Ioh. 11.25 . And if thou desirest to liue ; without doubt the life eternall ( whereunto this death is but a passage ) surpasseth all . There doe all the faithfull departed ( hauing ended their miseries ) liue with Christ in ioyes : and thither shall all the godly , which suruiue , be gathered out of their troubles , to enioy with him eternall rest .

The spirituall sigh on the fift thought .

O Lord , thou seest the malice of Satan , who ( not contenting himselfe , 〈…〉 all the da●es and nights of our life , 1 Pet. 5.8 . to seek our destruction ) shewes himselfe most b●siest , when thy children are weakest , and neerest to their end . O Lord , reprooue him , and prese●ue my Soule . Hee seekes to terrifie me with death , which my sins haue deserued , but let thy holy spirit comfort my soule , with the assurance of eternall life , which thy blood hath purchased . Asswage my pain , encrease my patience , and ( if it be thy blessed will ) end my troubles ; Luk. 2.29 . for my soule beseecheth thee with olde blessed Simeon , L●rd , now let me thy seruant depart in peace , according to thy word .

The sixth thought .

THink with thy selfe , what a blessing God hath bestowed vpon thee ▪ aboue many millions of the world , that whereas they are either Pagans , who worship not the true GOD : or Idolaters who worship the true GOD falsely . Thou hast liued in a true Christian Church , and hast grace to dye in the true Christian faith , and to be buried in the sepulchres of Gods seruants , Act. 26.6.7 . who all waite for the hope of Israel , the raising of their bodies in the resurrection of the iust . Luc. 14.14 .

The spirituall sigh vpon the sixt thought ,

O Lord Iesus Christ , who art the resurrection , and the life , Ioh. 11.25.26 . Vers. 24. in whom whosoeuer beleeueth , shall liue , though hee were dead , I beleeue , that whosoeuer liueth and beleeueth in thee , shall neuer dye . I know that I shall rise againe in the resurrection , at the last day : for I am sure that thou my Redeemer , liuest . Iob. 19.25.26 . And though that after my death wormes destroy this body , yet I shall see thee , my Lord , and my God , in this flesh . Grant therefore , O CHRIST , for thy bitter death and passions sake , that at that day I may bee one of them to whom thou wilt pronounce that ioyfull sentence ; Mat. 25.34 . Come yee blessed of my Father , inherit the Kingdome prepared for you before the foundation of the world .

The seauenth thought .

THinke with thy selfe , how Christ endured for thee a cursed death , Gal. 3.13 . Lam. 7.12 . and the wrath of God , which was due vnto thy sinnes , and what terrible paines and cruell torments the Apostles and Martyrs haue voluntarily suffered for the defence of Christs faith , when they might haue liued by dissembling or denying him : how much more willing shouldest thou be to depart in the faith of Christ , hauing lesse paines to torment thee , and more meanes to comfort thee ?

The spirituall sigh vpon the seauenth thought .

O Lord , my sinnes haue deserued the paines of hell , and eternall death ; much more these fatherly corrections wherewith thou doest afflict me ▪ Ioh. 1.29 . But O blessed Lambe of God , which takest away the sinnes of the world , haue mercy vpon me , Apoc. 5.1 . and wash away all my filthy sinnes with thy most precious blood : Luk. 23.42 . and receiue my soule into thy heauenly kingdome ; for into thy hand● , Psal. 31.5 . O Father , I commend my spirit , and thou hast redeemed me , O Lord , thou God of truth ?

The sicke person ought now to send for some Godly and Religious Pastor .

IN any wise , remember ( if conueniently it may be ) to send for some godly and religious Pastor , not onely to pray for thee at thy death ( for GOD in such a case hath promised to beare the Praiers of the righteous a a Gen. 20.7 . Ier. 18.20 . & 15.1 . Eze. 14.14 . 1 Sam. 9.7 . & 12.19.23 . Prophets , and b b Iam. 5.14.5.16 . Elders of the Church ) But also vpon thy confession and vnfaigned repentance to absolue thee of thy sinnes . For as Christ hath giuen him a calling to c c Mark . 1.4 . Act. 19.4 . baptize thee vnto repentance for the remission of thy sinnes : so hath he likewise giuen him a calling and d d 1 Cor. 5.4 . power , and e e 2 Cor. 10.8 authority ( vpon repentance ) ●o absolue thee from thy sinnes . f f Mat. 16.19 I will giue thee the keyes of the Kingdome of Heauen : and whatsoeuer thou shalt bind vpon earth , shal be bound in heauen : and whatsoeuer thou shalt loose on earth , shall be l●●sed in heauen . Mat. 18.18 . And againe , Verily , I say vnto you , whatsoeuer yee bind in earth shall be ●ound in heauen : whatsoeuer yee loose in earth , Ioh. 20.22.23 . shall be loosed in heauen . And againe , receiue yee the holy Ghost : whosoeuer sinnes yeare● 〈◊〉 , they are remitted vnto them : and whosoeuer sinnes yee retaine , they are retained . This doctrine was as ancient in the Church of God as Iob , for Elihu tels him , Iob. 33.23 . That when God strikes a man with malady ●n his bed , so that his soule draweth neere the graue , and his life to the buri●rs . If there be● any messenger with him , or an interpreter , one of a thousand , to declare vnto man his righteousnesse , then will hee haue mercy vpon him , &c. And answerable heereunto ( saith Saint Iames ) if the sicke 〈◊〉 committed sinnes ( vpon his repentance , Iam. 5.17.18 . and the praier of the Elders ) they shall be forgiuen him . These haue power ●o shut heauen , Apoc. 11.6 . and to deliuer ( the scandalous impenitent sinner ) 〈◊〉 Satan . 1 Cor. 5.5 . For the weapon● of their war fa●● , are 〈◊〉 carnall , 1 Cor. 10.3 . &c. but mighty , through God , to cast downe ▪ &c. and to haue vengeance in readinesse against all disobedience . They haue the key of loosing , therefore the power of absoluing .

The Bishops , Mark . 2.7 . M●nistri peccata remittunt non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Cor. 5.4 . 1 Cor. 4.1.2 . Act. 13.38 . To this end saith Basil , in Ascet. c. 13. Christus omnibus Pastoribus & Doctoribus , Ecclesiae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aequalem tribuit potestatem cuius signum est , quod omnes ex aequo ligant & soluunt , vt and Pastors of the Church , doe not forgiue sinnes by any absolute power of their owne ( for so onely Christ their master forgiueth sinnes ) but ministerially , as the seruants of Christ , and stewards , to whose fidelity their Lord and Master hath committed his keyes ; and that is , when they doe declare and pronounce either publikely or priuately by the word of God ▪ what bindeth ▪ what looseth , and the 〈◊〉 of God to penitent 〈◊〉 : or his iudgement to impenitent and obstinate person● : and so doe apply the generall promise● or threatnings to the penitent or impenitent . For CHRIST from heauen doth by them ( as by his Ministers on Earth ) declare whom hee remitteth and bindeth ,

Petrus , Papists dare not denie this .

