The practice of piety directing a Christian how to walk, that he may please God / amplified by the author

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Title
The practice of piety directing a Christian how to walk, that he may please God / amplified by the author
Author
Bayly, Lewis, d. 1631.
Publication
London :: Printed for Edward Brewster,
1695.
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Subject terms
Piety.
Christian life -- Anglican authors.
Puritans -- Apologetic works.
Link to this Item
http://name.umdl.umich.edu/A27107.0001.001
Cite this Item
"The practice of piety directing a Christian how to walk, that he may please God / amplified by the author." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A27107.0001.001. University of Michigan Library Digital Collections. Accessed June 16, 2024.

Pages

Page 1

THE PRACTICE OF PIETY.

Directing a Christian how to walk, that he may please God.

WHo ever thou art that lookest into this Book, never undertake to read it; unless thou first resol∣vest to become from thine heart, an unfeigned Practitioner of Piety. Yet read it, and that speedily, lest before thou hast read it o∣ver, God (by some unexpected death) cut thee off, for thine in∣veterate Impiety.

    Page 2

    • The Practice of Piety consists
      • 1. In knowing
        • 1. The Essence of God, & that in re∣spect of
          • 1. The diverse manner of be∣ing therein, which are three Persons.
            • 1 The Father.
            • 2. The Son.
            • 3. Holy Ghost.
          • 2. The At∣tributes thereof, which are either
            • Nominal or
            • ...
              • 1. Absolute,
                • 1. Simple∣ness.
                • 2. Infinite∣ness.
              • 2. Relative,
                • 1. Life.
                • 2. Under∣standing
                • 3. Will.
                • 4. Power.
                • 5. Majesty.
            • Real,
        • 2. Thy own self in re∣spect of thy state of
          • 1. Corruption.
          • 2. Renovation.
      • 2. In glorifying God aright
        • 1. By thy life, in dedicating thy self devoutly to serve him,
          • Ordinarily,
            • 1. Privately, in thine own Person.
            • 2. Pub∣lickly,
              • 1. With thy Fami∣ly every day.
              • 2. With the Church on the Sabbath day.
          • Extraordinarily, by
            • Fasting.
            • Feasting.
        • 2. By thy death, in dying
          • 1. In the Lord.
          • 2. For the Lord.

    Page 3

    Unless that a Man doth truly know God, he neither can nor will worship him aright: for how can a Man* 1.1 love him, whom he knoweth not? and who will worship him, whose help a Man thinks he needeth not? and how shall a Man seek remedy by Grace, who never understood his mise∣ry by Nature? Therefore saith (the† 1.2 Apostle) He that cometh to God, must believe that God is, and that he is a rewarder of them that seek him.

    And for as much as there can be no true Piety, without the knowledge of God; nor any good practice, without the know¦ledge of a Man's own self: we will therefore lay down the know∣ledge of God's Majesty, and Man's Misery, as the first and chiefest grounds of the Practice of Piety.

    Page 4

    A PLAIN DESCRIPTION OF THE Essence and Attributes of GOD, out of the Holy Scripture, so far forth as every Christian must competently know, and necessarily believe, that will be saved.

    ALthough no Creature can define what God is, because he isa 1.3 in∣comprehensible, andb 1.4 dwelling in inaccessible light: yet it hath pleased his Majesty, to reveal himself in his Word unto us, so far as our weak ca∣pacity can best conceive him. Thus:

    God is thatc 1.5 oned 1.6 spiritual ande 1.7 infinitely f 1.8 perfectg 1.9 Essence, whose Being ish 1.10 of him∣self eternally.

    In the Divine Essence, we are to con∣sider two things. First, the diverse man∣ner of being therein: Secondly, the At∣tributes thereof.

    The diverse manner of being therein, are calledi 1.11 Persons.

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    A person is ak 1.12 distinct subsistence ofl 1.13 the whole God-head.

    There arem 1.14 three Divine Persons, the Father, the Son, and the Holy Ghost: these Three Persons are not Three several Sub∣stances, bt Three distinct Subsistences; or Three divers manner of Beings, ofn 1.15 one and the same substance, and Divine Essence. So that a Person in the God-head, is an in∣dividual understanding, and incommunica∣ble Subsistence, living of it self, and not su∣stained by another.

    In the unity of the God-head, there is a* 1.16 plurality, which is not accidental, (for God is a most pure act, and admits no ac∣cidents:) nor essential, (for God is one Es∣sence only) but† 1.17 personally.

    The Persons in this one Essence are but three. In this* 1.18 Mystery there is alius & alius, another and another: But not aliud & aliud, another thing and another thing.

    The Divine Essence in it self is neither divided nor distinguished. But the Three Persons in the Divine Essence are distin∣guished among themselves Three manner of ways.

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

    Page 6

    1. By their Names, thus:

    THE first Person is named the Father; first, in respect of hisa 1.19 natural Son Christ: secondly, in respect of the Elect, hisb 1.20 adopted sons; that is, those who be∣ing not his sons by Nature, are made his sons by Grace.

    The second Person is named thec 1.21 Son because he isd 1.22 begotten of hise 1.23 Father's substance, or nature; and he is called the Word: First, because thef 1.24 conception of a word in man's mind, is the nearest thing, that in some sort can shadow unto us the manner how he is eternally begotten of his Father's substance: and in this respect he is also called the wisdom of his Father, Prov. 8. 12. Secondly, because that byg 1.25 him, the Father hath from the beginning declared his will for our salvation: hence he is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Person speak∣ing, with, or by the Father. Thirdly, be∣cause he is the chiefh 1.26 argument of all the Word of God; or that Word, whereof God spake, when he promised the blessed See to the Fathers, under the Old Testament.

    The Third Person is named thei 1.27 Holy Ghost: First, because he isk 1.28 spiritual without a body: secondly, because he is spired, and, as it were, breathed from both thel 1.29 Father and the Son, that is, pro∣proceedeth

    Page 7

    from them both. And he is called holy, both because he isx 1.30 holy in his own nature, and also the immediatey 1.31 san∣ctifier of all God's Elect people.

    2. By their Order; thus,

    THe Persons of the God-head are ei∣ther the Father, or those which are a 1.32 of the Father,

    The Father is theb 1.33 first Person in the glorious Trinity,c 1.34 having neither his being nor beginning of any other, but of himself begetting his Son, and together with his Son, sending forth the Holy Ghost from ever∣lasting. The Persons which are of the Fa∣ther, are those, who in respect of their personal existence have the whole Divine Es∣sence, eternally communicated unto them from the Father. And those are either from the Father alone, as the Son; or from the Father and the Son, as the holy Ghost.

    The Son is the second Person of the glo∣rious Trinity, and the only begotten Son of his Fa••••••, not by Grace, but by Nature; having hisd 1.35 being of the Father alone, and the whole being of his Father, by an eter∣nal, and incomprehensible generation: and with the Father, sendeth forth the ho∣ly Ghost. In respect of his absolute Essence, he is of himself, but in respect of his Per∣son, he is by an eternal generation, of his Father. For the Essence doth not be get an

    Page 8

    Essence, but thee 1.36 Person of the Fath begetteth the Person of the Son, and 〈◊〉〈◊〉 he is God of God, and hath from his F••••ther the beginning of his Person and O••••der, but not of Essence and Time.

    The Holy Ghost is the third Person of 〈◊〉〈◊〉 blessed Trinity,f 1.37 proceeding and sent fort equally fromg 1.38 both the Father and the Sword by an eternal and incomprehensible spir••••tion: For as the Son receiveth the who divine Essence by generation; so the h Ghost receiveth it wholly by spiration.

    This Order betwixt the three Perso appears, in that the Father begetting, mu in order be before the Son begotten; an the Father and Son, before the holy Gh proceeding from both.

    This Order serves to set forth unto two things: First, the manner how t Trinity worketh in their external ac••••ons: as that the Father worketh of hi¦self, by the Son and the holy Ghost; t Son from the Father, by the holy Ghos and holy Ghost, from the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 Son. Secondly, To distinguish the 〈◊〉〈◊〉 and immediate beginning, from whi those external and common actions flow. Hence it is, that forasmuch the Father is the fountain and original the Trinity, the beginning of all ext••••nal working; thea 1.39 Name of God in re¦tion, and the title of Creator in

    Page 9

    Creed, are given in a special manner to the Father; our Redemption to the Son, and our Sanctification to the Person of the Holy Ghost, as the immediate Agents of those actions.

    And this also is the cause, why the Son, as he is Mediator, referreth all things to theb 1.40 Father, not to the Holy Ghost; and that the Scripture so often saith, that we arec 1.41 reconciled to the Father.

    This divine Order or Oeconomy excepted, there is neither first nor last, neither su∣periority nor inferiority among the Three Persons, but for nature they are co-essen∣tial, for dignity co-equal, for time co-eter∣nal.

    The whole divine Essence is in every one of the Three Persons; but it was incarna∣ed, d 1.42 only in the Second Person of the Word, and not in the Person of the Father, or of the holy Ghost, for Three Reasons.

    First, That God the Father might the ra∣ther set forth the greatness of his love to Mankind, in giving his first and only begotten Son, to be incarnated, and to suffer death or Man's salvation.

    Secondly,e 1.43 That he who was in his Di∣inity the Son of God, should be in his Humanity the Son of Man: lest the Name f Son should pass unto another, who by is Eternal Nativity was not the Son.

    Page 10

    Thirdly, because it wasd 1.44 meetest that that person who is the substantial Image of his eternal Father, should restore in us the spiritual Image of God, which we had lost.

    In the Incarnation, the God-head was not turned into the Manhood, nor the Man∣hood into the God-head: but the God-head, as it is the second Person, or Word, assumed unto it the Manhood, that is the whole na∣ture of man, body and soul; and all the natural properties ande 1.45 infirmities thereof, sin excepted.

    The second person took not upon him the f 1.46 person of man, but the nature of man. So that theg 1.47 humane nature hath no perso∣nal subsistence of its own, (for then there should be two Persons in Christ;) but it subsisteth in the Word, the second Person. For, as the soul and body make but one person of Man; so the God-head and Man∣hood make but one Person of Christ.

    The two Natures of the God-head and Manhood are so really united by a perso∣nal union, that as they can never be sepa∣rated asunder, so are they neverh 1.48 confounded; but remain still distinguished by their several and essential properties, which they had before they were united. As for example; the infiniteness of the divine is not communicated to the humane Na∣ture;

    Page 11

    nor the finiteness of the humane, to the divine nature.

    Yet by reason of this personal union, there is such a communion of the properties of both Natures, that that which is proper to the one, is sometimes attributed to the other Nature. As that Godi 1.49 purchased the Church with his own blood: Andk 1.50 that he will judge the world by that Man whom he hath appoint∣ed. Hence also it is, that tho' the humanity of Christ be a created, and therefore a fi∣nite and limited Nature,* 1.51 and cannot be e∣very where present, by actual position, or local extension, according to hisl 1.52 natural being: yet because it hath communicated unto it the personal subsistence of the Son of God, which is infinite, and without limi∣tation; and so is united with God, that it is no where severed from God; the bo∣dy of Christ, in respect of hism 1.53 personal being, may rightly be said to be every where.

    3. The Actions by which the Three Persons be distinguished.

    THe actions are of Two sorts; either External, respecting the creatures; and those are after a sort common to eve∣ryone of the three persons:* 1.54 or internal, re∣specting the persons only amongst them∣selves, and are altogether incommunicable.

    The External and commuicable Acti∣ons of the Three Persons are these:

    The creation of the World, peculiarly

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    belonging to God the Father: The redem∣ption of the Church to God the Son: And the sanctification of the Elect to God the holy Ghost. But because thea 1.55 Father crea∣ted, and still governeth the world by the Son in the holy Ghost, therefore these ex∣ternal actions are indifferently inb 1.56 Scri∣pture, oftentimes ascribed to each of the Three Persons, and therefore called com∣municable and divided Actions.

    The internal and incommunicable Acti∣ons, or Properties of the Three Persons are these:

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

    2. To be begotten, and that belongeth only to the Son, who is of the Father a∣lone, not made, nor created, but begotten.

    3. To proceed from both: and that be∣longeth only to the holy Ghost, who is of the Father and the Son; neither made, nor created, nor begotten, but proceeding.

    So that when we say, that the Divine Essence is in the Father unbegotten; in the Son begotten; and in the holy Ghost proceed∣ing; we make not Three Essences, but on∣ly shew the divers manners of subsisting, by which the same most simple, eternal, and unbegotten Essence subsisteth in each Person: namely, that it is not in the Father by ge∣neration: that it is in the Son communica∣ted from the Father by generation: and in

    Page 13

    the holy Ghost communicated from both the ather and the Son by proceeding.

    These are incommunicable Actions; and o make, not an essential, accidental, or ational, but a real distinction betwixt the hree persons. So that he who is the Father n the Trinity, is not the Son: He who s the Son in the Trinity, is not the Fa∣her: He who is the holy Ghost in the Tri∣ity, is neither the Son, nor the Father, ut the Spirit, proceeding from both; hough there is but one and the same Es∣sence common to* 1.57 all three. As there∣ore we believe, that the Father is God, he Son is God, and the Holy Ghost is God: o we likewise believe that God is the Fa∣her, God is the Son, and God is the Holy Ghost. But by reason of this real distin∣ction; the Person of the one, is not, nor ever can be, the Person of the other. The three Persons therefore of the God∣head, do not differ from the Essence, but † 1.58 formally: but they differ really one from another, ad so are distinguished by their hypostatical proprieties. As the Father is God, begetting God the Son: the Son is God, begotten of God the Fa∣ther: and the holy Ghost is God, pro∣ceeding from both God the Father, and God the Son.

    Hence it is that the Scriptures use the name of God two manner of ways: Ei∣ther

    Page 14

    Essentially, and then it signifieth the c 1.59 three Persons conjointly; ord 1.60 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 Son, Act. 20. 28. 1 Tim. 3. 16. or the holy Ghost, Acts 5. 4. 2 Cor. 6. 16.

    And because the Divine Essence (com∣mon to all the three Persons,) is but one, we call the same, Vnity. But because there be three distinct Persons in this one indivi∣sible Essence, we call the same Trinity e 1.61 So that this Vnity in Trinity, and Trinity, in Vnity, is a holyf 1.62 Mystery: rather to be religiously adored by faith, thang 1.63 curi∣ously searched by reason, further than God hath revealed in his Word.

    Thus far of the diverse manner of being in the Divine Essence: now of the Attributes thereof.

    ATtributes are certain descriptions of the Divine Essence, delivered in the Scriptures, according to the weakness of of ourh 1.64 capacity, to help us the better to understand the nature of God's Essence, and to discern it from all other Essences.

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    The Attributes of God are of two sorts, either nominal or real.

    The Nominal Attributes are of Three sorts: 1. Those which signifie God's Es∣sence: 2. The Persons in the Essence. 3. Those which signifie his Essential works.

    Of the first sort, is the Namea 1.65 Jehovah or ratherb 1.66 Jehueh, which signifieth eter∣nal being of himself; in whom being with∣out all beginning and end, all other beings both begin and end, Isa. 42 8. Psal 83. 18. God tells Moses, Exod. 6. 3. That he was not known to Abraham, Isaac and Jacob, by his Name Jehovah. Not but that they knew this to be the Name of God: (for they used it in all their Prayers) but be∣cause they lived not to see Godc 1.67 effecting indeed, that which he promised them; in graciously delivering their eed out of E∣gypt, and in giving them the real possession of Canaan's Land; and so to be not only God Almighty, by whom all things were made; but also performing indeed to the Children, that which he promised in his word to the Fathers, which this Name Jehovah especially signifieth. And for this cause, Moses calls God first Jehovah, when the universal creation had its absolute be∣ing, Gen. 2. 4. And this Admirable Name is graven on the Decalogues forehead which was pronounced upon the Israelites

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    deliverance, to be the Rule of Righteous∣ness: after which they should serve their Deliverer in the promised Land.

    This Name is so full of Divine Myste∣ries, that the Jews hold it a sin to pro∣nounce it; but if it be* 1.68 no sin to write it, why should it be unlawful to pronounce it?

    This holy Name of God teacheth us:

    First, What God is in himself, namely, † 1.69 an eternal being of himself.

    Secondly, How he is unto others, be∣cause that from him all other Creatures have received their being.

    Thirdly, That we may confidently be∣lieve his promises: for he is named Je∣hovah, not only in respect of being, and causing all things to be; but especially in respect of his gracious promises,* 1.70 which without fail he will fulfil in his appointed time, and so cause that to be, which was not before. And so this Name is a golden pledge unto us, that because he hath pro∣mised, he will surely upona 1.71 our repentance forgive us all our sins; at the time o death,b 1.72 receive our Souls; and in the re∣surrectionc 1.73 raise up our Bodies in glory to life everlasting.

    The second Name denoting God's Es∣sence, is Ehejeh; but once read, Exod. 3. 14 of the same root that JEHOVAH is: and signifieth. I AM, or I WILL BE▪ for when Moses asked God by what Name he should call him, God then named himself, Ehejeh Asher Ehejeh; I am tha

    Page 17

    I am: or I will be that I will be: signi∣fying, that he is an eternal, unchange∣able Being: for seeing every Creature is temporary and mutable; no Creature can say, Ero qui ero, I will be that I will be. This name in the New Testament is given to our Lord Christ, when he is called Alpha and Omega; The beginning and the ending,† 1.74 which is, which was, and which is to come; The Almighty, Apoc. 1. 8. For all time past and to come, is aye present before God. And to this name, Christ himself alludeth, Joh 8. 58. Before Abra∣ham was, I AM.

    This Name should teach us likewise to have always present in our minds our first Creation, present Corruption, and fu∣ture Glorification; and not content our selves with I was good, or I will be good, but to be good presently; that when ever God sends for us, he may find us pre∣pared for him.

    The third name is Jah, which as it comes of the same root, so is it the con∣tract of Jehovah, and signifieth Lord, be∣cause he is the* 1.75 beginning and Being of Beings. It is aa 1.76 name for the most part, ascribed unto God, when some notable deliverance or benefit comes to pass ac∣cording to his former promise: and therefore all Creatures in Heaven and Earth, are commanded to celebrate and praise God in this Name Jah.

    The fourth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lord, used often in the New Testament: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

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    signifieth I am. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth the first Essence of a thing, or authority, when it is absolutely given to God, it an∣swereth to the Hebrew name Jehovah, and is so translated by the seventy Inter∣preters: for God is so a Lord, that he is of a 1.77 himself Lord of all. This Name should always put us in remembrance tob 1.78 obey his Commandments, and to fear his Judg∣ments, and submit our selves to his bles∣sed Will and Pleasure, saying with Eli, It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18.