Quilib●● sacerdos ( quantum est ex virtute clauium ) habet potestatem indifferenter in omnes . In supplement . Tohmae . 4.6 .

and to whom he will open the gates of heauen , and against whom he will shut them . And therefore it is not said , whose sinne yee signifie to be remitted , but whose sinnes yee remit : they then doe remit sinnes , because Christ by their ministry 〈…〉 ▪ a● Christ by his Disciples lo●sed : Lazarus , Iob. ●● . 44 . And as no water could wash away 〈…〉 , but the waters of 〈…〉 ( though other riuers 〈◊〉 cleare ) because the promise ▪ was annexed vnto the 〈◊〉 of Iordane , Vers. ●0 . and not of ●●ther Riuers : so though another man may pronounce the same words : yet haue they not the like efficacie and power to worke on the conscience , as when they are pronounced from the mouth of Christs Ministers , because that the * * Iohn 20.22.23 . promise is annexed to the Word of God in their mouthes : for them hath he a a Act. 1.24 . chosen , b b Act. 13.2 . separated , and c c Rom. 1.1 . set apart for this worke , and to them hee hath committed the d d 2 Cor. 5.18.19 . ministerie and word of reconciliation , by their holy e e Act. 13.2 . 1 Cor. 1.1 . Heb. 5.4 . calling and f f Tit. 1.5 . ordination they haue receiued the g g Iohn 20.22.23 . holy Ghost , and the Ministeriall power of binding and loosing . They are font forth of the holy Ghost , Act. 13.4.2 . for this worke wherunto he hath called them .

And Christ giues his Ministers power to forgiue sins to the penitent , in the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iohn 20.23 . words that he teacheth vs in the Lords Prayer to desire God to forgiue vs our sins : to assure all penitent sinners , that God by his Ministers absolution doth fully , through the merits of Christs bloud , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luke 11.4 . forgiue them all their sinnes . So that what Christ decreeth in heauen , in foro Iudicij , the same hee declareth on earth by his reconciling Ministers , in foro paenitentiae : So that as GOD hath reconciled the world to himselfe by Iesus Christ : so hath he ( saith the Apostle ) giuen vnto vs the ministery of this reconciliation . 2 Cor. 5.18

Hee that sent them to baptise , Iohn 20.21.23 . saying , Goe and teach all nations baptising them , &c. sent them also to remit sinnes , 2 Cor. 2.7.10 saying , As my Father sent mee so send 〈…〉 , whosoeuer sinnes yee remit , they are remitted vnto them , &c. As therefore none can baptise , ( though he vse the same Water & words ) but onely the lawfull Minister , Heb. 5.4 . whom Christ hath called and authorised to this diuine and Ministeriall Function . So though others may comfort with good words ; yet none can absolue from sinne , but onely those , to whom Christ hath committed the holy ministerie and word of reconciliation : 2 Cor. 5.18.19 . and of their absolution Christ speaketh , he that heareth you heareth me . Luk. 10.16 . In a doubtfull title thou wilt aske the counsell of thy skilfull Lawyer : in perill of sickenesse thou wilt know the aduise of thy learned Physitian : and is there no danger in dread of damnation , for a sinner to be his owne Iudge ?

Lib. 3. Instit. cap. 4. sect. 12. Iudicious Caluin teacheth this point of doctrine most plainely , Etsi omnes mutuò nos debeamus consolari , &c. Although ( saith he ) we ought to comfort and confirme one another in the confidence of Gods mercy , yet we see that the Ministers are appointed as witnesses and sureties to acertaine our consciences of the remission of sinnes : insomuch , as they are said to remit sinnes , and to loose soules . Let euery faithfull man therefore remember , that it is his duty ( if inwardly he be vexed and afflicted with the sence of his sins ) not to neglect that Remedy which is offered vnto him by the Lord , to wit , that ( for the easing of his Conscience , ) he make priuate confession of his sinnes vnto his Pastor ; and that he desire his priuate indeuour for the application of some comfort vnto his soule : whose office it is ( both publikely and priuately ) to administer Euangelicall Consolation to Gods people .

Beza highly * * In Antith . Papatus & Christianismi . vol. 1. fol. 66. Luther tom. 6. fol. 109. & s●aq . commendeth this practise ; and Luther saith , that he had rather lose 1000. worlds , then suffer priuate confession to be thrust out of the Church . Our church hath euer most a a Witnesse our liturgie . D. Holland absolued D. Rainolds at his death : who not being able to speake , kissed the hand wherewith he was absolued . soundly maintained the truth of this doctrine ; but most iustly abolished the tyrannous and Antichristian abuse of Popish auricular confession , which they thrust vpon the Soules of Christians , as an Expiatorie Sacrifice , and a merito●ious satisfaction for sinne : racking their Consciences to confesse , when they feele no distresse , and to enumerate all their sinnes , which is impossible ; that by this meanes they might diue into the secrets of all men , which oft times hath proued pernitious not onely to priuate persons , but also to publike states . But the truth of Gods word is , that no person , hauing receiued Orders in the Church of Rome , can truely absolue a sinner : for the Keyes of absolution are two , the one is the Key of Authoritie , and that onely * * Apoc. 3.7 . Mar. 2.7 . Luke 5.21 . Christ hath : the other is the Key of Ministerie ; and this hee a a Mat. 16.19 giues to his Ministers , who are therefore called , the Ministers of Christ : The b b 1 Cor. 4.1 . Stewards of Gods Mysteries : The c c 2 Cor. 5.20 Ambassadours of reconciliation , Bishops , Pastors , Elders , &c. Ministerii clauis duplex est , vna scientia discernendi . 1 Cor. 12.10 1 Ioh. 4.1 . Ier. 15.19 . alia est potestas ligandi & absoluendi . Iohn 20. Mat. 27.4 . But Christ neuer ordayned in the New Testament , any Order of sacrificing Priests , neyther is the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which properly signifieth Sacerdos , or sacrificing Priest , giuen to any Officer of Christ , in all the New Testament . Neyther doe we reade in all the New Testament , of any who confessed himselfe to a Priest , but Iudas . Neyther is there any reall Priest of the New Testament , but onely Christ . Heb. 7.24.27.28 . Neyther is there any part of his Priesthood , to be now accomplished on Earth , Heb. 8.4 . but that which hee fulfilleth in Heauen , Heb. 7.25 . by making intercession for vs . Seeing therefore Christ neuer ordayned any Order of sacrificing Priests : and that Popish Priests scorne the name of Ministers of the Gospell , to whom onely Christ committed his Keyes , it necessarily followeth , that no Popish Priest can truely eyther excommunicate or absolue any sinner , or haue any lawfull right to meddle with Christs Keyes . But the Antichristian abuse of this diuine Ordinance , should not abolish the lawfull vse thereof twixt Christians and their Pastors in cases of distresse of Conscience , for which it was chiefely ordayned .

And verily there is not any meanes more excellent to humble a proud heart , nor to raise vp an humble spirit , then this spirituall conference betwixt the Pastors and the People committed to their charge . If any sinne therefore troubleth thy conscience , confesse it to Gods Minister : aske his counsell , and if thou dost truely repent , receiue his Absolution . And then doubt not in foro Conscientiae , but thy sinnes be as verily forgiuen on earth ▪ as if thou didst heare Christ himselfe in foro iudicij , pronouncing them to be forgiuen in Heauen . Qui vos audit , Luke 10 . 1● . me audit , hee that heareth you , heareth mee . Try this , and tell mee whether thou shalt not finde more ease in thy Conscience , then can be expressed in words . Did prophane men consider the dignitie of this diuine calling : they would the more honour the Calling , and reuerence Persons .

The sicke man ( hauing thus eased his Conscience , and receiued his Absolution ) may doe well ( hauing a conuenient number of faithfull Christians ioyning with him ) to receiue the holy Sacrament of the Lords Supper , to encourage him in his Faith , to discourage the Diuell in his assaults . In this respect the a a Conc. Nice . Canon . 12. Councell of Nice tearmeth this Sacrament , Viaticum , the soules prouision for her iourney . And albeit the Lords Supper be an Ecclesiasticall action , yet for as much as our Lord ( the first institutor ) celebrated it in a b b Mat. 29.18 Luke 22.12 . priuate house , and that Saint c c Rom. 16.5 Philem. v. 2. Paul tearmeth the houses of Christians , the Churches of Christ . And that d d Mat. 18.20 Christ himselfe hath promised to be in the middest of the faithfull , where but two or three are gathered together in his Name .

I see no reason , but if Christians desire it ( when they are not through sickenesse able to come to the church ) but that they should receiue , and Pastors ought to administer vnto them the Sacraments at home . Hee sheweth more simplicitie then knowledge , who thinks that this sauours of a priuate Masse . For a Masse is called priuate , not because it is said in a priuate house , but because ( as Bishop a a Iewel against Harding . Artic. 1 of priuate Masse . fol. 4. Iewel teacheth out of b b I● Massis priuatis suffic●t si vnus sit praesens , scilicet Minister , qui populi totius personam gerit . Aquin. par. 3. quaest. 38. art. 5. Aquinas ) the Priest receiueth the Sacrament himselfe alone without distribution made vnto others , and then it is priuate ; although the whole Parish be present and looke vpon him . There is as much difference betweene such a Communion , and the Antichristian Idol of a priuate Masse , as there is betwixt Heauen and Hell . For at a Communion in a priuate family vpon such an extraordinary occasion , Christ his institution is obserued : Many faithfull brethren meet together , and tarry one for anoth●r : Christ his death is remembred and shewed ; and the Minister , together with the faithfull , and the sicke party , De coenae administratione itae sentio , libenter admittendum esse hunc morem , vt apud aegrotos celebretur Communio , cum itares & opportunitas feret . Epist. 51 do communicate . Master Caluin saith , That he doth very willingly admit administring of the Communion to them that are sicke , when the case and opportunity so requireth . And in a a Cur caenam aegrotis negandam esse non arbitror , multa & graues causae me impellun● Epist. 361. another place hee saith , That hee hath many waighty reasons to compell him not to deny the Lords Supper vnto the sicke . Yet I would wish all Christians to vse to receiue often ( in their health ) especially once euery moneth with the whole Church ; for then they shall not neede so much to assemble their friends vpon such an occasion , nor so much to be troubled themselues for want of the Sacrament . Perkins right way of dying well . For as Master Perkins saith very well , The fruit and efficacy of the Sacrament is not to be restrained to the time of receiuing : but it extends it selfe to the whole time of mans life afterward : the efficacy whereof , did men throughly vnderstand : they should not neede to be often exhorted to receiue it .

Pastores omnes hic exorat●s vellem , Admonitio ad Pastores . vt in huius controuersiae statum penitius introspiciant : nec fideles ex hac vita migrantes , & panem vitae petentes ; viatico suo fraudari sina●t , ne lugubris ista in ●ijs adimpleatur lamentatio : Parv●li panem petunt , Lam. 4.4 . & non sit qui frangat eis .

As therefore when a wicked liuer dyeth he may say to death , as Ahab said to Eliah , Hast thou found me , 2 King . 21.20 . O mine enemy ? So on the other side when it is told a penitent sinner that death knocks at the doore , and beginnes to looke him in the face ; he may say of death , as Dauid said of Ahimaaz , Let him come , 2 Sam. 18.27 and welcome , for he is a good man , Vt moriare pius , viuere disce piè . and commeth with good tidings : he is the messenger of Christ , and bringeth vnto me the ioyfull newes of eternall life . And as the Redde Sea was a gulfe to drowne the Aegyptians to destruction , but a passage to the Israelites to conuey them to Canaans possession : so death to the wicked , is a sincke to hell and condemnation ; but to the godly the gate to euerlasting life and saluation . And one day of a * * Summum hominis bonum bonus ex hac vita exitus . blessed death , will make an amends for all the sorrowes of a bitter life .

When therefore thou perceiuest thy soule departing from thy body pray with thy tongue if thou canst ; else pray in thy heart and minde these words , fixing the eyes of thy soule vpon Iesus Christ thy Sauiour .

A Prayer at the yeelding vp of the Ghost .

Ioh. 1.29 . O Lambe of God , which by thy blood hast taken away the sinnes of the world , haue mercy vpon me a sinner . Luk. 18.13 . Lord Iesu receiue my spirit . Amen .

When the sicke party is departing , Let the faithfull that are present kneele downe and commend his Soule to God in these or the like words .

O Gratious God and mercifull father , Psal. 46.1 . who art our refuge and strength , and a very present helpe in trouble ; lift vp the light of thy fauorable countenance at this instant vpon thy seruant , Psal. 4.6 . that now commeth to appeare in thy presence . Wash away , good Lord , all his sinnes by the merits of Christ Iesus blood , 1 Ioh. 1.7 . that ●ho● may neuer bee laide to his charge . Increase his faith , preserue and keepe safe his soule from the danger of the Diuell and his wicked Angels . Comfort him with thy holy spirit , cause him now to feele that thou art his louing Father , and that hee is thy childe by Adoption and Grace . Saue , O Christ , the price of thine owne blood , and suffer him not to be lost whom thou hast bought so dearely . Receiue his Soule as thou didst the penitent theefe into thy heauenly Paradise . Let thy blessed Angels conduct him thither as they carried the soule of Lazarus , and grant vnto him a ioyfull resurrection at the last day . O 〈◊〉 , heare vs for him , and heare thine owne Sonne , our onely Mediator that sits at thy right hand : Rom. 8.34 . for him and vs all , euen for the merits of that bitter death and passion which he hath suffered for vs : In confidence whereof we now recommend his soule into thy fatherly hands , in that blessed prayer , which our Sauiour hath taught vs in all times of our troubles to say vnto thee : Our Father , &c.

Thus farre of the Practise of Piety in dying in the Lord .

Now followeth the Practise of Piety in dying for the Lord .

THE Practise of Piety in dying for the Lord , is termed Martyrdome .