    The fifth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God, 600 times used in the New Testament: and of prophane Wriers commonly. It is derivedc 1.79 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he runs thorow and compasseth all things: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to burn and kindle: for God is Light and the Author both of Heat,d 1.80 Light, and Life, in all Creatures, either immediately of himself; or medi∣ately by secondary causes. This name i used either improperly, or properly. Im∣properly, when it is given either figurative∣ly, to Magistrates, or falsely to Idols. But when it is properly and absolutely taken, it signifieth the Eternal Essence of God, being above all things, and through all things: giving life and light to all crea¦tures, and preserving and governing them, in their wonderful frame and order. God seeth all in all places: Let us therefore every where take heed what we do in his sight.

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    Thus far of the names which signifie God's Essence.

    The name which signifieth the Persons in the Essence, is chiefly one,* 1.81 Elohim.

    Elohim signifieth the mighty Judges: it is a name of the plural number, to express the Trinity of Persons in† 1.82 Vnity of Essence. And to this purpose the holy Ghost beginneth the holy Bible with this plural Name of God, joyned with a Verb of the singular number; as Elohim Bara, Dii creavit.f 1.83 The mighty Gods, or all the three Persons in the God-head, created. The Jews also note in the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bara consisting of three Letters, the mystery of the Trinity, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth, Ben, the Son: by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Resh, Ruach, the Spirit, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aleph, Ab, the Father. But this holy mystery is more clearly taught by Moses, Gen. 3. 23 And Jehovah Elohim said, Be∣hold, the Man is become as one of us. And Gen. 19. 24. Jehovah rained upon Sodom and upon Gomorrha, bimstone and fire from Jehovah out of Heaven:g 1.84 that is God the Son, from God the Father, who hath committed all judgment unto the Son, John 5. 22. See Psal. 33. 6. Isa. 6. 8, 9, 10. The singular number of Elohim is Eloah, de∣rived of Alah, he swore; because that in all weighty causes, when necessity requi∣reth an Oath to decide the Truth, we are only to swear by the Name of God which is the great and righteous Judge of Hea∣ven and Earth.

    This Name Eloah is but seldom used,

    Page 20

    as Hab. 3. 3. Job 4. 9. Job 12. 4. and 15. 8. 36. 2. Psal. 18. 32. Psal. 114. 7. Once it hath a Noun plural joyned to it,a 1.85 Job 35. 10. None saith, Where is Eloah Gosai, the Almighty my Maker? to note the my∣stery of the eternal Trinity. Many times al∣so Elohim, the plural number, is joyned with a Verb singular, to express more em∣phatically this Mystery, Gen. 35. 7. 2. Sam. 7. 23.b 1.86 Josh. 24. 19. Jer. 10. 10. Elo∣him is also sometime Tropically given to Ma∣gistrates, because they are God's Vice-ge∣rents, as to Moses, Exod. 7. 1. Jehovah said unto Moses, I have made thee Elohim to Pha∣roah, that is, I have appointed thee an Am∣bassador to represent the person of the true three one God, and to deliver his message and will unto Pharoah. As oft therefore as we read or hear this name Elohim, it should put us in mind to consider, that in one divine Essence there are three distinct Persons, and that God is Jehovah Elohim.

    Now follow the Names which signifie God's Essential Works, which are these five especially.

    1. EL, which is as much as the strong God,c 1.87 and reacheth us, that God is not only most strong, and fortitude it self in his own Essence: but also that it is he, that giveth all strength and power to all other Creatures. Therefore Christ is called, Isai. 9. 6. El Gibbor, The strong most mighty God. Let not God's Children

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    fear the power of enemies, for El our God is more strong than they.

    2. Shaddai,* 1.88 That is, Omnipotent. By this Name, God usually stiled himself to the Patriarchs, I am El Shaddai, the strong God, Almighty. Because he is perfectly able to defend his servants from all evil: to bless them with all spiritual and tempo∣ral blessings, and to perform all his promi∣ses which he hath made unto them for this life, and that which is to come. This name belongeth only to the Godhead, and to no creature, no, not to the humanity of Christ. This may teach us with the Patri∣archs, to put our whole confidence in God, and not to doubt of the true performance of his promises.

    3.† 1.89 Adoni, My Lord. This name, as the Masorets note, is found 134▪ times in the Old Testament. Analogically it is given to Creatures, but properly it belongeth to God alone. It is used, Malach. 1. 6. in the plural number, to note the mystery of the holy Trinity. If I be Adonim, Lords, where is my fear? Adoni the singular: A∣donim the plural number. This Name is given to Christ, Dan 9. 16. Cause thy face to shine upon thy sanctuary that is desolate, for Adoni, (the Lord Christ) his sake. The hearing of this Holy Mame, may teach every Man to obey God's Command∣ments,

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    to fear him alone, to suffer none besides him to reign in his Conscience, to lay hold (by a particular hand of faith) upon his Word and Promise, and to chal∣lenge God in Christ to be his God, that he may say with Thomas, Thou art my Lord and my God.

    4. Helion, that is, most high. Psal. 9. 2. Psal 91. 9. and 92. 9. Dan. 4. 17, 24, 25, 34. Act 7. 48. This Name Gabriel giveth unto God, telling the virgin Mary, that the child which should be born of her, should be the† 1.90 Son of the most High Luke 1. 32. This teacheth, that God in his Essence and glory exceedeth infinite∣ly all creatures in Heaven and Earth. Se∣condly, that no Man should be proud of any earthly honour or greatness.* 1.91 Third∣ly, if we desire true dignity, to labour to have communion with God in grace and glory.

    5. Abba, a Syriack Name, signifying Father, Rom. 8. 15. This is sometimes used Essentially, as in the Lord's Prayer. Secondly, Personally, as Mat. 11. 25. For God is Christ's Father by Nature, and Chri∣stians by Adoption and Grace. Christ is called the everlasting Father, Isa. 9. 6. because he regenerates us under the New Testament. God is also called† 1.92 the Fa∣ther of lights, Jam. 1. 17. because God dwelleth in inaccessible light, 1 Tim. 6. 16. and is the Author, not only of the Son's light, but also of all the light, both of natural reason, and supernatural grace,

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    b 1.93 Which lighteneth every Man that cometh into the World. This name teacheth us, that all the gifts which we receive from God, proceed from his mere Fatherly Love. Secondly, that we should love him again as dear Children. Thirdly, That we may in all our needs and troubles, be bold to call upon him as a Father, for his help and succour. Thus should we not hear of the sacred names of God, but we should thereby be put in mind of his goodness unto us, and of our duties unto him. And then should we find how com∣fortable a thing it is, to do every thing in the Name of God. A phrase usual in every man's tongue: but the true comfort thereof (through ignorance) known to few men's hearts.

    It is a great Wisdom, and an unspeakable matter for the strengthening of a Chri∣stian's Faith, to know how in the media∣tion of Christ, to invocate God by such a Name, as whereby he hath manifested himself to be most willing and best able to help and succour him in his preset need or adversity. The ardent desire of knowing God, is the surest testimony of our love to God, and of Gods favour to us.c 1.94 Because he hath set his love upon me, therefore will I deilver him; I will set him on high, because he hath known my name: he shall call upon me, and I will answer him, &c. And it is a great strengthening of faith, with understanding to begin e∣very action in the Name of God.

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    Thus far of the nominal Attributes.

    The real Attributes are of two sorts: ei∣ther absolute or relative.

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

    These are two: simpleness and infiniteness.

    a 1.95 Simpleness is that whereby God is void of all composition, division, multiplication, ac∣cidents, or parts compounding, either sen∣sible, or intelligible: so that whatever he is, he is the same essentially.

    It hinders not God's simpleness that he is three: because God is three, not by com∣position of parts, but by co-existence of Persons.

    b 1.96 Infiniteness is that whereby all things in God are void of all measure, limitation, and bounds above and beneath, before and after.

    From these two do necessarily flow three other Absolute Attributes.

    1. Vnmeasurableness, or ubiquity, where∣by he is of infinite extension,c 1.97 filling hea∣ven and earth, containing all places, and not contained of any space, place, or bounds, and being no where absent, is every where present. There are four degrees of God's

    Page 25

    resence: the first is universal, by which God is repletively, every where; inclu∣sively, no where.

    Secondly, Special, by which God is said to be in Heaven, because that* 1.98 there his Power, Wisdom and Goodness, is in a more excellent manner seen and enjoyed: as also because that usually he doth from hence pour forth his Blessings and Judg∣ments.

    Thirdly, more special, by which Godb 1.99 dwelleth in his Saints.

    Fourthly, more special, and altogether singular, by which the whole fulness of the Godheadc 1.100 dwelleth in Christ bodily.

    2. Vnchangeableness, whereby God is void of all change, both in respect of his d 1.101 Essence ande 1.102 Will.

    3. Eternity, whereby God is without be∣ginning of days, or end of time; and with∣out all bounds off 1.103 precession, or succession.

    Thus far of the absolute Attributes; now of the relative, or such which have refe∣rence to the Creatures.

    Those are five.
    • 1. Life.
    • 2. Vnderstanding.
    • 3. Will.
    • 4. Power.
    • 5. Majesty.

    1. THe Life of God is that, by which, as by a most pure and perpetual Act, he not only liveth of himself, but is also that ever and over-flowing Fountain of life, from which all Creatures derive their

    Page 26

    g 1.104 lives, so as that in him, they live, move breath, and have their being. And because only his Life differs not from hish 1.105 Essence therefore God is said only to have Immor∣tality, 1 Tim. 6. 16.

    2. The Vnderstanding, or Knowledge of God, is that whereby (by one pure act) he most perfectlyi 1.106 knoweth in himself all things that ever were, are, or shall be: Yea, the thoughts and imaginations of Mens hearts. This Knowledge of God is either general, by which God knoweth simply all things eternally, the good by himself, the evil by the good opposite to it; imposing to things contingent, the Lot of contingen∣cy; and to things necessary, the Law of ne∣cessity. And thus knowing all things in, and of himself, he is the cause of all the knowledge that is in all, both Men and An∣gels. Or secondly, special, called the know∣ledge of approbation, by which he particu∣larly knoweth, and graciously acknowledgeth only his Elect for his own.

    k 1.107 Vnderstanding also contains the Wisdom of God, by which he most wisely created all things of nothing, in number, measure, and weight, and still ruleth and disposeth them to serve his own most holy purpose and glory.

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    3. The Will of God is that, whereby of c 1.108 necessity he willeth himself, as the sove∣raign good: and (by willing himself) wil∣leth mostd 1.109 freelye 1.110 all other good things which are out of himself.

    The Will of God, though in it self it be but one, as in his Essence, yet in respect of the diversity of Objects and Effects, it is call'd in the Scriptures by divers names, as,

    • 1. Love, whereby is meant God's eter∣nal f 1.111 good Will, whereby he ordain∣eth his Elect to be freely saved through Christ, andg 1.112 bestoweth on them all necessary graces for this life, and that to come,h 1.113 taking pleasure in their persons and services.
    • 2. Justicei 1.114 is Gods constant Will whereby hek 1.115 recompenseth Men and Angels, according to their works, l 1.116 punishing the impenitent according to their deserts, called the justice of his wrath: andm 1.117 rewarding the faithful, according to his promises, called the justice of his Grace.
    • 3. Mercy, which isn 1.118 God's mere Good Will, and ready affection to

    Page 28

    • forgive a penitent sinner, notwith∣standing all his sins and ill deserts.
    • 4. Goodness,o 1.119 whereby God willingly communicateth his good with his Creatures: and because he com∣municates it freely, it is termed grace.
    • 5. Truth, wherebyp 1.120 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 justice, and until theirq 1.121 sins be ripened.
      Ad poenam tardus Deus est, ad praemia velox. Sed pensare solet vi graviore moram.
    • 7. Holiness,r 1.122 whereby God's Nature is separated from all prophaneness: and abhorreth all filthiness: and so being wholly pure in himself, de∣lighteth in the inward and outward purity and chastity of his servants, which he infuseth into them.
    • 8. Anger,s 1.123 whereby is meant God's

    Page 29

    • most certain and just Will in cha∣stening the Elect, and in revenging and punishing the Reprobate, for the injuries they offer to him and his chosen: and when God will punish with rigour and severity, then it is termed Wratht 1.124 temporal to the Elect, u 1.125 eternal to the Reprobates.

    4. The Power of God is that whereby hem 1.126 can simply and freely do whatsoever he will, that is agreeable to his nature:* 1.127 and whereby (as he hath made,* 1.128 so) he still ruleth heaven and earth,* 1.129 and all things therein.* 1.130 This Almighty power of God is either absolute, by which he can will,* 1.131 and do more than he willeth or doth, Matth. 3. 9. and 20. 53. Rom. 9. 18. Or actual, by which God doth indeed what∣soever he will, and hindreth whatsoever he will not have done, Psal. 115. 3.

    5. Majesty is that, by which God of his own absolute and free authorityn 1.132 reign∣eth and ruleth, as Lord and King, over all Creatures visible, and invisible▪ ha∣ving both the right and propriety in all things: aso 1.133 from whom, and for whom, are all things: as also such a plenitude of Power, that he can pardon the offen∣ces of all whom hep 1.134 will have spared; and subdue all his Enemies, whom he will haveq 1.135 plagued and destroyed, with∣out being bound to render to any Crea∣ture

    Page 30

    a reason of his doing: but making his own most holy and just Will, his only most perfect and eternal Law.

    From all these Attributes ariseth one, which is God's soveraign blessedness or perfection. Blessedness is thatb 1.136 perfect and unmeasurable possession of joy and glory, which God hath in himself for ever: and is the cause of all the bliss and perfection, that every creature enjoys in its measure.

    There are other Attributes figuratively and improperly ascribed unto God, in the Holy Scriptures, as by an Anthropomorphosis, the members of a man, eyes, ears, Nostrils, mouth, hands, feet, &c. or the senses and actions of man, as seeing, hearing, smel∣ling, working, walking, striking, &c. By an Antropopatheia, the affections, and passions of a man, as gladness, grief, joy, sorrow, love, hatred, &c. or by an Analogie, as when he is named a Lyon, a Rock, a Tower, a Buck∣ler,* 1.137 &c. Whose signification every† 1.138 Com∣mentary will express.* 1.139

    Of all these Attributes we must hold these general Rules.

    NO Attribute can sufficiently express the Essence of God, because it is in∣finite and ineffable.

    Whatsoever therefore is spoken of GOD is not GOD; but serveth rather to help

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    ur weak Understanding, to conceive in u Reason, and to utter in our Speech he Majesty of his Divine Nature, so far as e hath vouchsafed to reveal himself unto s in his Word.

    2. All the Attributes of God belong to very of the three Persons,* 1.140 as well as to the Essence it self, with the limitations of a ersonal propriety. As the mercy of the Father is mercy begetting; the mercy of the on is mercy begotten; the mercy of the H. host is mercy proceeding, and so of the rest.

    3. The Essential Attributes of God dif∣er not from his Essence, because they are o in the Essence, that they are the very Essence it self.* 1.141 In God therefore there s nothing which is not either his Essence r Person.

    4. The Essential Attributes of God dif∣er not Essentially or Really one from ano∣her (because whatsoever is in God, is ne most simple Essence, and one admits no ivision) but only in our reason and under∣••••anding, which being not able to know arthly things by one simple Act, without he help of many distinct Acts, must of ecessity have the help of many distinct Acts to know the incomprehensible GOD. Therefore (to speak properly) there are ot in God many Attributes, but† 1.142 one only, which is nothing else but the Divine Es∣ence it self, by what Attributes soever you all it. But in respect of our reason, they re said to be so many different Attributes, for ur understanding conceives by the name

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    ofc 1.143 mercy, a thing differing from that which is called justice. The Essential Attributes of God are not therefore reall separate.

    5. The Essential Attributes of God are no parts or qualities of the Divine Essence nord 1.144 Accidents in the Essence, nor a Sub∣ject: but the verye 1.145 whole and entire Essence of God. So that every such Attribute is no aliud & aliud, another and another thing but one and the same thing. There are therefore no Quantities in God by which he may be said to be so much, and so much, nor Qualities by which he may be said to be such and such: butf 1.146 whatsoever God is, He is such, and the same by his Essence. By his Essence he is wise, and therefore Wis∣dom it self: By his Essence he is good and therefore Goodness it self; by his Es∣sence he is merciful, and therefore Mercy it| self: By his Essence he is just, and therefore Justice it self, &c. In a word, God is grea without quantity; good, true, and just with∣out quality; merciful without passion; a act without motion; every where present without sight; without time, the fist, and the last: the Lord of all Creatures, from whom allg 1.147 receive themselves, and a the good they have; yet neither needed nor receiveth he any increase of goodnes or happiness from any other.

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    This is the plain description of God so far as he hath revealed himself to us in his Word

    This Doctrine (of all other) every true Practitioner of Piety must competently know and necessarily believe, for four special uses.

    1. That we may discernour true and only God, from all false Gods and Idols; for the Description of God is properlya 1.148 known on∣ly to his Church, in whom he hath thus graciously manifested himself.

    2. To possess our hearts with a greater awe of his Majesty, whilst we admire him or his simpleness and infiniteness; adore him for his unmeasurableness, unchangeableness, and Eternity; seek wisdom from his under∣tanding and knowledge; submit our selves to his blessed will and pleasure; love him for his ove, mercy, goodness, and patience; trust to his word because of his truth; fear him for his Power, Justice, and Anger, reverence him or his Holiness, and praise him for his Bles∣edness, and to depend all our life on him, who is the only Author of our Life, Being, nd all the good things we have.

    3. To stir us up to imitate the Divine pirit in his holy Attributes, and to bear in some measure) the image of his Wis∣om, Love, Goodness, Justice, Mercy, Truth, atience, Zeal, and Anger against sin, that e may be wise, loving, just, merciful, true, atient, and zealous, as our God is.

    4. Lastly, That we may in our Prayers nd Meditations, conceive aright of his Di∣••••ne Majesty, and not according to those ••••oss and blasphemous imaginations which

    Page 34

    naturally arise in Mens Brains: as whe they conceive God to be like an old Man sit¦ting in a Chair; and the blessed Trinity to b like that tripartite Idol, which Papists hav painted in their Church-Windows.

    When therefore thou art to pray unt God, let thine Heart speak unto him, as t thata 1.149 Eternal,b 1.150 Infinite,c 1.151 Almighty,d 1.152 Holye 1.153 Wise,f 1.154 Just,g 1.155 Merciful,h 1.156 Spirit, and mo i 1.157 Perfect,k 1.158 indivisible Essence of three sever•••• Persons, Father, Son, and Holy Ghost; w beingl 1.159 present in all places,m 1.160 ruleth Heave and Earth, understandethn 1.161 all mens heart knoweth all mens miseries, and is only able bestow on us all graces which we want, and deliver all penitent sinners, who with faithf hearts seek (for Christ's sake) his help out all their afflictions and troubles whatsoever.