2 Cor. 12.15 Martyrdome , is the testimony which a Christian beareth to the doctrine of the Gospell , Sanguis Martyrum semen ecclesiae . Apoc. 2.10 . by enduring any kinde of death : to inuite many , and to confirme all , to embrace the truth thereof . To this kinde of death , Christ hath promised a crowne : Martires acceperum non dederunt coronas . Leo. Be thou faithfull vnto the death , and I will giue thee the crowne of life . Which promise the Church so firmely beleeued , that they termed Martyrdome it selfe , a crowne : and God to animate Christians to this excellent prize , Martyrio coronatus . Eus. vsually . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Apoc. 2.10 . Bern. Ser. in ●est . Innoc. would by a prediction that Stephen , the first Christian Martyr should haue his name of a crowne .

Of Martyrdome there are three kindes .

First , Sola voluntate , in will onely : as Iohn the Euangelist , Frid. Nausea . in vlt. Iohan. Flores hist. ad an. 95. who ( being boyled in a Cauldron of oyle ) came out rather annointed then sod : and dyed of old age at Ephesus .

Secondly , Solo opere , in deede onely : Matth. 2. as the innocents of Bethleem .

Thirdly , Voluntate & opere , both in will , and deede : as in the Primitiue Church , Stephen , Polycarpus , Ignatius Laurentius , Romanus , Act. 7. A●tiochianus , and thousands . And in our daies , Cranmer , Latimer , Ho●per , Ridley , Acts and Monument . Farrar , Bradford , Philpot , Sanders Glouer , Tailor , and others innumerable , whose fierie zeale to Gods truth , 1 Pet. 2.19 . Causa non passio facis Martyrem . Aug. Ep. 61. brought them to the flames of Martyrdome to seale Christs faith . It is not the cruelty of the death : Non mortes , sed mores . Boys . Tho. Aquin. 1.2 . quest. 19. art. 6. but the innocency and holinesse of the cause that maketh a Martyr ; neither is an erronious conscience a sufficient warrant to suffer Martyrdome : because Science in Gods word must direct conscience in mans heart ; for they who killed the Apostles , in their erronious consciences thought they did God good seruice . Ioh. 16.2 . And Paul of zeale breathed out slaughters against the Lords Saints : Act. 9.1 . Phil. 3.6 . Now whether the cause of our Seminary Priests and Iesuits , be so holy , true and innocent ; as that it may warrant their conscience to suffer death , & to hazzard their eternall saluation thereon ; Epistola ad Romanos , is now Epistola in Romanos . let Pauls Epistle written to the Ancient Christian Romans , ( but against our new Antichristian Romanes ) bee iudge : And it will plainely appeare , that the doctrine which Saint Paul taught to the ancient Church of Rome is ex diametro opposite in ●6 fundamentall points of true Religion : to that which the new Church of Rome teacheth and maintaineth ? For Saint Paul taught the Primitiue Church of Rome :

1 That our election is of Gods free grace , and not ex operibus praeuisit . Rom. 9.11 . Rom. 11.5.6 .

2 That we are iustified by faith only without good works . Rom. 3.20.28 . Rom. 4.2 . &c. Rom. 1.17 .

3 That the good works of the Regenerate , are not of their owne condignity meritorious , nor such as can deserue heauen . Rom. 8.18 . Rom. 11.6 . Rom. 6.23 .

4 That those bookes onely are Gods Oracles and Canonicall Scripture which were committed to the custody and credit of the Iewes . Rom. 3.2 . Rom. 1.2 . Rom. 16.16 . such were neuer the Apocrypha .

5 That the holy Scriptures haue Gods authority . * * Note , that the Scripture saith , and God saith : the Scripture concludeth and God concludeth , is all one with Paul . Rom. 9.17 . Rom. 4.3 . Rom. conferd . Rom. 11.3.2 . conferd with Gal. 3.22 . Therefore aboue the authority of the Church .

6 That all , aswell Laity as Clergy that will be saued , must familiarly read or know the holy scriptures , Rom. 15.4 . Rom. 10.1.2.8 . Rom. 16.26 .

7 That all Images made of the true God are very Idols . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hauing reference to what hee spake before , Rom. 1.13 . of Images . Rom. 1.23 , and Rom. 2.22 . conferd .

8 That to bowe the knee religiously to an Image , or to worship any Creature , is meere Idolatry , Rom. 11.4 . and a lying seruic● . Rom. 1.25 .

9 That we must not pray vnto any but to GOD onely , in whom we beleeue , Rom. 10.13.14 . Rom. 8.15.27 . therefore not to Saints and Angels .

10 That Christ is our onely Intercessor in Heauen . Rom. 8.34 . Rom. 5.2 . Rom. 16.27 .

11 That the onely Sacrifice of Christians , is nothing but the spirituall sacrificing of their Soules and Bodies to serue GOD in holinesse and righteousnesse . Rom. 12.1 . Rom. 15.16 . Therefore no reall sacrificing of Christ in the Masse .

12 That the religious worship called dulia , as well as l●t●i● , belongeth to God alone . Rom. 1.9 . Rom. 12.11 . Rom. 16.18 . conferd .

13 That all Christians are to pray vnto God in their owne natiue language . Rom. 14.11 .

14 That wee haue not of our selues , in the state of corruption , freewill vnto good , Rom. 7.18 . &c. Rom. 9.16 .

15 That Concupiscence in the Regenerate , is sinne , Rom. 7.7.8.10 .

16 That the Sacraments doe not conferre grace ex opere operato , but signe and seale that it is conferred already vnto vs . Rom. 4.11.12 . Rom. 2.28.29 .

17 That euery true beleeuing Christian may in this life be assured of his saluation . Rom. 8.9.16.35 &c.

18 That no man in this life since Adams Fall , can perfectly fulfill the Commandements of God . Rom. 7.10 . &c. Rom. 3.19 . &c. Rom. 11.32 .

19 That to place Religion in the difference of meates and dayes is superstition . Rom. 14 3.5.6.17 23.

20 That the imputed righteousnesse of Christ , is that onely that makes vs iust before God . Rom. 4.9.17.23 .

21 That Christs flesh was made of the Seede of Dauid , by Incarnation : not of a wafer-cake by Transubstantiation . Rom. 1.3 .

22 That all true Christians are Saints : and not those whom the Pope onely doth canonize . Rom. 1.7 . Rom. 8.27 . Rom. 15.31 . Rom. 16.2 . and 15. Rom. 15.25 . &c.

23 That Ipse , Christ , the God of Peace : and not Ips● , the Woman , should bruise the Serpents head . Rom. 16.20 .

24 That euery Soule must of conscience be subiect , and pay Tribute to the Higher Powers , that is , the Magistrates which beare the sword . Rom. 13 1.2 . &c. and therefore the Pope and all Prelates must be subiect to their Emperour , Kings , & Magistrates , vnlesse they will bring damnation vpon their Soules , as Traitors , that resist God and his Ordinance . Rom. 13.2 .

25 That Paul ( not Peter ) was ordayned by the grace of God to be the chiefe Apostle of the Gentiles , and consequently of Rome , the chiefe * * It seemes by Rom. 15.20.29 . & the whole last Chapter , that the Christians who were in Rome before Paul came thither , were conuerted by those Preachers whom hee had sent thither before him : for he cals ● them his helpers , ver. 3.9 . kinsmen , ve. 7.13 fellow-prisoners , ver. 7. the first fruits of Acha●a , where hee had preached , ver. 5. all familiar to him , and to Tertius , who writ the Epistle , ver. 22. And therefore they came so ioyfully to mee to Paul at the Market of Appius , hearing that he was comming towards Rome . Act. ●8 . 15 . Citie of the Gentiles . Rom. 15.15.16.19.20 &c. Rom. 11.13 . Rom. 16.4 .

26 That the Church of Rome may erre and fall away from the true Faith : as well as the Church of Ierusalem , or any other particular Church . Rom. 11.20.21.22 .

And seeing the new vpstart Church of Rome teacheth in all these , and in innumerable other points cleane contrary to that which the Apostles taught the Primitiue Romanes ; let GOD and this Epistle iudge betwixt them and vs , whether of vs both stand● in the true auncient Catholike Faith , which the Apostle taught the old Romanes . And whether wee haue not done well to depart from them , so farre as they haue departed from the Apostles doctrine : and whether it be not better to returne to S. Pauls truth , then still to continue in Romes error . And if this be true ; then let Iesuites and Seminary Priests take heede and feare , least it be not faith , but faction : not truth , but treason : not religion , but rebellion , beginning at Tyber , and ending at Tyburne , which is the cause of their deaths . And being sent from a troublesome Apostaticall See , rather then from a peaceable Apostolicall Seate ; because they cannot be suffered to perswade Subiect , to breake their Oathes , and to with-draw their Alleageance from their Soueraigne ; to raise rebellion ; to moue inuasion ; to stab and poyson Queenes ; to kill and murther Kings ; to blow vp whole States with Gun-powder , they desperately cast away their owne bodies to be hanged and quartered : and ( their soules saued if they belong to GOD ) I wish such honour to all his Saints that sends them . Psal. 149.9 . And I haue iust cause to feare , that the miracles of Lypsius two Ladyes , Bluntstones Boy , Garnets Straw , and the Maides fiery Apron ▪ will not suffice to cleare , that these men are not murtherers of themselues , Vt Alexandri causa tis qui illam scire cuptunt patefiat : Iudicatus est Ephesi ab Aemilio Frontino Proconsule , non propter professionis nomen , sed propter perpetrata latrocinia , cum iam esset praenaricator ( & proditor . ) Euseb. Hist. Eccles. lib. 5. cap. 18. rather then Martyrs of Christ .

And with what Conscience can any Papist count Garnet a Martyr , when his owne Conscience forced him to confesse , that it was for treason , and not for Religion that hee dyed ? But if the Priests of such a Gun-powder Gospell be Martyrs ; I maruell who are Murtherers ? If they be Saints , who are Scythians ? and who are Canibals , if they be Catholikes ?

But leauing these ; let vs ( to whose fidelitie the Lord hath committed his true faith , 1 Tim. 6.20 . as a precious deposit●● ) pray vnto GOD : that wee may leade a holy life , answerable to our holy Faith , Prou. 24.21 . in Pietie to Christ , 1 Pet. 2.17 . and obedience to our King : that if our Sauiour , Acts 5.41 . shall euer count vs worthy that honour , to suffer martyrdome for his Gospels sake : be it by open burning at the Stake , as in Queene Maries dayes : or by secret murthering , as in the Inquisition house : or by outragious massacring , as in the Parrisian Mat●ens : ) we may haue Grace to pray for the assistance of his holy Spirit , so to strengthen our frailty , and to defend his cause : as that wee may seale with our deaths the Euangelicall truth which wee haue professed in our liues . That in the dayes of our liues , Luke 11.28 . we may be blessed by his Word : In the day of death , Apoc. 14.13 be blessed in the Lord : and in the day of Iudgement be the blessed of his Father . Mat. 25.34 . Apoc. 22.20 Euen so , grant Lord IESVS . Amen .

A diuine Colloquie betweene the Soule and her Sauiour , concerning the effectuall merits of his dolorous passion . Soule .

LORD , wherefore didst thou a a Iohn 13.4 . wash thy Disciples feet ?

Chr.

To teach thee how thou shouldest prepare thy selfe to come to my Supper .

Lord , why wouldest thou wash them b b Iohn 13.14 . thy selfe ?

To teach thee Humilitie , if thou wilt be my Disciple .

Lord , wherefore didst thou before thy death c c Luk. 22.19 institute thy last Supper ?

That thou mightest the better remember my death ▪ and be assured , that all the merits thereof are thine .

Lord , wherfore wouldest thou goe t● such a place , where d d Iohn 18.2 . Iudas knew to finde thee ?

That thou mightest know , that I went as willingly to suffer for thy sinne , as euer thou went est to any place to commit a sinne .

Iohn 18.1 . Lord , wherefore wouldest thou beginne thy Passion in a Garden ?

Gen. 1.3 . Because that in a Garden thy sinne tooke first beginning .

Lord , wherefore did thy three select Disciples e e Mat. 26.40 . fall so fast a sleepe , when thou beganst to fall into thy agony ?

To shew that I alone wrought the worke of thy Redemption . Isai. 63.5 .

Lord , why were there so many plots and snares layed for thee ? Mat. 26.4 .

That I might make thee to escape all the snares of thy ghostly hunter . Psal. 91.3 .

Lord , why wouldest thou suffer Iudas ( betraying thee ) to kisse thee ? Math. 26.40

That by enduring the words of dissembling lips : Gen. 3.4.5 . I might there begin to expiate sin where Satan first brought it into the world .

Lord , why wouldest thou be sold for 30. peeces of siluer ? Mat. 27.3 .

That I might free thee from perpetuall bondage .

Lord , why didst thou pray with such strong crying and teares ? Mat. 26.39 . Heb. 5.7 .

That I might quench the furie of Gods iustice , which was so fiercely kindled against thee .

Lord , why wast thou so afraid , Luk. 22.44 . and cast into such an agony ?

That suffering the wrath due to thy sinnes , thou mightest be more secure in thy death , and finde more comfort in thy crosses .

Lord , wherefore didst thou pray so oft and so earnest that the Cup might passe from thee ? Mat. 26.39.42.44 .

That thou mightest perceiue the horror of that curse and wrath , which being due to thy sinnes , Gal. 3.13 . I was then to drinke and endure for thee .

Lord , wherefore didst thou after thy wish submit thy will to the will of thy father ?

To teach thee what thou shouldest doe in all thy afflictions : and how willingly thou shouldest yeeld to beare with patience , that crosse , which thou seest to come from the iust hand of thy heauenly Father .

Lord , wherefore diddest thou sweat such drops of water and bloud ? Luk. 22.44 .

That I might cleanse thee from thy staines , and bloudy spots .

Lord , why wouldest thou be taken , Luk. 22.54 . when thou mightest haue escaped thine enemies ?