    The ignorance of this true knowledg of God, maketh many to make an Idol the True God, and is the only cause w•••• so many do profess all other parts of God Worship and Religion, with so much irr∣verence and hypocrisie; whereas if they d truly know God, they durst not but co•••• to his holy Service, and coming, serve hi with fear and reverence; for so far do a Man fear God, as he knows him; a then doth a Man truly know God, wh he joyns practice to speculation: And th is,

    First, When a Man doth so acknowled and celebrate God's Majesty, as he 〈◊〉〈◊〉 revealed himself in his Word.

    Secondly, When from the true and li••••

    Page 35

    sense of God's Attributes, there is bred in Man's heart a love, awe, and confidence in God; for, saith God himself, If I be a Fa∣ther, where is my honour? If I be a Lord, where is my fear? O taste and see,* 1.162 that the Lord is good, saith David. He that hath not by experience tasted his goodness, know∣eth not how good he is.* 1.163 He (saith John) that saith he knoweth God, and keepeth not his Commandments, is a lyar, and the truth is not n him. So far therefore as we imitate 〈◊〉〈◊〉 in his Goodness, Love, Justice, Mercy, Patience, and other Attributes, so far do we know him.

    Thirdly, When with inward groans, and he serious desires of our hearts, we long o attain to the perfect and plenary know∣edge of his Majesty in the life which is to come.

    Lastly, This discovers how few there re who do truly know God; for no Man knoweth God, but he that loveth him; and how can a Man chuse but love him, being the sovereign good, if he know him; seeing the Nature of God is to enamour with he Love of his Goodness? And whosoever oveth any thing more than God▪ is not worthy of God: and such is every one, who ettles the love and rest of his heart upon ny thing besides God. If therefore thou ••••ost believe that God is Almights, why ••••ost thou fear Devils and Enemies, and not confidently trust in God, and crave his help in all thy troubles and dangers? If hou believest that God is Infinite, how

    Page 36

    darest thou provoke him to Anger? If thou believest that God is simple, with what Heart canst thou dissemble, and play the Hypocrite? If thou believest that God is the sovereign Good, why is not thy heart more settled upon him than on all worldly good? If thou dost indeed believe that God is a just Judge, how darest thou live so securely in sin, without Repentance? If thou dost truly believe that God is most wise, why dost thou not referr the Events of Crosses and Disgraces unto him, 〈◊〉〈◊〉 knows how to turn all things to the best un∣to them that love him?* 1.164 If thou art per∣swaded that God is true, why dost thou doubt of his promises? And if thou be∣lievest that God is Beauty, anda 1.165 perfection it self, why dost not thou make him alone the chief end of all thy Affections and Desires? For if thou lovest Beauty, He is most fair; if thou desirest Riches he is most wealthy; if thou seekest Wisdom, He is most wise. Whatsoever excellency thou hast seen in any Creature, it is no∣thing but a sparkle of that which is in in∣finite b 1.166 Perfection in God: And when in Heaven we shall have an immediate Com∣munion with God, we shall have them all perfectly in him communicated unto us. Briefly in all goodness, he is all in all. c 1.167 Love that one good God, and thou shalt love him in whom all the good of good∣ness consisteth. He that would therefore attain to the saving knowledge of God, must learn to know him by love. For God

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    is Love, anda 1.168 the knowledge of the Love of God passeth all knowledge. For all know∣ledge,* 1.169 besides to knowb 1.170 how to love God, and to serve him only, is nothing upon Solomon's credit, butc 1.171 vanity of vanities, and vexation of spirit.

    Kindle therefore, O myd 1.172 Lady, nay ra∣ther, O my Lord Charity, the love of thy self in my Soul; especially, seeing it was thy good pleasure, that beinge 1.173 reconciled by the blood of Christ,* 1.174 I should be brought by the knowledge of thy grace, to the Com∣munion of thy glory, wherein only consists my soveraign good and happiness for ever.* 1.175

    Thus by the light of his own word we have seen the back parts of JEHOVAH Elohim, the eternal Trinity, whom to be∣lieve is saving faith and verity, and unto whom from all Creatures in Heaven and Earth be all Praise, Dominion, and Glory for ever. Amen.

    Thus far of the Knowledge of God; now of the Knowledge of a Man's self. And first of the state of his misery and corruption, with∣out renovation by Christ.

    Meditations of the misery of a man not reconciled to God in Christ.

    O Wretched man!* 1.176 where shall I begin to describe thine endless misery? who art condemned as soon as conceived: and adjudged to eternal Death, before thou wast born to a temporal Life A be∣ginning Indeed I find, but no end of thy

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    miseries. For when Adam and Eve beig created after God's own Image, and placed in Paradise, that they and their Posterity might live in a blessed state of Life Im∣mortal, having dominion over all earthly Creatures, and only restrained from the Fruit of one Tree, as a sign of their subjection to the Almighty Creator, tho' God forbad them this one small thing under the pe∣nalty of eternal Death; yet they believed the Devil's Word before the Word of God, making God (as much as in them lay) a Lyar. And so being unthankful for all the benefits which God bestowed on them, they became male-content with their pre∣sent state, as if God had dealt enviously or niggardly with them, and believed that the Devil would make them pertakers of far more glorious things than ever God had bestowed upon them; and in their pride they fell into High Treason against the most High, and disdaining to be God's Subjects, they affected blasphemously to be Gods themselves, Equals unto God. Hence, till they repented, (losing God's Image) they became like unto the Devil; and so all their posterity, as a traiterous brood, (whilst they remain impenitent like thee) are sub∣ject in this life to all cursed miseries, and in the life to come, to the everlasting fire prepared for the Devil and his Angels.

    Lay the aside for a while thy doting va∣nities, and take the view with me of thy doleful miseries, which duly survey'd, I doubt not but that thou wilt conclude, that it is

    Page 39

    far better never to have Natures Being, than not to be by Grace a Practitioner of Re∣ligious Piety.

    Consider therefore 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 deform thy Soul.

    In thy Death, The miseries which shall oppress thy Body and Soul.

    After Death, The miseries which over∣whelm both Body and Soul together in Hell.

    And first let us take a view of those mi∣series which accompany the Body ac∣cording to the four Ages of thy Life.

    1. Infancy. 2. Youth. 3. Manhood. 4. Old Age.

    Meditations of the Miseries of Infancy.

    WHAT wast thou, being an Infant but a Brute, having the shape of a Man? Was not thy body conceived in the heat of Lust, the secret of shame and stain of Original Sin? And thus wast thou cast naked upon the arth, all embrewed in the blood of filthiness; (filthy indeed, when the Son of God, who disdained not to take on him Man's Nature and the In∣firmities thereof, yet thought it unbe∣seeming his Holiness to be conceived after the sinful manner of Man's Concep∣tion) so that thy Mother was ashamed

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    to let thee know the manner thereof; what cause then hast thou to boast of thy Birth, which was a cursed pain to thy Mother, and to thy self the entrance into a troublesome life? the greatness of which miseries, be∣cause thou couldst not utter in words, thou didst express (as well as thou couldst) in weeping tears.

    2. Meditations of the Miseries of Youth.

    WHat is Youth, but an untamed Beast; all whose Actions are rash and rude, not capable of good Counsel when it is gi∣ven, and Ape-like, delighting in nothing but in Toys and Babies? Therefore thou no sooner beganest to have a little strength and discretion, but forthwith thou wast kept under the Rod, and fear of Pa∣rents and Masters: as if thou hadst been born to live under the Discipline of others, rather than at the Disposition of thine own will. No tired Horse was ever more wil∣ling to be rid of his Burthen, than thou wast to get out of the servile state of this Bondage. A state not worthy the Descrip∣tion.

    3. Meditations of the Miseries of Manhood.

    WHat's Man's Estate but a Sea, where∣in (as Waves) one trouble ariseth in the neck of another; the latter worse than the former? No sooner didst thou enter into the Affairs of this World, but

    Page 41

    thou wast inwrapped about with a cloud of miseries. Thy flesh provokes thee to lust, the world allures thee to pleasures, and the Devil tempts thee to all kind of Sins; fears of Enemies affright thee, suits in Law do vex thee, wrongs of ill Neighbours do oppress thee, cares for Wife and Children do consume thee, and disquietness betwixt open Foes and false Friends do in a man∣ner confound thee: Sin stings thee within: Satan lays snares before thee. Consci∣ence of sins past doggeth behind thee. Now Adversity on the left-hand frets thee, a∣non Prosperity on the right-hand flatters thee; over thy head GOD's vengeance due to thy sin, is ready to fall upon thee; and under thy feet Hell's Mouth is ready to swallow thee up. And in this mise∣rable estate whither wilt thou go for rest and comfort? The House is full of cares, the Field full of toil, the country of rude∣ness, the City of Factions, the Court of Envy, the Church of Sects, the Sea of Pyrates, the Land of Robbers. Or in what state wilt thou live? Seeing Wealth is envied, and Poverty contemned; Wit is destrut∣ed, and Simplicity is derided; Superstition is mocked, and Religion is suspected; Vice is advanced and Virtue is disgraced O with what a body of Sin art thou com∣passed about in a World of Wickedness? What are thine Eyes but Windows to be∣hold Vanities? What are thine Ears but flood gates to let in the streams of Ini∣quity? What are thy Senses, but matches

    Page 42

    to give fire to thy lusts? What is thine Heart but the Anvil, whereon Satan hath forged the ugly shape of all lewd affecti∣ons? Art thou nobly descended, thou must put thy self in peril of Foreign Wars, to get the Reputation of earthly honour; oft-times hazard thy life in a desperate Combate, to avoid the aspersion of a Coward. Art thou born in mean estate? Lord! what pains and drudgery must thou endure at home and abroad to get maintenance? and all perhaps scarce sufficient to serve thy necessity; and when (after much ser∣vice and labour) a man hath got some∣thing, how little certainty is there in that which is gotten? seeing thou seest by daily Experience, that he who was rich yesterday, is to day a begger; he that ye∣sterday was in health, to day is sick; he that yesterday was merry and laughed, hath cause to day to mourn and weep; he that yesterday was in favour, to day is in dis∣grace; and he who yesterday was alive, to day is dead: And thou knowest not how soon, nor in what manner thou shalt die thy self. And who can enumerate the Losses, Crosses, Griefs, Disgraces, Sick∣nesses and calamities, which are incident to sinful man? To speak nothing of the death of Friends and Children, which oft∣times seem to be unto us far more bitter than present Death it self.

    Page 43

    Meditations of the Miseries of Old Age.

    WHat is Old Age, but the receptacle of all Maladies? For if thy Lot be to draw thy days to a long date, in comes old bald-headed Age, stooping un∣der dot age, with his wrinkled Face, rotten teeth, and stinking breath, teasty with cho∣ler, wither'd with dryness, dim'd with blindness, obscured with deaness, over-whelm'd with sickness, and bowed together with weakness, having no use of any Sense but of the Sense of pain; which so racketh every member of his body, that it never easeth him of grief till it hath thrown him down to his Grave.

    Thus far of the Miseries which accom∣pany the body. Now of the Miseries which accompany chiefly the Soul in this Life.

    Meditations of the Miseries of the Soul in this Life.

    THE Misery of thy Soul will more e∣vidently appear, if thou wilt but consider.

    • 1. The felicity she hath lost.
    • 2. The misery which she hath pulled upon her self by sin.

    1. The felicity lost, was first the Fruiti∣on of the image of God, whereby the Soul was like unto God in* 1.177 knowledge, enabling her perfectly to understand† 1.178 the revealed

    Page 44

    Will of God. Secondly, True holyness, by which she was fre from all prophane er∣ror. Thirdly, Righteousness, whereby she was able to incline all her natural powers, and to frame uprightly all her Actions, pro∣ceeding from those powers: With the loss of this Divine Image she lost the love of God, and the blessed Communion which she had with his Majesty, wherein consisteth her life and happiness, if the loss of Earthly Riches vex thee so much, how should not the loss of this Divine Treasure perplex thee much more;

    2. The misery, which she pulled upon her self, consists in two things:

    • 1. Sinfulness.
    • 2. Cursedness.

    1. Sinfulness is an universal corrupti∣on, both of Her Nature and Actions: for Hera 1.179 Nature is infected with a proneness to every sin continually, theb 1.180 Mind is stuffed with Vanity, thec 1.181 Vnderstanding is darkned with Ignorance, thed 1.182 Will af∣fecteth nothing but vile and vain things: All Here 1.183 Actions re evil; yea, this defor∣mity is so violent, that oftentimes in the regenerate Soul the Appetite will not obey the government of Reason and the Will wandreth after, and yields consent to sin∣ful motions. How great then is the vio∣lenc of the Appetite and Will in the Repro∣bate Soul, which still remains in her na∣tural corruption! hence it is, that thy wretched Soul is so deformed with Sin, defiled with Lust polluted with Filthiness, outraged with Passions, overcarried with

    Page 45

    Affections, pining with Envy, overcharged with Gluttony, surfeited with Drunkenness, boiling with Revenge, transported with Rage, and the glorious Image of God trans∣formed into the ugly shape of thea 1.184 Devil, so far as it onceb 1.185 repented the Lord that he ever made Man.

    From the former flows the other part, of the Soul's Miseries, calledc 1.186 Cursedness whereof there are two degrees.* 1.187* 1.188

    • 1. In part.
    • 2. In fullness thereof.

    1. Cursedness in part is that which is in∣flicted upon the Soul in life and death, and is common to her with the Body.

    The Cursedness of the Soul in Life is the wrath of God, which lieth upon such a Creature so far, as that all things, not only Calamities, but also veryd 1.189 Blessings, and e 1.190 Graces, turn to ruine.f 1.191 Terror of Consci∣ence drives him from God and his service, that he dares not come to his Presence and Ordinances; but isg 1.192 given up to theh 1.193 sla∣very of Satan, and to his own Lusts, and vile Affections.

    This is the Cursedness of the Soul in life; Now follows the Cursedness of the Soul and Body in Death.

    Meditations of the Misery of the Body and Soul in Death.

    AFter that the aged man hath conflict∣ed with long sickness, and having indured the brunt of pain, should now ex∣pect some ease, in comes Death (nature's

    Page 46

    slaughter-man, God's Curse and Hell's Pur∣veyor) and looks the Old Man grim, and black in the face; and neither pitying his age, nor regarding his long endured dolours, will not be hired to forbear either for silver or gold; nay, he will not take, to spare his life,* 1.194 Skin for Skin, aud all that the old Man hath, but batters all the principal parts of his Body, and arrests him to appear before the terrible Judge.

    And as thinking that the Old man will not dispatch to go with him fast enough, Lord! how many darts of Calamities doth he shoot through him, Stiches, Aches, Cramps, Fevers, Obstructions, Rheums, Flegm, Cholick, Stone, Wind, &c.

    O what a ghastly sight it is, to see him then in his Bed, when Death hath given him his mortal wound! what a cold sweat over-runs all his body! what a trembling possesseth all his Members! the Head shoot∣eth, the Face waxeth pale, the Nose black, the nther Jaw-bone hangeth down, the Eye-strings break, the Tongue faltereth, the Breath shortneth and smelleth earthly, the Throt atith, and at every Gasp the Heart-strings are ready to break asun∣der.

    Now the miserable Soul sensibly per∣ceiv•••• her Earthly Body to begin to die; For owards the dissolution of the uni∣versal Frame of the great World, the Sun 〈◊〉〈◊〉 be turned into Darkness, the Moon into Blood, and the Stars shall fall from Heaven, the Air shall be full of Storms,

    Page 47

    and flashing Meteors, the Earth shall trem∣ble, and the Sea shall roar, and mens hearts shall fail for fear, expecting the end of such sorrowful beginnings: So towards the dissolution of Man (which is the little World) his Eyes, which are as the Sun and Moon, lose their light, and see nothing but blood-guiltiness of Sin: The rest of the Senses, as lesser Stars, do one after ano∣ther fail and fall; his Mind, Reason and Memory, as heavenly powers of his Soul, are shaken with fearful storms of Despair, and fierce flashing of Hell-fire; his earthly body beginneth to shake and tremble, and the humours, like an overflowing Sea, roar and rattle in his Throat, still expecting the woful End of these dreadful begin∣nings.

    Whilst he is thus summoned to appear at the Great Assizes of God's Judgment behold a Quarter-Sessions, and Gaol-Deli∣very, is held within himself, where Reason sits as Judge, the Devil puts in a Bill of Indictment, as large as that Book of Ze∣chary,* 1.195 wherein are alledged all thy evil deeds that ever thou hast committed, and all the good deeds that ever thou hast omitted, and all the Curses and Judgments that are due to every sin. Thine own Conscience shall accuse thee, and thy Memory shall give bit∣ter Evidence, and Death stands at the Bar ready, as a cruel Executioner, to dis∣patch thee.* 1.196 If thou shalt thus condemn thy self, how shalt thou escape the Just Condemnation of God, who knows all

    Page 48

    thy misdeeds better than thy self? Fain wouldst thou put out of thy mind the re∣membrance of the wicked deeds that trouble thee: but they flow faster into thy remembrance, and they will not be put away, but cry unto thee, We are thy works, and we will follow thee: and whilst thy soul is thus within, out of peace and order, thy Children, Wife, and Friends, trouble thee as fast, to have thee put thy goods in order; some crying, some craving, some pitying, some chearing; all like Flesh-Flies, help∣ing to make thy sorrows more sorrowful.* 1.197 Now the Devils, who are come from Hell to fetch away thy Soul, begin to appear to her, and wait, as soon as she cometh forth to take her and carry her away. Stay she would within, but that she feels the body begin by degrees to die, and ready, like a ruinous House, to fall upon her head. Fear∣ful she is to come forth, because of those Hell-hounds which wait for her coming. O she that spent so many days and nights in vain and idle pastimes, would now give the whole world, if she had it, for one hour. delay, that she might have space to re∣pent, and reconcile her self unto God. But it cannot be, because her body which joyned with her in the Action of sin is al∣together now unfit to joyn with her in the exercise of repentance, and repentance must be of the whole Man.

    Now she seeth that all her pleasures are gone as if they had never been; and that but only torments remain, which ne∣ver

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    shall have an end of being. Who can sufficiently express her remorse for her sins past, her anguish for her present Misery, and her terror for her torments to come?

    In this Extremity she looketh every where for help, and findeth her self every way helpless.* 1.198 Thus in her greatest misery (desirous to hear the least word of comfort) she directs this, or the like Speech unto her Eyes: O Eyes, who in times past were so quick-sighted, can ye spy no Comfort, nor any way how I might escape this dreadful dan∣ger? But the Eye-strings are broken, they cannot see the Candle that burneth before them, nor discern whether it be Day or Night.