That thy spirituall enemies should not take thee , Mat. 5.25 . and cast thee into the prison of vtter darkenesse . Mat. 22.13 .

Lord , wherefore wouldest thou be forsaken of all thy Disciples ? Math. 26.56

That I might reconcile thee vnto God , of whom thou wast forsaken for thy sinnes .

Lord , wherfore wouldest thou stand to be apprehended alone ? Ioh. 18.8 .

To shew thee that my loue of thy saluation , was more then the loue of all my Disciples .

Lord , wherefore was the young man caught by the Souldiers , Mar. 14.51.52 . and onstript of his linnen , who came out of his bed , hearing the stir at thy apprehension , and leading to the high Priest ?

To shew their outrage in apprehending me , and my power in preseruing out of their outragious hands , all my Disciples , who otherwise had been worse handled by them , then was that young man .

Lord , wherefore wouldest thou be bound ? Mat. 27.2 .

That I might lose the cordes of thine iniquities .

Lord , Luke 22.57 . why wast thou denied of Peter ?

That I might confesse thee before my Father , and thou mightest learne ; that there is no trust in man , and that Saluation ▪ proceedes of my meere mercy .

Lord , wherefore wouldest thou bring Peter to repentance by the crowing of a cocke ? Luke 22.60 .

That none should despise the meanes which God hath appointed for their conuersion , though they seeme neuer so meane .

Lord , wherefore diddest thou at the Cock-crowing turne and looke vpon Peter ? Luk. 22.61 .

Because thou mightest know , that without the helpe of my grace , no meanes can turne a sinner vnto God when he is once falne from him .

Lord , wherefore wast thou couered with a purple roabe ? Ioh. 19.5 .

That thou mightest perceiue that it was I , that did away thy Scarlet sinnes . Isai. 18.

Lord , wherefore wouldest thou be crowned with thornes ? Mat. 27.29 .

That by wearing thorns , the first fruits of the curse , it might appeare : that it is I which takes away the sinnes and curse of the world , 1 Pet. 5. Apoc. 2.10 . and crownes thee with the crowne of life and glory .

Lord , why was a Reede put into thine hand ? Mat. 27.29 .

That it might appeare that I came not to breake the brused Reede . Mat. 12.20 .

Lord , wherefore wast thou mocked of the Iewes ? Mat. 27.29 .

That thou mightest insult ouer Diuels , who otherwise would haue mocked thee , as the Philistims did Sampson . Iudg. 16.25 .

Lord , wherfore wouldest thou haue thy blessed face defiled with spittle ? Mat. 26.27 .

That I might clense thy face from the shame of sinne ?

Wherfore Lord , were thine eyes hood-winkt with a vaile ? Mat. 14.65 .

That thy spiritual blindnesse being remoued , thou mightest behold the face of my Father in heauen . Mat. 18.20 .

Mat. 27.30 . Lord , wherefore did they b●ffet thee with fists , and beat thee with staues ?

That thou mightest be freed from the stroakes , and tearings of infernall fiends .

Mat. 27.39 . Lord , wherefore wouldest thou be reuiled ?

That God might speake peace vnto thee , by his word and spirit .

Lord , wherefore was thy face disfigured with blowes and bloud ? Ioh. 19.3 . Isay 53.2 .

That thy face might shine glorious as the Angels in heauen . Mat. 13.43 . Mat. 22.30 .

Lord , wherefore wouldst thou be so cruelly scourged ? Iohn 19.1 .

That thou mightest be freed from the sting of conscience , and whips of euerlasting torments .

Lord , wherefore wouldest thou be arraigned at Pilats barre ? Mark . 14.53

That thou mightest at the last day be acquited before my iudgement seat .

Lord , Luke 23.2 . wherefore wouldest thou be falsly accused ?

That thou shouldest not he iustly condemned .

Lord , wherefore wast thou turned ouer to be condemned by a str●nge Iudge ▪ Mat. 27.2 .

That thou being redeemed from the captiuity of a hellish Tyrant : mightest bee restored to God , whose owne thou ar● by right .

Wherefore , O Christ , Iohn 19.11 . didst thou acknowledge that Pilate had power ouer thee from aboue ?

That Antichrist vnder pretence of being my Vicar , Tit. 3.1 . Rom. 13 1. 1 Pet. 2.13.14 . should not exalt himselfe aboue all Principalities and Powers .

Lord , why wouldest thou suffer thy passion vnder Pontius Pilate being a Romane , Luk. 23. ●1. 2 . Ioh. 19.12 . &c. President to Caesar of Rome ?

To shew that the Caesarian and ●ontifician policie of Rome should chiefely persecute my Church and crucifie me in my members . Note well Apo. 11.8 . & Apo. 17.5.6.24 .

But why , O Lord wouldest thou be condemned ? Ioh. 19.16 .

That the law being condemned in me , Luk. 23.24 Rom. 8.3 . thou mightest not be condemned by it .

But why wast thou condemned ; Mat. 27.24 . Ioh. 19.6 . seeing nothing could be pro●ed against thee ?

That thou mightest know , that it was not for my fault , but for thine that I suffered .

Lord , wherefore wast thou led , to suffer out of the City ? Mat. 27.33 . Heb. 13.12 .

That I might bring thee to rest , in the heauenly Citie .

Lord , why did the Iewes compell Simon of Cyrene , Luk. 23.26 . Mat. 27.32 . comming out of the field to carrie thy Crosse.

To shew the weak●nesse , whereunto the burthen of thy sinnes brought me : and what must be euery Christans case , which goeth out of the field of this world , toward the heauenly Ierusalem .

Lord , why wast thou vnstripped of thy garments ? Ioh. 19.23 .

That thou mightest see , how I forsooke all to redeeme thee .

Lord , wherefore wouldest thou be lift vp vpon a Crosse ? Luke 23.

That I might lift thee vp with me to heauen .

Lord , wherefore diddest thou hang vpon a cursed tree ? Luke 23.33

That I might satisfie for the sin committed , in eating the forbidden fruit of a tree . Gen. 2.17 .

Lord , wherefore wouldest thou hang betweene two theeues ? Luke 23.33 .

That thou my deare soule mightest haue place in the midst of heauenly Angels .

Psal. 22.16 . Iohn 20.25 . Lord , wherefore were thy hands and feete nayled to the Crosse ?

To enlarge thy hands to doe the workes of righteousnesse , and to set thy feete at libertie , to walke in the wayes of peace .

Lord , wherefore did they crucifie thee in Golgotha , Mat. 27.33 . the place of dead mens souls ?

To assure thee that my death is life vnto the dead .

Lord , why did 〈◊〉 the Souldiers diuide thy seamelesse coate ? Ioh. 19.24 .

To shew that my church is one ; without rent of Schisme .

Lord , wherefore didst thou taste vinegar and gall ? Mat. 27.34 .

That thou mightest eate the bread of Angels , and drinke the water of life .

Lord , why saidst thou ( vpon the Crosse ) It is finished ▪ Ioh. 19.30 .

That thou mightest know that by my death , Rom. 10.4 . the Law was fulfilled , 2 Cor. 3.13 . and thy redemption effected .