    The Soul (finding no comfort in the Eyes) speaketh to the Ears: O Ears, who were wont to recreate your selves, with hearing new pleasant Discourses, and Mu∣sicks sweetest Harmony, can you hear any news or tidings of the least Comfort for me? The Ears are either so deaf, that they cannot hear at all, or the sense of hear∣ing is grown so weak, that it cannot en∣dure to hear his dearest Friends to speak. And why should those Ears hear any ti∣dings of Joy in Death, who could never abide to hear the glad tidings of the Gospel in this life? The Ear can minister no comfort.

    Then she intimates her grief unto the Tongue: O Tongue, who wast wont to brag it out with the bravest, where are now thy big and daring words? now (in my

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    greatest need) canst thou speak nothing in my defence? Canst thou neither daunt these Enemies with threatning words, nor entreat them with fair speeches? Alas, the Tongue two days ago lay speechless! It cannot in his greatest extremity either call for a little drink, or desire a Friend to take away with his finger the flegm that is ready to choak him.

    Finding here no hope of help, she speaks unto the Feet; where are ye, O Feet, which sometime were so nimble in running, can you carry me no where out of this dangerous place? the Feet are stone-dead already: if they be not stirred, they can∣not stir.

    Then she directs her Speech unto her Hands: O Hands, who have been so often approved for Manhood, in peace and war, and wherewith I have so often defended my self, and offended my Foes; never had I more need than now. Death looks me grim in the face, and kills me: Hellish Fiends wait about my Bed to devour me: help now, or I perish for ever Alas▪ the Hands are so weak, and do so tremble, that they cannot reach to the Mouth a Spoonful of supping to relieve languishing Nature.

    The wretched Soul seeing her self thus desolate and altogether destitute of friends, help, and comfort, and knowing that with∣in an Hour she must be in everlasting pains, retires her self to the Heart (which of all Members is primum vivens, and ulti∣mum

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    moriens) from whence she makes this doleful lamentation with her self.

    O miserable Caitiff that I am!* 1.199 How do the sorrows of Death compass me! How do the floods of Belial make me afraid! Now have indeed the snares both of the first and second death overtaken me at once.* 1.200 O how suddenly hath Death stollen upon me with insensible degrees! like the Sun which the Eye perceives not to move, though it be most swift of motion. How doth Death wreak on me his spite without pity! The God of mercy hath utterly forsaken me; and the Devil, who knows no mercy, waits for to take me. How often have I been warned of this doleful Day by the faithful Preachers of God's Word, and I made but a Jest thereat? What profit have I now of all my Pride, fine House, and brave Apparel? What's become of the sweet Relish of all my delicious Fare? all the worldly Goods which I so carefully gather∣ed, would I now give for a good Consci∣ence, which I so carelesly neglected! and what Joy remains now of all my former fleshly Pleasures, wherein I placed my chief delight? those foolish Pleasures were but de∣ceitful Dreams, and now they are past, like vanishing shadows; but to think of those Eternal Pains, which I must endure for those short Pleasures, pains me as Hell be∣fore I enter into Hell. Yet justly I confess, as I have deserved, I am served, that being made after God's Image, a reasonable Soul, able to judge of mine own Estate

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    and having Mercy so often offered, and I intreated to receive it; I neglected God's 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 at my last end. And now all the Pleasures of my Life being put together, counter∣vail not the least part of my present Pains: My Joys were but moment any, and gone before I could scarce enjoy them: My Miseries are eternal, and never shall know end. O that I had spent the Hours that I consumed in carding, diceing, playing, and o∣ther vile exercises, in reading the Scriptures, in hearing Sermons, in receiving the Com∣munion, in weeping for my Sins, in fasting, watching, praying, and in preparing my Soul, that I might have now departed in the as∣sured hope of everlasting Salvation! O that I were now to begin my Life again, how would I contemn the world and the vanities thereof! How religiously, and purely would I lead my Life! How would I fre∣quent the Church, and sanctifie the Lord's-Day! If Satan should offer me all the trea∣sures, pleasures, and promotions of this world, he should never intice me to for∣get these Terrors of this last dreadful Hour. But, O corrupt Carkase and stinking Carrion! How hath the Devil deluded us, and how have we served and deceived each other, and pulled swift Damnation upon us both! Now is my case more miserable than the Beast that perisheth in a Ditch:

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    For I must go to answer before the Judg∣ment-seat of the righteous Judge of Heaven and Eart•••• 〈◊〉〈◊〉 I shall have none to speak for 〈◊〉〈◊〉 and these wicked Fiends, who are privy 〈◊〉〈◊〉 my evil deeds, will ac∣cuse me, and I cannot excuse my self. My own heart already condemns me, I must needs therefore be dained before his Judgment-seat; and from thence be carried by these Infernal Fiends, into that horrible Prison of endless torments and utter darkness, where I shall never more see light, that first most excellent thing that God made. I who gloried heretofore in being a Liber∣tine, am now inclosed in the very Claws of Satan, as the trembling Partridge is within the griping talons of the ravenous Faulcon, Where shall I lodge to night, and who shall be my Companions? O horror to think! O grief to consider! O cursed be the day wherein I was born, and let not the day wherein my Mother bare me be bles∣sed. Cursed be the Man that shewed my Fa∣ther, saying, A Child is born unto thee, and comforted him. Cursed be that man, because he slew me not. O that my Mother might have been my Grave, or her Womb a perpetual Conception! How is it that I came forth of the Womb to endure these hellish sorrows! and that my days should thus end with eter∣nal shame? Cursed be the day that I was first united to so lewd a body: O that I had but so much favour, as that I might never see thee more! Our parting is bit∣ter and doleful, but our meeting again,

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    to receive at that dreadful Day, the fulness of our deserved vengeance, will be far more terrible and intolerable. But what mean I thus (by too late lamentation) to seek to prolong time? My last hour is come, I hear the heart-strings break; this filthy house of Clay falls on my Head, here is neither hope, help, nor place of any longer abiding. And must I needs be gone? thou filthy Car∣cass; O filthy Carcass, with fare ill, fare well, I leave thee. And so all trembling she cometh forth; and forthwith is seized upon by Infernal Fiends, who carry her with a violence, torrenti simili, to the bottomless Lake that burneth with fire and brimstone, where she is kept as a Pri∣soner, in torments, till the general Judgment of the great Day.* 1.201

    The loathsome Carcass is afterwards laid in the Grave. In which action, for the most part, the dead bury the dead; that is, they who are dead in sin, bury them who are dead for sin. And thus the godless and unregenerate worldling, who made Earth his Paradise, his Belly his God, his Lust his Law; as in his life he sowed vanity, so he is now dead, and reapeth misery. In his pro∣sperity he neglected to serve God; in his adversity God refuseth to save him: And the Devil, whom he long served, now at length pays him his wages. Detestable was his life, damnable his death: The Devil hath his Soul, the Grave hath his Carcass; in which Pit of Corruption, Den of Death, and Dungeon of Sorrow, let us leave the miserable

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    Caitiff, rotting with his Mouth full of Earth, his Belly full of Worms, and his Carcass full of Stench; expecting a fear∣ful Resurrection when it shall be re-uni∣ted with the Soul, that as they sinned to∣gether, so they may be eternally tormen∣ted together.

    Thus far of the miseries of the Soul and Body in Death, which is but cursedness in part: Now follows the fulness of cur∣sedness, which is the misery of the Soul and Body after Death.

    Meditations of the misery of man after death, which is the fulness of Cursedness.

    THe fulness of cursedness (when it falls upon a Creature, not able to bear the brunt thereof) presseth him down to that bottomlessa 1.202 deep of the endless b 1.203 wrath of Almighty God; which is called thec 1.204 damnation of Hell. This fulness of cursedness is either particular or general.

    Particular, is that which in a less mea∣sure of fulness lighteth upon thed 1.205 Soul immediately as soon as she 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 organ of fleshly eyes, she seeth after a spiritual manner, like Stephen, whoe 1.206 saw the glory of God, and Jesus standing at his right hand: Or as a Man, who being born blind, and miraculously restored to his sight should see the Sun, which he never saw before. And thereby the testimony of her own

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    Conscience, Christ the righteous Judge, who knoweth all things, makes her by his om∣nipresent Power, to understand the doom and judgment that is due unto her sins, and what must be her eternala 1.207 state. And in this manner standing in the sight of Hea∣ven, not fit for her uncleanness to come into Heaven, she is said to stand before the Throne of God. And so forthwith she is b 1.208 carried by the evil angels, how came to fetch her with violence into Hell, where she is kept as in a Prison, in everlasting pains and chains, under darkness, unto the Judgment of the great Day: But not in that extremity of torments which she shall fi∣nally receive at the last Day.

    The general fulness of cursedness is in ac 1.209 greater measure of fulness, which shall be inflicted upon both thyd 1.210 soul and body, when (by the mighty power of Christ the supreme Judge of heaven and earth) the one shall be brought out of Hell, and the other out of the Grave, as Prisoners to receive their dreadful doom, according to their evil deeds. How shall the reprobate by the roaring of the Sea, the quaking of the earth, the trembling of thee 1.211 Powers of hea∣ven, and terrours of heavenly signs, be dri∣ven at the worlds end, to their wits end! Oh, what a woful salutation will there be, betwixt the damned Soul and Body, at their re-uniting at that terrible Day!

    O sink of Sin, O lump of Filthiness, (will the Soul say unto her Body) how am I compelled to re-enter into thee, not as

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    into an habitation to rest, but as a Prison to be tormented together!* 1.212 how dost thou ap∣pear in my sight like Jephthah's Daughter to my greater torment! Would GOD thou hadst perpetually rotted in the grave, that I might never have seen thee again! How shall we be confounded together, to hear before God, Angels, and Men, laid open all those secret sins, which we committed to∣gether! Have I lost Heaven for the love of such a stinking Carrion? Art thou the flesh, for whose pleasures I have yielded to commit so many fornications? O filthy Belly, how became I such a Fool as to make thee my God! How mad was I for mo∣mentany joys, to incur these torments of eternal pains! Ye rocks and mountains, why skip ye so like rams, Psalm 144. 4. and will not fall upon me, to hide me 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? Rev. 6. 16, 17. Why tremblest thou thus, Earth, at the presence of the Lord, and wilt not o∣pen thy Mouth and swallow me up, as thou didst Korah, that I be seen no more?

    O damned furies! I would ye might with∣out delay tear me in pieces, on condition that you would tear me into nothing! But whilst thou art thus in vain bewail∣ing thy misery, the Angels hale thee vio∣lently away from the brink of the Grave, to some place near the Tribunal Seat of Christ,* 1.213 where being as a cursed Goat sepa∣rated

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    to stand beneath on Earth, as on * 1.214 the left-hand of the Judge; Christ shall rip up all the benefits he bestowed on thee, and the torments he suffered for thee, and all the good deeds which thou hast omitted, and all the ungrateful villainies which thou didst commit against him and his holy Laws.

    Within thee, thine own Conscience (more than a Thousand Witnesses) shall accuse thee; the Devils who tempted thee to all thy lewdness, shall on the one side testi∣fie with thy Conscience against thee; and on the other side, shall stand the holy Saints and Angels, approving Christ's Justice, and detesting so filthy a Creature; behind thee an hideous noise of innumerable fellow-damned Reprobates tarrying for thy com∣pany. Before thee† 1.215 all the World burning in flaming fire; above thee an ireful Judge of deserved Vengeance, ready to pro∣nounce his Sentence upon thee; beneath thee, the fiery and sulphureous mouth of the bottomless pit, gaping to receive thee. In this woful estate, to hide thy self will be impossible; (for on that condition, thou wouldst wish that the greatest Rock might fall upon thee) to appear will be in∣tolerable, and yet thou must stand forth, to receive, with other Reprobates, this thy Sentence,* 1.216 Depart from me ye cursed, into e∣verlasting fire, prepared for the devil and his angels.

    Depart from me] There is a separation from all joy and happiness.

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    Ye cursed] There is a black and direful Excommunication.

    Into fire] There is the cruelty of Fain.

    Everlasting] There is the perpetuity of punishment.

    Prepared for the Devil and his Angels.] Here are thy infernal tormenting and tor∣mented Companions.

    O terrible Sentence! from which the condemned cannot escape; which being pro∣nounced, cannot possibly be withstood: a∣gainst which a Man cannot except, and from which a Man can no where appeal: so that to the damned nothing remains but hel∣lish torments, which know neither ease of pain, nor end of time. From this Judg∣ment-seat thou must be thrust by Angels (together with all the damned Devils and* 1.217 Reprobates) into the bottomless lake of utter darkness, that perpetually burneth with fire and brimstone. Whereunto as thou shalt be thrust, there shall be such weeping woes and wailing, that the cry of the company of Korah, Dathan and Abiram, when the earth swallowed them up, was nothing comparable to this howling; nay, it will seem unto thee an Hell before thou goest into Hell, but to hear it. Into which bottomless lake after that thou art once plunged, thou shalt ever be falling down, and never meet a bot∣tom; and in it thou shalt ever lament, and none shall pity thee; thou shalt always weep for pain of the Fire, and yet gnash thy Teeth, for the extremity of Cold; thou shalt weep to think that thy miseries are past

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    remedy: thou shalt weep to think, that to repent is to no purpose: thou shalt weep to think, how for the shadows of short pleasures thou hast incurred these sorrows of eternal pains: thou shalt weep to see how that weeping it self can nothing prevail; yea,* 1.218 in weeping, thou shalt weep more tears than there is water in the Sea, for the water of the Sea is finite, but the weeping of a Reprobate shall be infinite.

    There thy lascivious Eyes shall be affli∣cted with sights of ghastly Spirits, thy cu∣rious Ears shall be affrighted with hideous noise of howling Devils, and the gnashing Teeth of damned Reprobates; thy dainty Nose shall be cloyed with noisom stench of Sulphur; thy delicate Taste shall be pined with intolerable hunger; thy drunken Throat shall be parched with unquenchable thirst; thy Mind shall be tormented to think how for the love of abortive pleasures, which perished ere they budded, thou so foolishly lost Heaven's Joys, and incurredst Hellish Pains, which last beyond Eternity. Thy Conscience shall ever sting thee like an Ad∣der, when thou thinkest how often Christ by his Preachers offered the Remission of Sins, and the Kingdom of Heaven freely unto thee, if thou wouldest but Believe and Repent; and how easily thou might∣est have obtained mercy in those days; how near thou wast many times to have repented, and yet didst suffer the De∣vil and the World to keep thee still in impenitency, and how the day of mer∣cy

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    is now past, and will never dawn again.

    How shall thy understanding be racked to consider, how for momentany Riches thou hast lost eternal Treasure, and changed Heaven's felicity for Hell's misery; where every part of thy Body, without inter∣mission of pain, shall be continually tor∣mented alike!

    In these Hellish Torments, thou shalt be for ever deprived of the beatifical sight of GOD, wherein consisteth the sovereign good and life of the Soul. Thou shalt never see Light, nor the least sight of Joy, but lie in a perpetual Prison of utter Dark∣ness, where shall be no Order, but Hor∣rour; no Voice, but of Blasphemers and Howlers; no Noise but of Torturers and tortured; no Society, but of the Devil and his Angels, who being tormented themselves, shall have no other ease, but to wreak their Fury in tormenting thee: Where shall be punishment without Pity; misery, without mercy; sorrow, with∣out succour; crying, without comfort; mis∣chief, without measure; torment, without ease; where the Worm dieth not, and the Fire is never quenched; where the Wrath of God shall seize upon the Soul and Bo∣dy,* 1.219 as the flame of fire doth on the lump of Pitch or Brimstone. In which flame thou shalt ever be burning, and never consumed; ever dying, and never dead; ever roaring in the pangs of Death, and never rid of those pangs, nor knowing end of

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    thy pains. So that after thou hast endu∣red them so many thousand years as there are Grass on the Earth, or Sands on the Sea∣shore, thou art no nearer to have an end of thy torments, than thou wast the first day that thou wast cast into them; yea, so far are they from ending, that they are ever but beginning. But if after a thousand times so many thousand years, thy damned Soul could but conceive a hope that those her torments should have an end, this would be some Comfort, to think that at length an end will come: But as oft as the Mind thinketh of this word Never, it is as another Hell in the midst of Hell.

    This thought shall force the damned to cry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as much as if they should say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O Lord, not ever, not ever, torment us thus. But their Consciences shall answer them as an Echo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ever, ever. Hence shall arise their doleful 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wo and alas for evermore.

    This is that second Death, the general per∣fect fulness of all cursedness, and misery, which every damned Reprobate must suf∣fer, so long as GOD and his Saints shall enjoy bliss and felicity in Heaven for ever∣more.

    Thus far of the misery of Man in his state of corruption, unless he be renewed by Grace in Christ.

    Now followeth the knowledge of Man's self, in respect of his state of Regenerati∣on by Christ.

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    Meditations of the State of a Christian re∣conciled to God in Christ.

    NOw let us see how happy a Godly man is in his state of renovation, being reconciled to God in Christ.

    The godly Man, whose corrupt Nature is renewed by grace in Christ, and become a new creature, is blessed in a threefold re∣spect. First, in his Life. Secondly, in his Death. Thirdly, after Death.

    1. His blessedness during his Life is but in part, and that consists in seven things.

    1. Because he is conceived of theg 1.220 Spirit in the womb of his Mother the Church, and ish 1.221 born not of blood, nor of the will of the flesh, nor of the will of man, but of God, who in Christ is hisi 1.222 Father. So that the k 1.223 Image of God his Father is renewed in him every day more and more.

    2. He hath,* 1.224 for the Merits of Christ's Sufferings, all his sins, original and actual, with the guilt and punishment belonging to l 1.225 them,* 1.226 freely and fully forgiven unto him.* 1.227 And all them 1.228 righteousness of Christ as freely and fully imputed unto him: and son 1.229 God is reconciled unto him, ando 1.230 approveth him as righteous in his sight and account.

    3. He is freed from Satan'sp 1.231 bondage; and s made aq 1.232 brother of Christ, ar 1.233 fellow-heir of his Heavenly Kingdom,* 1.234 and as 1.235 spiri∣tual King and Priest, to offer upt 1.236 spiritual sacrifices to God by Jesus Christ.

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    4. God spareth him as a Man spareth his own Son that serveth him. And this sparing consists,

    In
    • 1. Not taking notice of every fault, but bearing with his infir∣mities, Exod. 34. Verse 6, 7. A loving Father will not cast his Child out of doors in his Sick∣ness.
    • 2. No making his punishment when he is chastned, as great as his de∣serts, Psal. 103. 10.
    • 3. Chastning him moderately, when he seeth that he will not by a∣ny other means be reclaimed, 2 Samuel 7. Verse 14, 15. 1 Cor. 11. 32.
    • 4. Graciously accepting his Endea∣vours, notwithstanding the im∣perfection of his obedience, and so preferring the willingness of his mind before the worthiness of his work, 2 Cor. 8. 12.
    • 5. Turning the curses which he deserved, to crosses and fartherly corrections; yea, alla 1.237 things, all b 1.238 calamities of this life,* 1.239c 1.240 Death it self,* 1.241 yea, hisd 1.242 very sins unto his good.* 1.243

    5. God gives him his Holy Spirit.

    which
    • 1.e 1.244 Sanctifieth him by Degrees throughout;f 1.245 so that he doth more and more die to sin, and live to righteousness.
    • 2. Assures him of hisg 1.246 Adoption and

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    • that he is by Grace the Child of God.
    • 3. Encourageth him to come with * 1.247 boldness and confidence into the presence of God.* 1.248
    • 4. Moveth him without fear to say unto him,† 1.249 Abba Father.* 1.250
    • 5. Poureth into his heart the gift of sanctified Prayer.
    • 6. Perswadeth him, that both he and his Prayers are accepted and heard of God for Christ his Me∣diator's sake.
    • 7. Fills him with
      • 1.c 1.251 Peace of Conscience.
      • 2.d 1.252 Joy in the holy Ghost, in comparison whereof all earthly joys seem vile and vain unto him.

    6. He hath a recovery of hise 1.253 sovereign∣ty over the creatures,* 1.254 which he lost by A∣dam's fall: and from thencef 1.255 free liberty of* 1.256 using all things which God hath notg 1.257 re∣strained, so that he may use them with a goodh 1.258 conscience. For to all things in Hea∣ven and Earth he hath a surei 1.259 title in this life; and he shall have the Plenary and peaceablek 1.260 possession of them in the life to come. Hence it is that all Reprobates are but usurpers of all that they possess, and have nol 1.261 place of their own but Hell.

    7. He hath the assurance of God's Fa∣therly care and protection day and night over him; which care consists in three things:

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      • 1. In* 1.262 providing all things necessary for his Soul and Body concerning this life,* 1.263 and that which is to come;* 1.264 so that he shall be sure ever,* 1.265 either to have enough, or patience to be con∣tent with that he hath.
      • 2. In that God gives his Holy An∣gels as† 1.266 Ministers a charge to attend upon him always for his good;* 1.267 yea,* 1.268 in danger, to pitch their Tents about him for his safety, where ever he be: Yea, GOD's Protection shall defend him as a * 1.269 cloud by day, and as a pillar of fire by night: and his providence† 1.270 shall hedge him, from the power of the De∣vil.
      • 3. In that* 1.271 the eyes of the Lord are upon him,* 1.272 and his ears continually open, to see his state, and to hear his complaint; and in his good time† 1.273 to deliver him out of all his troubles.

      Thus far of the blessed Estate of the Godly and Regenerate 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 Regenerate Man, he meets him half the way to Heaven,

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      for hisa 1.274 conversation, andb 1.275 affection is there before him, Death is neither strange nor fearful unto him. Not strange, be∣cause hec 1.276 died daily; not fearful because whilst he lived, he was dead; and his life wasd 1.277 hid with God in Christ. To die, un∣to him therefore, is nothing else in effect, bute 1.278 to rest from his labour in this world, to gof 1.279 home to hisg 1.280 Father's house, unto the h 1.281 City of the living God, the heavenly Jeru∣salem, to an innumerable company of Angels, to the general assembly and Church of the first∣born, to God the Judge of all, and to the spi∣rits of just Men made perfect, and to Jesus the Mediator of the New Covenant. Whilst his body is sick, his mind is sound; for God i 1.282 maketh all his bed in his sickness, and strengtheneth him with Faith and Pati∣ence upon his bed of sorrow: And when he begins to enter into the way of all the World, he giveth (likek 1.283 Jacob, Moses, and Joshua) to his Children and Friends godly Exhortations and Counsels to serve the true God, to worship him truly all the days of their life. His blessed Soul breath∣eth nothing but blessings, and such speeches as savour a sanctified spirit. As his outward man decayeth, so his inward man increaseth and waxeth stronger. When the speech of his Tongue faltereth, the sighs of his heart speak louder unto God; when the sight of the eyes faileth, the Holy Ghost illuminates him inwardly with abun∣dance of spiritual light. His Soul feareth not,l 1.284 but is bold to go out of the Body,

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      and to dwell with her Lord. He sigheth out with Paul,a 1.285 Cupio dissolvi, I desire to to be dissolved, and to be with Christ. And with David,b 1.286 As the heart panteth after the water-brooks, so panteth my Soul after thee, O God. My soul thirsteth for God, for the living God? when shall I come and appear before God. He prayeth with the Saints, c 1.287 How long, O Lord, which art holy and true?d 1.288 Come Lord JESVS, come quick∣ly. And when thee 1.289 appointed time of his dissolution is come, knowing that he goeth to hisf 1.290 Father and redeemer in the peace of a good Conscience, and the as∣sured perswasion of the forgiveness of all his sins, in the blood of the Lamb, he sings with blessed old Simeon hisg 1.291 Nunc dimittis; Lord, now lettest thou thy servant depart in peace, &c. And surrenders up his Soul, as it were with his own hands, into the hands of his heavenly Father, saying, with David,h 1.292 Into thy hands, O Father, I commend my Soul, for thou hast redeemed me O Lord, thou God of truth. And saying with Stephen,i 1.293 Lord Jesus receive my spirit. He no sooner yields up his sacred Ghost, but immediately thek 1.294 holy Angels, who at∣tended upon him from his Birth, unto his Death,l 1.295 carry and accompany his Soul into Heaven, as they did the Soul of La∣zarus into Abraham's bosom, which is the m 1.296 Kingdom of Heaven, whither only good An∣gels and good works do accompany the Soul; the one to deliver theirn 1.297 charge, the other to receive theiro 1.298 reward.

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      The Body in convenient time, as the sanctifieda 1.299 Temple of the Holy Ghost, the b 1.300 Members of Christ, nourished by his c 1.301 Body, thed 1.302 price of the blood of the Son of God,* 1.303 is by his fellow Brethren reve∣rently laid toe 1.304 sleep in his grave, as in the Bed of Christ, in an assured hope to f 1.305 awake in the Resurrection of the Just, at the last Day, to be partaker with the Soul of life and glory everlasting. And in this respect not only the Souls, but the very Bodies of the Faithful also are termed blessed.

      Thus far of the Blessedness of the Soul and Body of the regenerate Man in death. Now let us see the Blessedness of his Soul and Body after death.

      3. Meditations of the Blessed Estate of the Regenerate Man after Death.

      THis Estate hath Three Degrees.

      1. From the Day of Death to the Resurrection.

      2. From the Resurrection to the pro∣nouncing of the Sentence.

      3. After the Sentence which lasts eternally.

      As soon as ever the regenerate Man hath yielded up his Soul unto Christ, the holy Angels take her into their Custody, and immediatelyg 1.306 carry her into Heaven, and there present herh 1.307 before Christ, where she is crowned with ai 1.308 Crown of Righteous¦ness and Glory; not which she hath deser∣ved by her good works, but which God

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      hath promised of his free goodness to all those who of love have in this life unfeign∣edly served him, and sought his glory.

      Oh, what joy will it be to thy Soul! which was wont to see nothing but misery and sinners, now to behold the face of the God of glory; yea, to see Christ welcoming thee, as soon as thou art presented be∣fore him by the holy Angels, with an Euge, bone serve! well done, and welcome, good and faithful servant, &c. enter into thy Master's joy.* 1.309 And what joy will this be,* 1.310 to behold thousand thousands of Cherubims, Seraphims, Angels, Thrones, Dominions, Principalities, Powers? All the holy Pa∣triarchs, Priests, Prophets, Apostles, Mar∣tyrs, Confessors, and all the Souls of thy Friends, Parents, Husbands, Wives, Chil∣dren, and the rest of God's Saints, who departed before thee in the true Faith of Christ, standing before God's Throne in bliss and glory? If the Queen of Sheba beholding the glory and attendance given to Solomon, as it were ravished therewith, brake out and said;* 1.311 Happy are thy men, happy are these thy servants which stand ever before thee and hear thy wisdom! How shall thy soul be ravished to see her self by grace admitted to stand with this glorious Com∣pany! to behold the Blessed face of Christ, and to hear all the Treasures of his Di∣vine Wisdom! How shalt thou rejoyce to see so many thousand thousands welcom∣ing thee into their Heavenly Society! for as they all rejoyced at thy Conversion,* 1.312 so

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      will they now be much more joyful to be∣hold thy Coronation: and to see thee re∣ceive thy Crown,* 1.313 which was laid up for thee against thy coming. For there the Crown of martyrdom shall be put on the head of a Martyr, who for Christ's Go∣spel-sake endured Torments; the Crown of Virginity on the head of a Virgin, who subdued concupiscence; the Crown of Piety and Chastity on the head of them, who sincerely professed Christ, and kept their wedlock-bed undefiled; the Crown of good works on the good Alms-giver's head, who liberally relieved the Poor; the Crown of incorruptible glory on the head of those Pastors, who by their preaching and good example, have con∣verted Souls from the corruption of sin, to glorifie God in holiness of life. Who can sufficiently express the rejoycing of this heavenly company,* 1.314 to see thee thus crowned with glory, arraied with the shining robe of righteousness, and to behold the Palm of Vi∣ctory put into thy hand? Oh, what gratu∣lation will there be, that thou hast escaped all the miseries of the World, the snares of the Devil, the pains of Hell, and ob∣tained with them thy eternal rest and happiness? For there every one joyeth as much in another's happiness, as in his own, because he shall see him as much loved of God as himself. Yea, they have as many distinct joys, as they have co-partners of their joy. And in this joyful and blessed state, the Soul resteth with

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      Christ in Heaven,* 1.315 till the Resurrection; when as the number of her fellow servants and brethren be fulfilled, which the Lord termeth but a little season.

      The second degree of Man's Blessed∣ness after Death, is from the Resurrection to the pronouncing of the final Sentence. For at the last day,

      1. The Elementary Heavens, Earth, and all things therein, shall bea 1.316 dissolved, and purified with Fire.

      2. At theb 1.317 sound of the last Trumpet, or voice of Christ,* 1.318 the Archangel, the very same Bodies,* 1.319 which the Elect had before (though turned to Dust and Earth) shall arise again. And in the same instant,* 1.320 every Man's Soul shall re-enter into his own Bo∣dy by virtue of thec 1.321 resurrection of Christ their Head, and bed 1.322 made alive, and rise out of their Graves, as if they did but awake out of their beds; and howsoever Tyran's be mangled their Bodies in pieces, or con∣sumed them to ashes, yet shall the Elect find it true at that day, that not an hair of their head is perished.

      3. They shall come forth out of their Graves,* 1.323 like so many Josephs out of Prison, or Daniels out of the Lion's Den, or Jonahs out of the Whale's Belly.

      4. All the Bodies of the Elect being thus made alive, shall arise in thate 1.324 perfection of Nature, whereunto they should have at∣tained by their natural temperament, if no impediment had hindred; and in that vigour of age, that a perfect Man is at a∣bout

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      33 years old, each in theira 1.325 proper sex. Whereunto Divines think the Apostle allu∣deth, when he saith,b 1.326 Till we all come unto a perfect man, unto the measure of the age (or stature) of the fulness of Christ. Whatso∣ever imperfection was before in the Body, (as blindness, lameness, crookedness) shall then be done away. Jacob shall not halt, nor Isaac be blind, nor Leah bleer-ey'd, nor Mephibosheth be lame; for if David would not have the blind and lame to come into his House, much less will Christ have blind∣ness and lameness to dwell in his heavenly Habitation. Christ made all the blind to see, the dumb to speak, the deaf to hear, the lame to walk, &c. that came to him to seek his grace on Earth: much more will he heal all their imperfections, whom he will admit to his glory in Heaven.* 1.327 Among those Tribes, there is not one feeble,* 1.328 but the lame man shall leap as an Hart, and the dumb man's tongue shall sing: And it is very probable, that seeing God Created our first Parents, not Infants, or old Men, but of a perfect age or stature: the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or new Creation from Death, shall every where be more perfect than the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or first frame of Man, from which he fell into the state of the dead. Neither is it like that infancy, being imperfection, and old age corruption, can well stand with the state of a perfect glorified Body.

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

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        • 1. They shall be raised in Power,* 1.329 whereby they shall for ever be freed from all wants and weaknesses, and enabled to continue without the use of Meat, Drink, Sleep, and other former helps.
        • 2. In Incorruption,* 1.330 whereby they shall never be subject to any manner of Imperfections, Blemish, Sickness, or Death.
        • 3. In* 1.331 Glory,* 1.332 whereby their Bodies shall shine as bright as the Sun in the Firmament, and which being made transparent, their Souls shall shine through, far more glorious than their Bodies.* 1.333 Three glimpses of which Glory were seen: First, In† 1.334 Moses's Face: Secondly, In the * 1.335 Transfiguration: Thirdly, In Ste∣phen's † 1.336 Countenance. Three In∣stances and Assurances of the glorifi∣cation of our Bodies at that glorious Day. Then shall David lay aside his Shepherd's Weed,* 1.337 and put on the Robe of the King's Son Je∣sus, not Jonathan's. Then every true Mordecai, (who mourned un∣der the Sackeloth of this corrupt Flesh) shall be arrayed with the King's Royal Apparel,* 1.338 and have the Crown Royal set upon 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

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        • makes the morning so glorious; how glorious shall that Day be when innumerable Millions of Mil∣lions of Bodies of Saints and Angels shall appear more glorious than the brightness of the Sun! the Body of Christ in glory surpassing all.
        • 4. In* 1.339 Agility, whereby our bodies shall be able to ascend and meet the Lord at his glorious coming in the Air, as Eagles flying unto their Blessed Carcass.* 1.340 To this Agility of the Saints glorious Bodies, the Pro∣phet alludes, saying,† 1.341 They shall renew their strength: They shall mount up with wings as Eagles: They shall run and not be weary: They shall walk and not faint. And to this state may that saying of Wisdom be referred;* 1.342 In the time of their Vision, they shall shine, and run to and fro, as sparks amongst the stub∣ble.
        • And in respect of these four Qua∣lities, * 1.343 Paul calleth the raised bo∣dies of the Elect, Spiritual; for they shall be spiritual in qualities, but the same still in substance.

        And howsoever sin and corruption make a Man in this state of Mortality lower than Angels; yet surely when God shall thus crown 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 Soul;

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        yea more than this; they shall have also a spiritual body,* 1.344 fashioned like unto the glo∣rious body of the Lord Jesus Christ, in whom Man's Nature is exalted by a personal Vni∣on, into the Glory of the Godhead,* 1.345 and in∣dividual Society of the Blessed Trinity; an Honour which he never vouchsafed An∣gels. And in this respect Man hath a Prerogative above them▪ Nay,* 1.346 they are but Spirits appointed to be Ministers un∣to the Elect:* 1.347 and as many of them, who at the first disdained this Office, and would not keep their* 1.348 first standing, were for their pride† 1.349 hurried into Hell. This lesseneth not the Dignity of Angels, but extols the greatness of God's love to Mankind.

        But as for all the Elect, who at that se∣cond and sudden coming of Christ, shall be found quick and living, thea 1.350 fire that shall burn up the corruption of the world, and the works therein, shall in ab 1.351 moment, in the twinkling of an Eye, overtake them, as itc 1.352 finds them, either grinding, in the Mill of Provision, or walking in the Fields of pleasure, or lying in the bed of ease; and so (burning up their dross and cor∣ruption) of Mortal make them Immortal Bodies: and this change shall be unto them instead of Death.

        Then shall the Soul with joyfulness greet her Body,* 1.353 saying, O well met again my dear Sister. How sweet is thy Voice! How comely is thy countenance having lain hid so long in the Clefts of the Rocks, and in

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        the secret places of the grave! thou art in∣deed an habitation fit, not only for me to dwell in, but such as the H. Ghost thinks meet to reside in, as his Temple for ever. The Winter of our affliction is now past; the storm of our misery is blown over and gone. The Bodies of our Elect Bre∣thren appear more glorious than the Lily-flowers on the Earth: the time of singing Hallelujahs is come, and the voice of the Trumpet is heard in the Land. Thou hast been my Yoke-fellow in the Lord's la∣bours, and companion in persecutions and wrongs for Christ and his Gospel sake; now shall we enter together into our Master's Joy. As thou hast born with me the Cross, so shalt thou now wear with me the Crown. As thou hast with me sowed plenteously in tears, so shalt thou reap with me abun∣dantly in joy. O blessed, ay blessed be that God! who (when yonder Reprobates spent their whole time in Pride, fleshly Lusts, eating, drinking, and prophane Vanities) gave us grace to join together in watch∣ing, fasting, praying, reading the Scriptures, keeping his Sabbaths, hearing Sermons, receiving the holy Communion, relieving the Poor, exercising (in all humility) the works of Piety to God, and walking conscionably in the Duties of our calling towards Men. Thou shalt anon hear no mention of thy sins, for they are remitted and covered, but every good work,* 1.354 which thou hast done for the Lord's sake, shall be rehearsed, and rewarded.

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        Chear up thy heart, for thy Judge is flesh of thy flesh,* 1.355 and bone of thy bone. Lift up thy head, behold these glorious Angels, like so many Gabriels flying to∣wards us,* 1.356 to tell us, That the day of our Re∣demption is come, and to convey us in the Clouds, to meet our Redeemer in the Air. Lo,* 1.357 they are at hand: Arise therefore, my Dove, my Love, my fair One, and come away. And so like Roes or young Harts, they run with Angels towards Christ over the trembling Mountains of Bether.

        6. Both quick and dead being thus re∣vived and glo••••fied, shall forthwith (by the ministry of God's holy Angels) be gathered from all the quarters and parts of the world,* 1.358 and caught up together in the Clouds, to meet the Lord in the Air, and so shall come with him, as a part of his glorious Train, to judge the Reprobates and evil Angels.* 1.359 The twelve Apostles shall sit upon twelve thrones (next Christ) to judge the twelve Tribes,* 1.360 (who refused to hear the Gospel preached by their Ministry) and all the Saints (in honour and order) shall stand next unto them, as Judges also, to judge the evil Angels and earthly-minded Men. And as every of them received grace in this life, to be more zealous of his glory, and more faithful in his service than others:* 1.361 so shall their glory and reward be greater than others in that Day.

        The place whither they shall be gathered unto Christ, and where Christ shall sit in judgment, shall be in the* 1.362 Air over the

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        Valley of Jehoshaphat, by Mount Olivet, near unto Jerusalem, Eastward from the Tem∣ple as it is probable for four reasons.