Lord , why didst thou cry out vpon the Crosse , Ioh. 19.34 . My God my God , why hast thou forsaken me ?

Least thou being forsaken of God , shouldest haue beene driuen to cry in the paines of hell , Woe and alas for euermore .

Lord , wherefore was there such a 〈◊〉 darknesse , Mat. 27.45 . when thou didst suffer ▪ and cry out ●n the Crosse ?

That thou mightest see an Image of those Hellish p●in●● which I 〈…〉 deliuer thee from 〈◊〉 lesse paines of Hell , and euerlasting chaines of darknesse . 2 Pet. 2.4 . Iud. vers. 6.

Lord , why wouldest thou haue thin● 〈…〉 bread ? Ioh. 19.23 .

That I might embrace thee more louingly my sweet soule .

Lo●d , how 〈◊〉 th● theefe that neuer wrought good before , Luke 23.43 . obtaine Paradise vpon so short repentance ?

That thou maist see the power of my death , to forgiue them that repent , that no sinner needs despaire .

Lord , Luk. 23.39 . why did not the other Theefe which hanged as neere thee , obtaine the like mercy ?

Because I leaue whom I will to harden themselues in their lewdnesse to destruction , Rom. 9.18.22 . that all should feare , and none presume .

Lord , wherefore didst thou cry with such a loud and strong voyce , Mat. 26.50 . in yeelding vp the ghost ?

That it might appeare that no man tooke my life from Iohn 10.18 . me , but that I laid it downe of my selfe .

Lord , wherefore didst thou commend thy Soule into thy Fathers hands ? Luk. 23.46 .

To teach thee what thou shouldest doe , being to depart this life . Ioh. 13.1 .

Lord , wherefore did the vaile of the Temple rend in twaine at thy death ? Mat. 27.51 .

To shew that the Leuiticall Law , should be no longer a partition-wall betweene Iewes and Gentiles : Ephes 2.14 . Heb. 10.19.20 . and that the way to Heauen is now open to all beleeuers .

Lord , wherefore did the Earth quake , Mat. 27.51 . and the Stones cleaue at thy death ?

For horror to beare her Lord dying , and to vpbraid the cruell hardnesse of sinners hearts .

Lord , wherefore did not the Souldiers breake thy Legs , as they did the Theeues who hanged at thy right and left hand ? Exod. 12.46 Psal. 34.21 . Zach. 12.10 .

That thou mightest know , that they had not power to doe any more vnto mee , then the Scripture had fore-tolde that they should doe , and I should suffer to saue thee .

Lord , Ioh. 20.34 . wherefore was thy side opened with a Speare ?

That thou mightest haue a way to come neerer my heart .

Lord , wherefore ranne there out of thy pierced side bloud and water ? Ioh. 19.34 .

To assure thee that I was slaine in deede , seeing my heart-bloud gushed out , and the water which compassed my heart flowed forth after it , There is about mans heart a skin called Pericardū containing water which cooles and moistens the heart , least it shold be scorched with continual motion . This skin once pierced , man cannot line . Columb . Anatom . lib. 7. Horst . de nat. human . lib. 1. exerc. 8. q. 5. which once spilt , man must needes dye .

Lord , wherefore ranne the bloud first by * * 1 Ioh. 5.6 . it selfe , and the water afterwards by it selfe , out of thy blessed wound ?

To assure thee of two things : first , that by my Blood shedding , Iustification and Sanctification were effected to saue thee : secondly , that my Spirit by the conscionable vse of the Water in Baptisme , and bloud of the Eucharist will effect in thee righteousnesse and holinesse by which thou shalt glorifie mee .

Lord , wherefore did the graues open at thy death ? Mat. 27.52 .

To signifie that Death by my death had now receiued his deaths wound , and was ouercome .

Lord , Mat. 27.60 . wherefore wouldst thou be buried ?

That thy sinnes might neuer rise vp in Iudgement against thee .

Lord , Mat. 27.57 . wherefore wouldest thou be buryed by two such honourable Senators , Iohn 19.39.40 . as Nichodemus and Ioseph of A●imathia ?

That the truth of my death ( the cause of thy life ) might more euidently appeare vnto all .

Lord , Ioh. 19.4 . Mat. 27.60 . wherefore wast thou buryed in a new sepulchre , wherein was neuer man laid before ?

That it might appeare that I , and not another arose , & that by mine owne power , not by anothers vertue , like him who reuiued at the touching of Elishaes bones . 2 King . 13.21 .

Lord , wherefore didst thou raise vp thy body againe ? Mat. 28.6 .

That thou maist be assured that thy sins are discharged , Rom. 4.25 . & that thou art iustified .

Lord , wherefore did so many bodies of thy Saints ( which slept ) arise at thy Resurrection ? Mat. 27.52.53 .

To giue an assurance that all the Saints shall arise , Acts 17.31 . by the vertue of my Resurrection at the last day .

Lord , what shall I render vnto thee for all these benefits ? Psal. 116.11 .

Loue thy Creator , and become a new creature . Gal. 6.15 .

The Soules Soliloquie , rauished in contemplating the Passions of her Lord .