        1. Because the holy Scripture sees to intimate so much in plain words,a 1.363 I wi gather all Nations into the valley of Jehosha∣phat, and plead with them there.b 1.364 Cause thy mighty one to come down, O Lord, let the hea∣then be wakened, and come up to the valley of Jehoshaphat; for there will I sit to judge a the heathen round about. Jehoshaphat signi∣fieth, the Lord will judge. And this Valley was so called, from the greatc 1.365 victory which the Lord gaved 1.366 Jehoshaphat, and his people over the Ammonites, Moabites, and inhabitants of Mount Seir. Which victory was a type of the final victory, which Christ, he supream Judge shall give his Elect over ll their enemies in that place, at the last ay, as all the Jews interpret it. See Zech. . 4, 5. Psalm 51. 1, 2, &c. all agreeing ••••at the place shall be thereabouts.

        2. Because that as Christ was therea∣••••uts crucified, and put to open shame; •••• over that place his glorious Throne hould be erected in the Air, when he ••••all appear in Judgment, to manifest his Majesty and Glory. For it is meet that ••••st should in that place judge the orld with righteous Judgment, where himself was unjustly judged and con∣mned.

        3. Because that seeing the Angels shall sent to gather together the elect from the ••••••r winds, from one end of heaven to the

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        other; it is most probable, that the place whither they shall be gathered to, shall be near Jerusalem, and the Vally of Jehosha∣phat; whicha 1.367 Cosmographers describe to be in the midst of the supersicies of the Earth; if the termini à quibus be the four parts of the world, the terminus ad quem must be about the Center.

        4. Because the Angels told the Di∣sciples, that as they sawb 1.368 Christ ascend from Mount Olivet, which is over the Vally of Jehoshaphat, so he shall in like manner come down from Heaven. This is the opinion ofc 1.369 Aquinas and all the Schoolmen, except Lombard and Alex∣ander Hales.

        5. Lastly, When Christ is set in his glo∣riousd 1.370 Throne, and all thee 1.371 many Thousands of his Saints, and Angels, shining more bright than so many Suns in glory, sitting about him; and the Body of Christ in glory and brightness surpassing them all: the Re∣probates beig separate and remaining beneath upon the earth (for the right-hand signifies a blessed, the left-hand a cursed estate) Christ will first pronounce the sen∣tence of absolution, and bliss upon the E∣lect: First, because he will thereby in∣crease the grief of the Reprobate that shall hear it. Secondly, to shew himself more proe tof 1.372 mercy than to Judgment. And thus from his Throne of Majesty in the Air, he shall (in the sight and hearing of all the World) ponounce unto his Elect, Come ye blessed of my Father, and inherit the

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        Kingdom prepared for you from the beginning of the world, &c.* 1.373

        Come ye] Here is our blessed Vnion with Christ, and by him with the whole Trinity

        Blessed] Here is our absolution from all sins, and our plenary Endowments with all Grace and Happiness.

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

        Inherit] Here is our Adoption▪

        The Kingdom] Behold our Birth-right and Possssion.

        Prepared] See God's Fatherly Care for his chosen.

        From the foundation of the World] O the free, Eternal, unchangeable Election of God!

        How much are those Souls bound to love God, who of his meer good Will and Pleasure, chose and loved them,* 1.374 before they had done either good or evil?

        For I was hungry, &c.] O the goodness of Christ, who takes notice of all the good works of his Children to reward them! How great is his love to poor Christians, who takes every work of mercy done to them for his sake, as if it had been done to himself: Come ye to me, in whom ye have believed, before ye saw me,* 1.375 and whom ye have loved and sought for with so much devotion, and through so many tribulations: Come now, from labour to rest, from disgrace to glory, from the jaws of Death, to the joys of eternal Life;

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        For my sake ye have been railed upon,* 1.376 re∣viled and cursed. But now it shall appear to all those cursed Esau's, that you are the rue Jacobs, that shall receive your hea∣venly Father's blessing; and blessed shall you be. Your fathers, mothers, and nearest kin∣dred forsook and cast you off,* 1.377 for my truth's sake,* 1.378 which you maintained; but now my Father will be unto you a Father,* 1.379 and you shall be his Sons and Daughters for ever.* 1.380 You were cast out of your lands and li∣vings, and forsook all for my sake and the go∣spels; but that it may appear that you have no lost your gain, but gained by your loss, instead of an earthly inheritance and posses∣sion, you shall possss with me the iheri∣tance of my heavenly kingdom; where you shall be for love, sons; for birth-right, heirs; for dignity, kings; for holiness, priests; and you may be bold to enter into the possession thereof now, because my Father prepared and kept it for you ever since the first foundation of the World was laid.

        Immediately after this sentence of Ab∣solution and Benediction, every one recei∣veth his crown, which Christ the righteous Judge pus upon their Heads,* 1.381 as the reward which he hath promised of his Grace and Mercy,* 1.382 unto the Faith and good Works of all them that loved that his appear∣ing.* 1.383 Then every one taking his crown from his head, shall lay it down (as it were) at the feet of Christ; and prostrating them∣selves, shall with one heart and voice, in an heavenly sort and consort say, Praise

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        and Honour, and Glory, and Power, and Thanks be unto thee, O blessed Lamb, who sittest upon the Throne, wert killed, and hast redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nati∣on, and hast made us unto our God, Kings and Priests, to reign with thee in thy Kingdom for evermore. Amen.

        Then shall they sit in their Thrones and Orders,* 1.384 as Judges of the Reprobates,* 1.385 and evil Angels, by approving ad giving testi∣mony to the righteous Sentence and Judg∣ment of Christ the Supreme Judge.

        After the pronouncing of the Reprobates Sentence and Condemnation, Christ will perform two solemn Actions.

        1. The presenting of all the Elect unto his Father: Behold,* 1.386 O righteous Father, these are they whom thou gavest me, I have kept them, and none of them is lost. I gave them thy word, and they believed it, and the world hated them, because they were not of the world, even as I was not of the world. And now, Father, I will that those whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me; and that I may be in them, and thou in me, that they may be made perfect in one: that the world may know that thou hast sent me; and that thou hast loved them, as thou hast loved me.

        2. Christ shall deliver up the Kingdom to God,* 1.387 even the Father; that is, shall cease to execute his office of Mediatorship, whereby as he is King, Priest, Prophet, and

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        supreme Head of the Church, he suppres∣sed his Enemies, and ruled his faithful People by his Spirit, Word, and Sacra∣••••••ts. So that his Kingdom of Grace over his Church in this World ceasing, he shall 〈◊〉〈◊〉 immediately as he is God equal with he Father and the H. Ghost, in his King∣dom of Glory for evermore. Not that the dignity of his Manhood shall be any thing diminished, but that the glory of his God∣head shall be more manifested; so that as he is God, he shall from thenceforth in all fulness, without all external means, rule all in all.

        From this Tribunal-seat Christ shall a∣rise, and with all his glorious company of Elect Angels and Saints, he shall go up tri∣umphantly in order and aray unto the Hea∣ven of Heavens, with such an heavenly noise and musick, that now may that song of Da∣vid be truly verified,* 1.388 God is gone up with a triumph, the Lord with the sound of the trum∣pets. Sing praises to God, sing praises, sing praises unto our King, sing praises: for God is King of all the earth, he is greatly to be ex¦alted. And that Marriage-song of John, Let us be glad and rejoyce, and give honour to him:* 1.389 for the marriage of the Lamb is come, and his wife hath made her self ready. Alle∣lujah; for the Lord God omnipotent reigneth.

        The Third and last degree of the blessed state of a Regenerate Man after Death, begins after the pronouncing of the Sentence, and lasteth eternally with∣out all end.

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        Meditations of the blessed estate of a Re∣generae Man in Heaven, after he hath received his sentence of Absolution, before the Tribunal-Seat of Christ, at the last day of Judgment.

        Here my Meditation dazeleth, and my Pen falleth out of my hand; the one being not able to conceive, nor the other to describe that most 〈…〉〈…〉 and eternal weight of glory (whereof all the afflictions of this present life are 〈…〉〈…〉) which all the Elect shall with the blessed Trinity,* 1.390 enjoy from that time that they shall be received with Christ,* 1.391 as joint heirs ito that everlasting Kingdom of Joy.* 1.392

        Notwithstanding, we may take a scant∣ling thereof, thus:

        The Holy Scriptures set orth (to our capacity) the glory of our eternal and heavenly life after Death in four respects.

        1. Of the Place.

        2. Of the Object.

        3. Of the Prerogatives of the Elect there.

        4. Of the effects of those Prerogatives.

        1. Of the Place.

        THE place is the Heaven of Heavens,* 1.393 or the third Heaven called Paradise, whither Christ (in his humane Nature) ascended farabove all visible heavens. The Bridegromes chamber,* 1.394 which by the fir∣mament,* 1.395 at by an azured curtain spangled

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        with glittering stars and glorious planets, is bid, that we cannot behold it with these corrupible eyes of Flesh. The Holy Ghost (framing himself to our weak∣ness) describes the glory of that place, (which no man can estimate) by such things as are most precious in the esti∣mation of Man. And therefore likeneth it to a great and a holy City, named thea 1.396 heavenly Jerusalem, where only God and his people (b 1.397 who are saved and writ∣ten in the Lamb's book) do inhabit, all built c 1.398 of pure gold, like unto clear glass, or cry∣stal: the walls of jasper-stone, the foundati∣ons of the walls garnished with twelve man∣ner of precious stones, havingd 1.399 twelve gates each built of one pearl:e 1.400 three gates towards each of the four corners of the world, and at each gate a.f 1.401 Angel (as so many Porters) thatg 1.402 no unclean thing should enter into it. It ish 1.403 four square, therefore perfect: the length, the breadth, and heighth of it are e∣qual, 12000 urlongs every way; there∣fore glorious and spacious. Throughi 1.404 the midst of her streets ever rnneth the pure ri∣ver of the Water of Life, as clear as crystal; therefore wholesome.k 1.405 And on either side the river is the tree of Life, ever growing; which beareth twelve manner of fruits, and gives fruit every month; therefore fruit∣ful. And the leaves of Tree are health to the Nations: Therefore healthy. There is therefore no place so glorious by Crea∣tion, so beautiful with delectation, so rich in possession, so comfortable for

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        habitation. For there the Kig is Christ; the law, is Love; the honour, Verity; the peace, Felicity; the life, Eternity. There is Light, without darkness; Mirh, without sadness; Health, without sickness; Wealth, without want; Credit, without disgrace; Beauty, without blemish; Ease, without labour; Riches, without rust; Blessedness, without misery; and Consolation that ne∣ver knows end How truly may we cry out (with David) of this City,* 1.406 Glorious things are spoken of thee, O th•••• City of God: and yet all these things are spoken but ac∣cording to the weakness of our capacity For Heaven exceedeth all this in glory, so far, as that† 1.407 no tongue is able to express, nor heart of man to conceive the glory thereof: as witnesseth S. Paul,* 1.408 who was in it, and saw it. O let us no then doe so much upon these wooden cottages, and houses of mol∣dring clay, which are but tents of ungod∣liness, and habitations of Sinners, 〈◊〉〈◊〉 let us look rather, and long for this heavenly city,* 1.409 whose builder and maker is God, which he (who is not ashamed to be called our God) ath prepared for us.* 1.410

        2. Of the Object.

        THe blissful and glorious object of all intellectual and reasonable Creatures in Heaven, is the Godhead, in trinity of Per∣sons, without which there is neither jo, nor felicity, but the very fulness of joy con∣sisteth in enjoying the same.

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        This Object we shall enjoy two ways:

        1. By a Beatisical Vision of God.

        2. By possessing an immediate communion with this Divine Nature.

        Thea 1.411 beatifical vision of God is that on∣ly that can content the infinite mind of Man.b 1.412 For every thing tendeth to its center: God is the center of the Soul: therefore (like Noah's Dove) she cannot rest nor joy, till she return and enjoy him.

        All that God bestowed upon Moses, could not satisfie his mind, unless he mightc 1.413 see the face of God. Therefore the whole Church prayeth so earnestly;d 1.414 God be merciful unto us, and cause his face to shine upon us. When Paul once had seen this blessed sight, he (ever after) counted all the riches and glory of the World (in respect of it) to be bute 1.415 dung: and all his life after was but a sighing out, (Cupio dis∣solvi, f 1.416 I desire to be dissolved and to be with Christ. And Christ prayed for all his Elect in his last Prayer, that they might obtain this blessed Vision;* 1.417 Father I will that they which thou hast given me, be (Where?) even where I am:* 1.418 To what nd? that they may behold that my glory,* 1.419 &c. If Moses's face did so shine when he had been with God but forty days, and seen but his back-parts; how shall we shine when we shall see him face to face for ever?* 1.420 and know him as we are known, and as be is? Then shall the Soul no longer, be ermed Marh, bitterness, but Naomi, beau∣tifulness:* 1.421 for the Lord shall turn her short

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        bitterness to eternal beauty and blessedness, Ruth 1. 20.

        The second means to enjoy this object is by having an immediate and an eternal Communion with God in heaven. This we have, first by being (as members of Christ) united to his Manhood, and by the Manhood (personally united to the World) we are united to him, as he is God: and (by his God-head) to the whole Trinity. Reprobates at the last day shall see God (as a just Judge) to punish them; but (for lack of this Communion) they shall have neither grace with him, nor glory from him. For want of this Communion, the Devils (when they saw Christ) cryed out Quid nobis tecum? what have we to do with thee, O Son of the most high God?* 1.422 but (by virtue of this Communion) the peitent Sol may boldly go and say unto Christ,* 1.423 (as Ruth unto Boaz:) Spread, O Christ, the wing of the garment of thy mercy over thine handmaid; for thou art my kinsman.* 1.424 This Communion God promised Abraham, when he gave him himself for his great reward;* 1.425 And Christ prayeth for his whole Church to obtain it. This Communion Saint Paul expresseth in one word, say∣ing, That God shall be all in all unto us.* 1.426 Indeed God is now all in all unto us; but by means, and in a smll measure But in eaven, God himself immediately (in fulness of measure, without all 〈◊〉〈◊〉) will be unto us all the good things▪ 〈◊〉〈◊〉 sou and bodies can with or desire. He 〈◊〉〈◊〉

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        self will be salvation and joy to our souls, life and health to our bodies, beauty to our eyes, musick to our ears, honey to our mouths, perfume to our nostrils, meat to our bellies, light to our understanding, contentment to our wills, and delight to our hearts; And what can be lacking, where God himself will be thea 1.427 soul of our souls? Yea all the strength, wit, pleasures, vertues, colours, beauties, harmony and goodness that are in men, beasts, fishes, fowls, trees, herbs, and all creatures areb 1.428 nothing but sparkles of those things, which are in infinite perfecti∣on in God. And in him we shall enjoy them in a far more perfect and blessed manner. He himself will then supply their use; nay, the best creatures (which serve us now) shall not have the honour to serve us then. There will bec 1.429 no need of the Sun, nor of the Moon to shine in that City, for the glory of God doth light it.

        No more will there be any need or use of any Creature, when we shall enjoy the Creator himself.

        When therefore we behold any thing that is excellent in any creatures, let us say to our selves; how much more excel∣lent is he, who gave them this excellen∣cy? when we behold the wisdom of men, who over-rule creatures, stronger than themselves; out-run the Sun and Moon in dscourse, prescribing many years be∣fore, in what courses they shall bed 1.430 eclip¦sed, let us say to our selves, How admi∣rable is the wisdom of God, who made

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        men so wise! when we consider the strength of Whales and Elephants, the tem∣pest of Winds, and terrour of Thunder, let us say to our selves, how strong, how migh∣ty, how terrible is that God, that makes these mighty and fearful Creatures! when we taste things that are delicately sweet, let us say to our selves, O how sweet is that God, from whom all these creatures have received their sweetness! when we behold the admirable colours, which are in Flowers and Birds, and the lovely beau∣ty of Women, let us say, how fair is that God, that made these so fair!

        And if our loving God hath thus pro∣vided us so many excellent delights, for our passage through thisa 1.431 Bchi, or valley of tears, what are thse peasures which he hath prepared for us, when we shall enter into the palace of our Master's jy! How shall our souls be there ra••••shed with the love of so lovely a God! So glorious is the object of heavenly Saints; so amiable is the sight of our gracious Saviur.

        3. Of the Prerogatives which the Elect shall enjoy in heaven.

        BY reason of this Communion wih God, the Elect in heaven shall have four super excellnt prerogatives

        1. They shall have the ••••••gdom of Hea∣ven for theirb 1.432 inhrtance, and they 〈◊〉〈◊〉 be freec 1.433 Deizons of the heavenl Jerusalem. S. Paul (by being a freed 1.434 Ctizen of Rome,

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        escaped whipping; but they who are once free Citizens of the heavenly Jeru∣salem, shall ever be freed from the whips of eternal torments.* 1.435 For this freedom was bought for us, not with a great sum of money, but with the precious blood of the Son of God,

        2.* 1.436 They shall be all Kings and Priests, spiritual Kings to reign with CHRIST,* 1.437 and to triumph over Satan, the World and Reprobates;* 1.438 and spiritual Priests, to offer unto God the spiritual sacrifice of Praise and Thanksgiving for evermore.* 1.439 And therefore they are said to wear both Crowns and Robes. Oh what a comfort is this to poor Parents, that have many Children! if they breed them up in the fear of God, and to be true Chri∣stians: then are they Parents to so many Kings and Priests.

        3. Their bodies shall shine as the bright∣ness of the Sun in the Firmament,* 1.440 like the glorious body of Christ, which shined brighter than the Sun at Noon,* 1.441 when it appeared to Saint Paul.* 1.442 A glimpse of which glorious brightness appeared in the bodies of Mses and Elias, trans••••ured with the Lord in the holy Mount.* 1.443 There∣fore (saith the Apostle) i shall rise a glo∣rious body,* 1.444 yea, a spiritual body; not in sub∣stance,* 1.445 but in quality; preserved by spiri∣tual means, and hving (as an Angel) agi∣lity to ascend or descend. O what an ho∣nour is it,* 1.446 that our bodies (falling more vile than a carrion) should thus arise in

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        glory like unto the body of the Son of God!

        4. Lastly, they (together with all the holy Angels) there, keep (without any la∣bour to distract them) a perpetual Sabbath, to the glory, honour and praise of the ever blessed Trinity, for the creating, redeeming, and sanctifying of the Church: And for his Power, Wisdom, Justice, Mercy and Goodness, in the Government of Heaven and Earth. When thou hearest a sweet Consort of Musick, meditate how happy thou shalt be, when (with the Choire of heavenly Angels and Saints) thou shalt sing a part in that spiritual Hallelujah in that eternal blessed Sabbath; where there shall be such variety of Pleasures, and sa∣tiety of Joys, as neither know tediousness in doing, nor end in delighting.

        4. Of the Effects of these Pre∣rogatives.
        From these Prerogatives there will arise to the Elect in Heaven, five no∣table Effects.

        * 1.447 1. THey shall know God with a perfect knowledge, of far as Creatures can possibly comprehend the Creator. For there we shall see,* 1.448 the Word, the Cre∣ator; and in the Word, all Creatures that by the Word were created; so that we shall not need to learn (of the thing which were roade) the knowledge of him by whom all things were made. The

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        excellentest Creatures in this life are but as aa 1.449 dark veil, drawn betwixt God and us; but when this veil shall be drawn aside, then shall we see Godb 1.450 face to face, and know him as we are known.

        We shall know the Power of the Father, the Wisdom of the Son, the Grace of the Holy Ghost, and the indivisible Nature of the blessed Trinity. And in him we shall know not only all our friends, (who died in the faith of Christ) but also all the faith∣ful that ever were or shall be. For,

        1.c 1.451 Christ tells the Jews, that they shall see Abraham, Isaac, and Jacob, and all the Prophet, in the kingdom of God; there∣fore we shall know them.

        2.d 1.452 Adam in his Innocency knew Eve to be Bone of his Bone, and Flesh of his Flesh, as soon as he awaked; much more then shall we know our Kindred, when we shall awake perfected and glorified in the Resurrection.

        3. The Apostles knewe 1.453 Christ after his Resurrection, and the Saints which rose with him, and appeared in the holy City.

        4.f 1.454 Peter, James and John knew Mo∣ses and Elias in the transfiguration; how much more shall we know one another, when we shall be all glorified?

        5.g 1.455 Dives knew Lzarus in Abraham's Bosom, much more shall the Elect know one another in Heaven.

        6.h 1.456 Christ saith, that the twelve Apostles shall sit upon twelve thrones to judge (at that day) the twelve Tribes, therefore they

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        a 1.457 shall be known, and consequently the rest of the Saints.

        7. Saint Paul saith, that at that day b 1.458 we shall know as we are known of God; andc 1.459 Augustin (out of this place) com∣forteth a Widow, assuring her, that as in this life, she saw her Husband with exter∣na eyes, so in the life to come, she should know his heart, and what were all his thoughts and imaginations. Then Hus∣bands and Wives look to your actions and thoughts, for all shall be made manifest one day. See 1 Cor. 4. 5.

        8. The faithful in the Old Testament are said to bed 1.460 gathered to their Fathers; Therefore the knowledge of our Friends remains.

        9.e 1.461 Love never falleth away; there∣fore knowledge, the ground thereof, re∣mains in another life.

        10. Because the last day shall be af 1.462 de∣claration of the just judgment of God, when he shall reward every man according to his works; and if every man's work be brought to light, much more the worker. And if wicked men shall account for e∣very g 1.463 idle word, much more shall the idle speakers themselves be known. And if the Persons be not known, in vain are the works made manifest. Therefore (saith the Apostle)h 1.464 every man shall ap∣pear to account for the work that he hath done in his body, &c. See Wisdom, ch. 5. ver. 1. Though the respect of diversities of de∣grees and callings in Magistracy, Ministry;

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        and Oeconomy shall cease;* 1.465 yea, Christ shall then cease to rule, as he is Mediator; and rule all in all, as he is God, equal with the Father and the Holy Ghost.

        The greatest knowledge that man can attain unto in this life,* 1.466 comes as far short of the knowledge which we shall have in Heaven, as the knowledge of a child that cannot yet speak plain, comes of the know∣ledge of the greatest Philosopher in the World. They who thirst after knowledge,* 1.467 let them long to be Students of this Vi∣versity. For all the light by which we know any thing in this World, is nothing but the very shadow of God; but when we shall know God in Heaven, we shall (in him) know the manner of the work of the Creation, the mysteries of the work of our Redemption; yea, so much knowledge as a Creature can possibly conceive and comprehend of the Creator, and his work. But whilst we are in this life, we may say with Job,* 1.468 How little a portion hear we of him? And assure our selves with Syraci∣des, that,* 1.469 There are hid yet greater things than these be, and that we have se but a few of God's works.

        2. They shall love God with as perfect and absolute a love, as possibly a creature can do. The manner of loving God, is to love him for himself; the measure is to love him without measure. For in this life (knowing God but in part) we love him but in part;* 1.470 but when the Elect in Heaven shall fully know God, then they will per∣fectly

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        love God. And for the infinite causes of love (which they shall know to be in him) they shall be infinitely ra∣vished with the love of him.

        3. They shall be filled with all manner of divine pleasures. At thy right hand* 1.471 (saith David) there are pleasures for evermore;* 1.472 yea, They shall drink (saith he) out of the river of pleasures. For as soon as the Soul is admitted into the actual fruition of the beatifical Essence of God, she hath all the goodness, beauty, glory, and perfection of all Creatures (in all the World) united to∣gether, and at once presented unto her in the sight of God. If any be in love, there they shall enjoy that which is more amiable. If any delight in fairness, the fairest beauty is but a dusty shadow to that; he that de∣lights in pleasures, shall there find infinite varieties, without either interruption of grief, or distraction of pain; he that loveth Honour, shall there enjoy it, without the disgrace of cankered envy; he that loveth treasure, shall there possess it, and never be beguiled of it. There they shall have know∣ledge void of all ignorance; health that no sickness shall impair; and life that no death can determine. In a word, look how far this wide world surpasseth for light, pleasures, and comforts, the dark and narrow womb wherein thou wast conceived a child, so much doth the World to come exceed in joys, solace, and consolation, this present World. How happy then shall we be, when this life is changed, and we translated thither?

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        4. They shall be replenished with an unspeakable joy;a 1.473 In thy presnce (saith Da∣vid) is the fulness of joy; and this joy shall arise chiefly from the vision of God, and partly from the sight of all the holy An∣gels, and blessed Souls of just and perfect Men who are in bliss and glory with him.

        But especially from the blissful sight of Jesus, the Mediator of the New Testament, ourb 1.474 Emanuel, God made Man. His sight will be the chief cause of our bliss and joy. If thec 1.475 Israelites in Jerusalem so shouted for joy, that the earth rang again, to see So∣lomon crowned, how shall the Elect re∣joyce in Heaven, to see Christ (the true Solomon) adorned with glory? If John Ba∣ptist at his presence didd 1.476 leap in his mothers womb for joy, how shall we exult for joy, when he will be, not only with us, but e 1.477 in us in heaven? If the wise men rejoyced so greatly to find him, af 1.478 Babe lying in a manger, how great shall the joy of the Elect be, to see him sit (as a King) in his celesti∣al Throne? Ifg 1.479 Simeon was glad to see him an Infant in the Temple, presented by the hands of the Priests, how great shall our joy be, to see him a King, ruling all things at the right hand of his Father? If h 1.480 Joseph and Mary were so joyful to find him in the midst of the Doctors, in the Temple, how glad shall our Souls be, to see him sitting as Lord amongst Angels in Heaven? This is that joy of our Master, which (as the Apostle saith)i 1.481 the eye hath not seen, the ear hath not heard, nor the

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        heart of man can conceive; which because it cannot enter into us, we shall enter in∣to it.

        5. Lastly, They shall enjoy this blissful and glorious estate for evermore There∣fore it is termed everlasting life; and Christ saith,a 1.482 that our joy no man shall take from us. All other joys (be they never so great) have an end.b 1.483 Ahasuerus's Feast lasted an hundred and eighty days; but he, and it, and all his joys, are gone. For mortal man to be assumed to heavenly glory, to be as∣sociated to Angels, to be satiated with an delights and joys, (but for a time) were much: but to enjoy them for ever, with∣out intermission of end, who can hear it, and not admire it; who can muse of it, and not e amazed at it? All the Saints of Christ (as soon as they felt once but a true taste of these eternal joys) counted all the c 1.484 riches and pleasures of this life to be but loss and dung, in respect of that. And therefore (with uncessant prayers, fast∣ings, alms-deeds, tears, faith, and good life) they laboured to ascertain them∣selves of this eternal life; and (for the love thereof) theyd 1.485 willingly either sold, or parted with all their earthly goods and possessions.

        Christ calleth all Christians, Merchants, Luke 19. and Eternal Life, a precious Pearl, which a wise Merchant will pur∣chase, tho' it cost him all that he hath, Matth. 13.

        e 1.486 Alexander hearing the report of the great

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        riches of the Eastern Country, divided forthwith among his Captains and Sol∣diers, all his Kingdom of Macedonia. He phaestion asking him what he meant in so doing? Alexander answered, That he pre∣ferr'd the riches of India (whereof he ho∣ped shortly to be master) before all that his Father Philip had left him in Macedo∣nia. And should not Christians then preferr the eternal riches of Heaven, so greatly re∣nowned (which they shall enjoy ere long) before the corruptible trash of the Earth, which lasts but for a season?

        Abraham and Sarah left their own Coun∣try and Possessions, toa 1.487 look for a City, whose builder and maker is God; and there∣fore bought no Land, but only a place of Burial. David preferred one day in this place before a thousand elsewhere; yea, b 1.488 to be a door-keeper in the house of God, ra∣ther than to dwell in the richest Tabernacles of wickedness.c 1.489 Elias earnestly besought the Lord to receive his Soul into his Kingdom, and went willingly (tho in a d 1.490 fiery Chariot) thither St. Paul (having once seen Heaven) continuallye 1.491 desired to be dissolved, that he might be with Christ. St. Peter (having espied but a glimpse of that eternal glory in the Mount) wished hat he might dwell there all the days of his life; saying,f 1.492 Master, it is good for us to be here. How much better doth Peter now think it to be in Heaven it self? Christ (a little before his death) prayeth his Father to receive him into that excellent* 1.493

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        Glory. And the Apostle witnesseth, that a 1.494 for the joy which was set before him, he endured the Cross, and despised the shame. If a Man did but once see those joys (if it were possible) he would endure a hun∣dred deaths to enjoy that happiness but one day.

        Saintb 1.495 Augustine saith, That he would be content to endure the torments of hell to gain this joy rather than to lose it. Ignatius (St. Paul's Scholar) Being threatned (as he was going to suffer) with the cruelty of Torments, answered with great cou∣rage of Faith;c 1.496 Fire, Gallows, Beasts, breaking of my bones, quartering of my mem∣bers, crushing of my body, all the torments of the devil together, let them come upon me, so I may enjoy my Lord Jesus and his Kingdom. The same constancy shewedd 1.497 Polycarp, who could not by any terrours of any kind of death be moved to deny Christ in the least measure. With the like resolution answerede 1.498 Basil his persecutors▪ when they would terrifie him with death; I will never (said he) fear Death, which can do no more than restore me to him that made me. Iff 1.499 Ruth left her own Country, and followed Na••••i her Mother-in-law▪ to go and dwell with her in the land of Canaan (which was by a type of Heaven) only upon the fame which she heard of the God of Israel, (though she had no promise of any portion therein) how shouldst thou follow thy holy Mother the Chruch, to go unto Christ, into the heavenly Canaan;

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        wherein God hath given thee an eternal inheritance assured by an holy Covenat, made in the word of God, signed with the Blood of his Son, and sealed with his Spirit and Sacraments; this shall be rhine eter∣nal happiness in the Kingdom of Heaven, where thy life shall be a communion with the blessed Trinity; thy joy, the presence of the Lamb; thy exercise, singing; thy ditty, hallelujah; thy consorts, Saints and Angels; where youth flurisheth, that ne∣ver waxeth old; beauty lasteth, that never fadeth; love aboundeth, that never cooleth; health continueth that never slacketh; and ife remaineth, that never endeth.

        Meditations directing a Christian how to ap∣ply to himself without delay, the afore∣said knowledge of God and himself.

        THou seest therefore, O Man, how wretched and cursed thy state is, by corruption of ••••ture, without Christ; inso∣much, that whereas the Scriptures do liken wicked men unto Lions, Bears, Bulls, Horses, Dogs, and such like savage Crea∣tures in their lives; it is certain, that the condition of an unregenerate man, is in his Death more vile than a Dog, or the filthiest Creature in the World. For the Beast (being made but for Man's use) when he dieth, endeth all his miseries with his death. But Man (endued with a reasonable; and immortal soul, made after God's image, to serve God) when he

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        ends the miseries of this life, must account for all his misdeeds, and begin to endure these miseries that never shall know end. No creature but man is liable to yield at his death an account for his life. The brute creatures, not having reason, shall not be re∣quired to make any account for their deeds; and good Angels, tho' they have rea∣son, yet shall they yield no account be∣cause they have no sin. And as for evil An∣gels, they are without all hope already con∣demned, so that they need not make any further accounts; Man only in his death must be God's accountant for his life.

        On the other side, thou seest (O Man) how happy and blessed thy estate is being truly reconciled unto God in Christ, in that (through the restauration of God's Image, and thy restitution into thy soveraignty over other creatures) thou art in this life little inferiour to the Angels; and shall be in the life to come equal to the Angels. Yea, (in respect of thy Nature, exalted by a personal Vnion to the Son of God, and by him to the glory of the Trinity) superior to the Angels; a Fellow-Brother with An∣gels, in spiritual Grace, and everlasting Glory.

        Thou hast seen how glorious and per∣fect God is, and how that all thy chief bliss and happiness consisteth in having an eter∣nal Communion with his Majesty.

        Now therefore (O impenitent sinner) in the bowels of Christ Jesus I intreat thee; nay, I conjure thee as thou tenderest thy

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        own salvation, seriously to Consider with me, how false, how vain, how vile are those things which still retain and chain thee in this wretched and cursed estate wherein thou livest; and do hinder thee from the favour of God, and the hope of eternal life and happiness.

        Meditations on the hindrances which keep back a Sinner from the Practice of Piety.

        THose hindrances are chiefly seven.

        1. An ignorant mistaking of the true meaning of certain places of the holy Scri∣ptures, and some other chief grounds of Chri∣stian Religion.

        The Scriptures mistaken are these.

        1. Ezek. 33. 13, 16. At what time soever a sinner repenteth him of his sin, I will blot out all, &c. Hence the carnal Christian gathereth, that he may repent when he will. It is true, whensoever a sinner doth repent, God will forgive, but the Text saith not, that a sinner may repent whensoever he will, but when God will give him Grace. Many (saith the Scripture) when they would have repented, were rejected, and could not repent,* 1.500 tho' they sought it carefully with tears. What comfort yields this Text to thee, who hast not repented, nor know∣est whether thou shalt have grace to re∣pent hereafter?

        2. Matth. 11. 26. Come unto me all you that labour and are heavy laden, and I will give you rest. Hence the lewdest man col∣lects

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        that he may come unto Christ when he list. But he must know, that no man ever comes to Christ but he who (as Peter saith) Having known the way of righteousness,* 1.501 hath escaped the pollutions of this world through the knowledge of our Lord and Saviour Jesus Christ. To* 1.502 come unto Christ is to repent and believe; and this no man can do, un∣less his heavenly† 1.503 Father draweth him by his grace.

        3. Rom 8. 1. There is no condemnation to them which are in Christ Jesus. True, but they are such, who walk not after the flesh, (as thou dost) but after the Spirit, which thou didst never yet resolve to do.

        4. 1 Tim. 1. 15. Christ Jesus came into the world to save sinners, &c. True, but such sinners, who like St. Paul, are converted from their wicked life; not like thee, who still continuest in thy lewdness. For that Grace of God,* 1.504 which bringeth salvation unto all men, teacheth us, that denying ungodliness and worldly lusts, we should live soberly, righ∣teously, and godly in this present world.

        5. Prov. 24. 16. A just man falleth seven times in a day, and riseth, &c. [In a day] is not in the Text; which means not fal∣ling into sin, but falling into trouble, which his malicious enemy plots against the just, and from which God* 1.505 delivers him. And though it meant falling in, and ri∣sing out of sin; what is this to thee whose falls all men may see every day, but nei∣ther God, nor Man, can at any time see thy rising again by repentance.

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        6. Isa. 64. 6. All our righteousnesses are as filthy rags. Hence the Carnal Christian gathers; that, seeing the best works of the best Saints are no better, then his are good enough; and therefore he needs not much grieve that his devotions are so imperfect. But Isaiah means not in this place the righteous Works of the Regenerate; as fer∣vent Prayers in the name of God; chari∣table Alms from the bowels of mercy; suf∣fering in the Gospel's defence, the spoil of Goods, and spilling of Blood, and such works, which Saint Paul calls the fruits of the Spirit: But the Prophet making an humble confession in the name of the Jewish Church,* 1.506 when she had fallen from God to Idolatry, acknowledgeth, that whilst they were by their filthy sins separated from God, as Lepers are by their infected sores and polluted cloaths from Men, their chiefest Righteousness could not but be abo∣minable in his sight. And though our best works, compared with Christ's righteousness, are no better than unclean rags; yet in God's acceptation for Christ's sake they are calleda 1.507 white rayment; yea,b 1.508 pure sine linen, and shining; far unlike thec 1.509 Leo∣pard's spots andd 1.510 filthy garments.

        7. James . 2. In many things we sin all: True, but God's Children sin not in all things, as thou dost, without either brid∣ling their lusts or mortifying their corrup∣tions; and though the relicks of sin remain in the dearest children of God, that they had need daily to cry, Our Father which art

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        in heaven, forgive us our trespasses; yet* 1.511 in the New Testament, none are properly cal∣led Sinners, but the unregenerate; but the Regenerate in respect of their Zealous en∣deavour to serve God in unfeigned holi∣ness are every where called Saints: Inso∣much that St. John saith,* 1.512 that whosoever is born of God sinneth not;* 1.513 that is, liveth not in wilful filthiness, suffering sin to reign in him, as thou dost. Deceive not thy self with the name of a Christian; whosoever liveth in any customary gross sin, he li∣veth not in the state of grace. Let there∣fore (saith St. Paul) every one that nameth* 1.514 the name of Christ depart from iniquity. The regenerate sin but upon railty; they re∣pent, and God doth pardon; therefore they† 1.515 sin not to death. The Reprobate sin maliciously, sinfully, and delight there in, so that by their good will, sin shall leave them before they leave it. They will not repent, and God will not pardon. There∣fore their sins are mortal (saith St. John) or rather immortal,* 1.516 as saith St. Paul, Rom. 2. 5. It is no excuse therefore to say, we are all sinners. True Christians, thou seest, are all Saints.