WHat hadst thou done , ô my sweete Sauiour , and ay●-blessed Redeemer ? that thou wast thus betrayed of Iudas , sold to the Iewes , apprehended as a Malefactor , and led bound as a Lambe to the slaughter ? What euill hadst thou committed , that thou shouldest be thus openly arraigned , accused , falsly and vniustly condemned before Annas and Caiaphas , the Iewish Priests , at the Iudgement-Seate of Pilate the Romane President ? What was thine offence ? or to whom didst thou euer wrong ? that thou shouldest be thus pittifully scourged with whips , crowned with thornes , scoffed with flouts , reuiled with words , buffeted with fists , and beaten with staues ? O Lord , what didst thou deserue , to haue thy blessed face spat vpon , and couered as it were with shame ? to haue thy garments parted , thy hands and feete nailed to the Crosse ? to be lifted vp vpon the cursed Tree , to be crucified among Theeues , and made to taste gall and vineger ? and in thy deadly extremitie , to endure such a sea of Gods wrath , that made thee to cry out , as if thou hadst beene forsaken of God thy Father ? yea , to haue thy innocent heart pierced with a cruell Speare , and thy precious bloud to be spilt out before thy blessed Mothers eyes ? Sweet Sauiour , how much wast thou tormented to endure all this ! seeing I am so much amazed but to thinke vpon it ! I enquire for thine offence , but I can finde none in thee : No , not so much as guile to haue beene found in thy Mouth . 1 Pet. 2.22 . Thine enemies are challenged , and none of them dare rebuke thee of sinne : Iohn 1.46 . thine accusers ( that are suborned ) agree not in their witnesse : the Iudge that condemnes thee , openly cleareth thine Innocencie : Mat. 27.19 . his Wife sends him word , that shee was warned in a dreame , that thou wast a iust man , and therefore should take heede of doing iniustice vnto thee . The Centurion that executes thee , confesseth thee of a truth , to be both a iust man , and the very Sonne of God . The theefe that hanged with thee , iustifieth thee , that thou hast done nothing amisse . What is the cause then , O LORD , of this thy cruell Ignominie , Passion , and Death ? I , O Lord , I am the cause of these thy sorrowes : my sinnes wrought thy shame , mine iniquities are the occasion of thy iniuries . I haue committed the fault , and thou art plagued for the offence : I am guiltie , and thou art arraigned : I committed the sinne , and thou sufferedst the death ; I haue done the crime , and thou hangest on the Crosse. Oh the deepenesse of Gods loue ! Oh the the wonderfull disposition of heauenly grace ! Oh the vnmeasurable measure of diuine mercy ! The wicked transgresseth , and the iust is punished : the guilty is let scape , and the innocent is arraigned : the malefactor is acquitted , and the harmelesse condemned : what the euill man deserueth , the good man suffereth : the seruant doth the fault , the Master endures the stroakes : What shall I say ? Man sinneth ; and God dieth . O Son of God! Who can sufficiently expresse thy loue ? or commend thy piety ? or extoll thy praise ? I was proud , and thou art humbled : I was disobedient , and thou becammest obedient . I did eat the forbidden fruit , and thou didst hang on the cursed tree : I played the glutton , and thou diddest fast : euill concupiscence drew me to eate the pleasant apple , and perfect charity led thee to drinke of the bitter cup : I assaied the sweetnesse of the fruit , and thou diddest taste the bitternesse of the gall . Foolish Eue smiled , when I laughed : but blessed Mary wept , when thy heart bled and dyed . O my God , heere I see thy goodnesse , and my badnesse : thy iustice , and my iniustice : the impiety of my flesh , the piety of thy nature . And now , O blessed Lord , that thou hast endured all this for my sake ; What shall I render vnto thee for all thy benefits bestowed vpon me , a sinfull soule ? Indeede , Lord , I acknowledge that I owe thee already for my creation , more then I am able to pay : for I am in that respect , bound with all my powers , and affections to loue and to adore thee . If I owed my selfe vnto thee , for giuing me my selfe in my creation , what shall I now render vnto thee , for giuing thy selfe for me to so cruell a death to procure my Redemption ? Great was the benefit that thou wouldest create mee of nothing ; but what tongue can sufficiently expresse the greatnesse of this grace : that thou didst redeeme mee with so deere a price , when I was worse then nothing ? Surely , O Lord , if I cannot pay the thanks which I owe thee ; ( and who can pay thee , who bestowest thy graces , without either respect of merit , or regard of measure . ) It is the aboundance of thy blessings that makes me such a bankerupt : that I am so farre vnable to pay the principall , that I cannot possibly pay , so much as the interest of thy loue .

But , O my Lord , thou knowest that since the losse of thine image ) by the fall of my first vnhappy parents ) I cannot loue thee with all my might , and my minde as I should . Therefore as thou didst first cast thy loue vpon mee , when I was a childe of wrath , and the lumpe of the lost and condemned world ; so now , I beseech thee , shed abroad thy loue by thy spirit , through all my faculties and affections : that though I can neuer pay thee in that measure of loue , which thou hast deserued : yet I may endeauour to repay thee in such a manner , as thou vouchsafest to accept in mercy ; that I may in truth of heart , loue my neighbour for thy sake , and loue thee aboue all for thine owne sake . Let nothing be pleasant vnto me , but that which is pleasing vnto thee . And , sweet Sauiour , suffer me neuer to be lost nor cast away whom thou hast bought so dearely , with thine own most precious blood . O Lord , let me neuer forget thine infinite loue , and this vnspeakeable benefit of my redemption , without which it had beene better for me neuer to haue been , then to haue any being .

And seeing that thou hast vouchsafed me the assistance of thy holy spirit : suffer me , O heauenly Father , who art the Father of spirits , in the mediation of thy Sonne , to speake a few words in the eares of my Lord . If thou , O Father , despisest mee for mine iniquities , as I haue deserued ; yet be mercifull vnto me for the merits of thy Sonne , who so much for me hath suffered . What if thou seest nothing in me but misery , which might moue anger and passion ? Yet behold the merits of thy Sonne , and thou shalt see enough to moue thee to mercy and compassion . Behold the mystery of his incarnation , and remit the misery of my transgression . And as oft as the wounds of thy Sonne appeare in thy sight ; Oh let the woes of my sinnes be hid from thy presence . As oft as the rednesse of his bloud glisters in thine eyes , Oh let the guiltinesse of my sinnes bee blotted out of thy Booke . The wantonnesse of my flesh prouoked thee vnto wrath , Oh let the chastitie of his flesh perswade thee vnto mercy , that as my flesh seduced me to sinne , so his flesh may reduce me vnto thy fauour . My disobedience hath deserued a great reuenge , but his obedience merits a greater waight of mercy : for what can man deserue to suffer , which GOD made man , cannot merit to haue forgiuen ? When I consider the greatnesse of thy passion , then doe I see the truenesse of that saying , that Iesus Christ came into the world to saue the chiefest sinners . Dar'st thou , then O Caine , say , that thy sins are greater then may be forgiuen ? Thou liest like a murderer . The mercies of one Christ are able to forgiue a whole world of Caines , if they will beleeue and repent . The sinnes of all sinners are finite , the mercies of GOD are infinite . Therefore , O Father , for the bitter death and blody passion sake , which thy son Iesus Christ hath suffered for me ; and I haue now remembred vnto thee : pardon and forgiue thou vnto me all my sins , and deliuer me from the curse and vengeance , which they haue iustly deserued . And through his merites , make me , O Lord , a partaker of thy mercy . It is thy mercy that I so earnestly knocke for . Neither shal mine importunity cease to call and knocke , with the man that would borrow the loaues : vntill thou arise and open vnto me thy gates of grace . And if thou wilt not bestow on me the loaues , yet ▪ O Lord , deny mee not the crummes of thy mercy , and those shal suffice thy hungry handmaide .

And seeing thou requirest nothing for all thy benefits , but that I loue thee in the truth of my inward heart ( whereof a n●w creature is the truest outward testimony ) and that it is as easie for thee to make me a new creature , as to bid me to be such . Create in me , O Christ , a new heart , and renew in me a right spirit : and then thou shalt see ( how mortifying old Adam and his corrupt lusts ) I wil serue thee as thy new creature ; in a new life , after a new way ; with a new tongue , and new manners , with new words and new works , to the glory of thy Name , and the winning of other sinfull soules vnto thy Faith by my deuoute example .

Keepe me for euer , O my Sauiour , from the torments of Hell , and tyranny of the Diuell . And when I am to depart this life , send thy holy Angels to carry mee , as they did the soule of Lazarus into thy kingdome . Receiue me then into that most ioyful paradise , which thou didst promise vnto the penitent theefe : which at his last gaspe vpon the Crosse , so deuoutly begged thy mercy and admission into thy kingdome : Grant this , O Christ , for thine owne names sake : to whom ( as it is most due ) I ascribe all glory , and honour , praise , and dominion , both now and for euer . Amen .

FINIS .