        8. Luke 23. 43. The Thief converted at the last gasp was received to Paradise; what then? If I may have but time to say when I am dying, Lord,* 1.517 have mercy upon me, I shall likewise be saved. But what if thou shalt not? And yet many in that day shall say, Lord, Lord; and the Lord will not know them. The Thief was saved,

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        for he repented; but his fellow had no grace to repent, and was damned. Beware therefore lest trusting to too late repen∣tance, at thy last end on Earth, thou be not driven to repent too late without end in Hell.

        9. 1 John 1. 7. The blood of Jesus Christ cleanseth us from all sin. And 1 John 2. 1. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, &c. Oh comfortable! But hear what S. John saith in the same place; My little children, these things write I unto you, that ye sin not. If therefore thou leavest thy sin, these Comforts are thine, else they belong not to thee.

        10. Rom. 5. 20. Where sin abounded, grace did abound much more. O sweet! But hear what St. Paul addeth; What shall we say then? shall we continue in sin, that grace may abound? God forbid. How shall we that are dead to sin live any longer there∣in? Rom. 6. 1, 2. This place teacheth us not to presume; but that we should not despair. None therefore of these Pro∣mises, promiseth any grace to any, but to the penitent heart.

        The grounds of Religion mistaken, are these:

        1. From the Doctrine of Justification by Faith only; a carnal Christian gather∣eth, That good works are not necessary. He commends others that do good works, but he persuades himself that he shall be saved by his Faith, without doing any

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        such matter. But he should know, that though good works are not necessary to justification,* 1.518 yet they are necessary to sal∣vation, for we are God's workmanship crea∣ted in Christ Jesus unto good works, which God hath predestinated, that we should walk in them.* 1.519 Whosoever therefore in years of discretion bringeth not forth good works, af∣ter he is called, he cannot be saved, neither was he ever predestinated to life eternal, Therefore the Scripture saith▪ that* 1.520 Christ will reward every man according to his works;* 1.521 Christ respects in the Angels of the seven* 1.522 Churches nothing but their works,* 1.523 and at the last day he will give the heavenly inheritance only to them who have done good works,a 1.524 in feeding the hungry, cloth∣ing the naked, &c▪ At that dayb 1.525 righteous∣ness shall wear the Crown. No righteous∣ness, no crown, no good works (according to a man's talent) no reward from God, unless it bec 1.526 vengeance. To be rich in good works, is the surest foundation of our assu∣rance d 1.527 to obtain eternal lie. For good works are the true fruits of a true faith, which apprehendeth Christ and his obedience unto salvation. And no other faithe 1.528 avail∣eth in Christ, but that which worketh by love, and (but in the act of justification) that faith which only justifieth is* 1.529 never alone, but e∣ver accompanied with good works, as the Tree with his fruits, the Sun with his light, the fire with his heat, the water with his moisture. And the faith which doth not justifie her self by good works before

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        men, is but af 1.530 dead faith, which will never justifie a man's soul before God. But a justi∣fying faithg 1.531 purifieth the heart, andh 1.532 san∣ctifieth the whole man throughout.

        II From the Doctrine of God's eternal i 1.533 Predestination, and unchangeable Decree, he gathereth, that if he be predestinated to be saved, he cannot but be saved; if to be dam∣ned, no means can do any good. Therefore all works of Piety are but in vain But he should learn, that God hath predestinated to the means, as well as to the end. Whom therefore God hath predestinated to be sa∣ved, which is thek 1.534 end, he hath likewise predestinated to be first called, justified, and made conformable to the Image of his Son, which is thel 1.535 means. And the,* 1.536 (saith St.m 1.537 Peter) who are elect unto salvation, are also elect unto the sanctification of the spirit.* 1.538 If therefore upon thy calling thou confor∣mest thy self to the Word and Example of Christ thy Master, and obeyest the good motions of the Holy Spirit, in leaving sin, and living a godly life; then assure thy self, that thou art one of those who are in∣fallibly predestinated to everlasting salva∣tion. If otherwise, blame not God's prede∣stination, but thine own sin and rebellion. Do thou but return unto God, and God will graciously receive thee, as the Father did the prodigal Son; and by thy conversi∣on it shall appear, both ton 1.539 Angels ando 1.540 Men, that thou didst belong to his Election. If thou wilt not, why should God save thee?

        III. When a carnal Christian hears that

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        Man hath not free will unto good, he looseth the reins to his own corrupt will, as tho' it lay not in him to bridle, or to subdue it; Implicitly making God the Author of sin in suffering Man to run into this necessity. But he should know, that God gave Adam free-will, to stand in hisa 1.541 integrity if he would; Man abusing his free-will, lost both himself and it. Since the Fall, Man in his state of corruption hath free-will to e∣vil, but not to good; for in this stateb 1.542 we are not (saith the Apostle) sufficient to think a good thought. And God is not bound to restore us what we lost so wretchedly, and take no more care to recover again. But as soon as a Man is regenerated, the grace of God freeth his will unto good, so that he doth all the good things he doth with a free-will: For so the Apostle saith, That c 1.543 God of his own good pleasure, worketh both the will and the deed in us; who (as the Apostle expoundeth)d 1.544 cleanse our selves from all filthiness of flesh and spirit, and fi∣nish our sanctification in the fear of God. And in this state every true Christian hath free-will; and as he increaseth in grace, so doth his will in freedom; fore 1.545 when the Son shall make us free, then shall we be free indeed, and f 1.546 where the spirit of the Lord is there is liber∣ty: for the holy spirit draws their minds not by coaction, but by the Cords of Love, Cant. 1. 4. by illuminating their minds to know the truth; by changing their hearts to

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        love the known truth;* 1.547 and by enabling every one of them (according to the mea∣sure of grace which he hath received) to do the good which he loveth; but thou wilt not use the freedom of thy will so far as God hath freed it; for thou dost many times wilfully (against God's Law, to the hazard of thy Soul) that which (if the King's Laws forbid under the penalty of death, or loss of thy worldly Estate) thou wouldst not do. Make not therefore thy want of free-will unto good to be so much the cause of thy sin, as thy want of a loving heart to serve thy heavenly Father.

        IV. When the natural man hears that no man (since the Fall) is able to fulfil the Law of God, and keep all his Command∣ments, he boldly presumes to sin, as others do; he contents himself with a few good thoughts; and if he be not altogether as bad as the worst, he concludes, that he is as truly regenerate as the best. And every voluntary refusal of doing good, or with∣standing evil, he counts the impossibility of the Law. But he should learn that though (since the Fall) no man but Christ, who was both God and Man, did or can perfectly fulfil the whole Law; yet eve∣ry true Christian, as soon as he is rege∣nerated, begins to keep all God's Com∣mandments in truth, though he cannot in absolute perfection. Thus with David, theyg 1.548 apply their hearts to fulfil God's Com∣mandments always unto the end. And then theh 1.549 spirit of grace, which was promised

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        to be more abundantly poured forth under the Gospel,* 1.550 helpeth them in their good endea∣vours,* 1.551 and assisteth them, to do what he commands them to do. And in so doing God accepteth their (a 1.552) good will and en∣deavour, instead of perfect fulfilling of the Law, supplying out of the merits of Christ, who fulfilled the Law for us, what∣soever wanteth in our obedience. And in this respect Saint John saith, thatb 1.553 God's Commandments are not burthenous. And St. Paul saith,c 1.554 I am able to do all things through the help of him that strengtheneth me. And Zachary and Elizabeth are said to walk d 1.555 in all the Commandments of the Lord with∣out reproof. Hereupon Christe 1.556 commends to his Disciples, the care of his keeping of his Commandments, as the truest testimony of our love unto him. So far therefore doth a Man love Christ, as he makes con∣science to walk in his Commandmens, and the more unto Christ is our love, the less will our pains seem in keeping his Law. The Laws curse (which under the Old Testament was so terrible) is, under the New (by the Death of Christ) a∣bolished to the regenerate; the rigour which made it so impossible to our Nature before, is now to the new born so mollified by the spirit that it seems facil and easie The Apostles indeed pressed on the uncon∣verted Jews and Gentiles, the impossibility of keeping the Law by ability of Nature corrupted. But when they have to do with regenerate Christians, they require to

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        the Law (which is the Rule of righteousness) truea 1.557 obedience in word and deed; theb 1.558 mor∣tifying of their members; thec 1.559 crucifying of the flesh with the affections and lusts thereof,* 1.560 d 1.561 resurrection to newness of life,e 1.562 walking in the spirit,f 1.563 overcoming of the world by faith; so that tho' no Man can say as Christ,g 1.564 Which of you can rebuke me of sin! yet every regenerate Christian can say of himself, which of you can rebuke me of being an Adulterer, Whoremonger, Swearer, Drunkard, Thief, Vsurer, Oppressor, Proud, Malicious, Covetous, Prophaner of the holy Sabbath, a Lyar, a neglecter of God's Publick service, and such like gross sins? else he is no true Christian. When a man casts off the con∣science of being ruled by God's Law, then Godh 1.565 gives him over to be led by his own lusts, the surest sign of a Reprobate sense. Thus the Law, which since the fall, no man by his own natural ability can fulfil, is fulfilled in truth, of every true regenerate Christian, through the gracious assistance ofi 1.566 Christ's Holy Spirit. And this Spirit God willk 1.567 give to every Christian that will pray for it, and incline his heart to keep his Laws.

        V. When the unregenerate man hears that Godl 1.568 delights more in the inward mind, than in the outward man: then he feigneth with himself, that all outward reverence and profession is but either superstitious, or superfluous. Hence it is that he seldom kneeleth in the Church; that he puts on his Hat at singing of Psalms, and the

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        publick Prayers; which the prophane Var∣let would not offer to do in the presence of a Prince or Noble man. And so that he keep his mind unto God, he thinks he may fashion himself (in other things) to the world. He divides his thoughts, and gives so much to God, and so much to his own lusts; yea, he will divide with God the Sab∣bath, and will give him almost the one half, and spend the other wholly in his own pleasures. But know, O carnal Man, that Almighty God will not be served by halfs, because he hath created and redeemed the whole Man. And as God detests the ser∣vice of the outward man without the inward heart, as hypocrisie? so he counts the in∣ward service without all external reve∣rence, to be meer prophaneness: he requireth both in his worship. In prayer therefore bow thy knees in witness of thy humiliation: lift up thine eyes and thy hand, in testimo∣ny of thy confidence, hang dow thy head, and smite thy brest, in token of thy contri∣tion; but especially call upon God with a sincere heart, serve him holily, serve him wholly, serve him only; for God and the Prince of this world, are two contrary † 1.569 masters, and therefore no man can pos∣sibly serve both.

        VI. The unregenerate Christian holds the hearing of the Gospel preached, to be but an indifferent matter, which he may use or not use at his pleasure; but who∣soever thou art, that will be assured in thy heart that thou art one of Christ's

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        Elect Sheep; thou must have a special care and conscience (if possibly thou canst) to hear God's Word Preached. For first the preaching of the Gospel is the chief ordinary means which God hath appointed to convert the souls of all that he hatha 1.570 predestinated to be saved; there∣fore it is calledb 1.571 the power of God unto sal∣vation to every one that believeth. And where this Divine Ordinance is not, thec 1.572 people perish, and whosoever shall refuse it,d 1.573 it shall be more tolerable for the Land of So∣dom and Gomorrah, in the day of Judgment, than for those people. Secondly, the preach∣ing of the Gospel is thee 1.574 Standard or En∣sign of Christ, to which all Soldiers and Elect People must assemble themselves; when this Ensign is displayed; as upon the Lord's Day, he is none of Christ's Peo∣ple, thatf 1.575 flocks not unto it; neither shall any drop of theg 1.576 rain of his Grace light on their souls. Thirdly, it is the ordinary means by which the Holy Ghosth 1.577 begetteth faith in our hearts, withouti 1.578 which we cannot please God. If the hearing of Christ's voice be the chief Mark of Christ's Elect k 1.579 sheep and of thel 1.580 Bridegrooms friends, then must it be a fearful mark of a repro∣bate m 1.581 goat either to neglect or contemn to hear the preaching of the Gospel.* 1.582 Let no man think this position foolish,n 1.583 for by this foolishness of preaching, it pleaseth God to save them which believe. Their state is there∣fore fearful, who live in peace without caring for the preaching of the Gospel.

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        Can men look for God's mercy and desp••••s his means?a 1.584 He (saith Christ of the Preach∣ers of his Gospel) that despiseth you despiseth me.b 1.585 He that is of God, heareth God's Word; ye therefore hear them not, because ye are not of God. Had not thec 1.586 Israelites heard Phine∣as's message, they had never wept. Had not the Baptist preached, the Jews had never d 1.587 mourned. Had not they who crucified Christ, heard Peter's Sermon, their hearts had never beene 1.588 pricked. Had not the Nine∣vites heard Jonasf 1.589 preaching, they had ne∣ver repented; and if thou wilt notg 1.590 hear andh 1.591 repent, thou shalt never be saved.

        VII. The opinion that the Sacraments are but bare signs and seals of God's promise and grace unto us, doth not a little hinder Piety; whereas indeed, they are seals as well of our service and obedience unto God; which service, if we perform not unto him, the Sacraments seal no Grace unto us. But if we receive them upon the resolu∣tion to be his faithful and penitent servants, then the Sacraments do not only signifie and offer, but also seal and exhibit indeed, the inward spiritual grace; which they out∣wardly promise and represent; and to this end Baptism is called thei 1.592 washing of Rege∣neration, and renewing of the Holy Ghost; and the Lord's Supper,k 1.593 The Communion of the Body and Blood of Christ. Were this truth believed, the holy Sacrament of the Lord's Supper would be oftener and with greater reverece received.

        VIII. The last, and not the least block

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        whereat Piety stumbleth in the course of Religion, is by adorning Vices with the names of Vertues, as to call drunken ca∣rousing, drinking of healths; spilling inno∣cent blood, Valour; Gluttony, Hospitality; Co∣vetousness Thriftiness; Whoredom, loving a Mistress; Simony, Gratuity; Pride, Grace∣fulness; Dissembling, Complement; Children of Belial, Good Fellows; Wrath, Hastiness; Ribaldry, Mirth. So on the other side, to call Sobriety in words and actions, Hypo∣crisie; Alms-deeds, Vain-glory; Devotion, Superstition; Zeal in Religion, Puritanism; Humility, Crouching; scruple of Conscience, Preciseness, &c. And whilst thus we call evil good, and good evil, true Piety is much hindred in her progress. And thus much of the first hindrance of Piety, by mista∣king the true sence of some special places of Scripture, and grounds of Christian Re∣ligion.

        The second hindrance of Piety.

        2. The evil example of great Persons. The practice of whose prophane lives they preferr for their imitation, before the Precepts of God's holy Word. So that when they see the greatest Men in the State, and many chief Gentlemen in their Country, to make neither care nor Conscience to hear Sermons, to receive the Communion, nor to sanctifie the Lord's Sabbath, &c. but to be Swearers, Adulterers, Carousers, Oppressors, &c. Then they think that the using of these holy Ordinances, are not matters of so great moment; for if they were, such great and

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        wise Men would not set so little by them. Hereupon they think, that Religion is not a matter of necessity. And therefore where they should (like Christians) row against the stream of impiety towards Heaven, they suffer themselves to be car∣ried with the multitude down right into Hell, thinking it impossile that God will suf∣fer so many to be damned: Whereas, if the good of this world had not blinded the eyes of their minds, the Holy Scriptures would teach them, thata 1.594 Not many wise men after the flesh, not many mighty, not many noble are called, &c. but that for the most part theb 1.595 poor receive the Gospel; and that c 1.596 few rich men shall be saved. And that howsoever many are called, yet the chosen are but few.d 1.597 Neither did the multitude ever save any from damnation. As God hath advanced men in greatness above others, so doth God expect, that they in Religion and Piety should go before others; other∣wise greatness abused (in the time of their Stewardship) shall turn to their greater con∣demnation in the day of their accounts.* 1.598 At what time sinful great and mighty men, as well as the poorest slaves and bond-men, shall wish,* 1.599 that the Rocks and Mountains may fall upon them, and hide them from the presence of the Judge, and from his just deserved wrath. It will prove but a miserable so∣lace, to have a great company of great Men partakers with thee, of thine eter∣nal torments. The multitude of sinners, doth not extenuate, but aggravate sin,

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        as in Sodom. Better it is therefore with a few to be saved in the Ark, than with the whole world to be drowned in the flood. Walk with the few godly in the Scriptures narrow path to Heaven; but crownd not with the godless multitude,* 1.600 in the broad way to Hell.* 1.601 Let not the examples of irreligious great men hinder thy repentance; for their greatness cannot at that day exempt them∣selves from their own most grievous pu∣nishment.

        The third hindrance of Piety.

        3. The long escape of diserved punish∣ment in this life. Because sentance (saith Solomon) is not speedily executed against an evil worker;* 1.602 therefore the hearts of the chil∣dren of men are fully set in them to do evil, not knowing that the boutifulness of God a 1.603 leadeth them to repentance. But when his patience is abused,* 1.604 and man's sins are ri∣pened, his Justice will at once bothb 1.605 be∣gin and make an end of the sinner;* 1.606 and he will recompence the slowness of his delay with the grievousness of his punishment. Though they were suffered to run on the score all the days of their life; yet they shall be sure to pay the utmost farthing at the day of their death. And whilst they suppose themselves to be free from Judgment, they are already smitten with the Heaviest of God's Judgments, a c 1.607 heart that cannot repent. The stone in the reins or bladder, is a grievous pain that kills many a man's body; but there is no disease to the stone in the heart,

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        whereof* 1.608 Nabal died, and which killeth millions of Souls. They refuse the trial of Christ and his Cross; but they are stoned by Hell's Executioner to eternal death.

        Because many Nobles and Gentlemen are not smitten with present judgment, for their outrageous Swearing, Adultery, Drunkenness, Oppression, prophaning of the Sabbath, and disgraceful neglect of God's Worship and Service, they begin to doubt of Divine Providence and Justice. Both which two Eyes, they would as willingly put out in God, as the Philistines bored out the eyes of Sampson.* 1.609 It is greatly therefore to be feared lest they will provoke the Lord to cry out against them, as Sampson against the Philistines. By neglecting the Law, and walking after their own hearts, they put out, (as much as in them lieth) the eyes of my Providence and Justice. Lead me therefore to these chief Pillars, where∣upon the Realm standeth, that I may pull the Realm upon their heads, and be at once avenged on them for my two eyes.* 1.610 Let not God's patience hinder thy repen∣tance; but because he is so patient, there∣fore do thou the rather repent.

        The fourth hindrance of Piety.

        4. The presumption of God's mercy. For when Men are justly convinced of their sins, forthwith they betake themselves to this Shield, Christ is merciful; so that every sinner makes Christ the Patron of his sin; as though he had come into the world to bolster sin, and not to destroy the

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        works of the Devil.* 1.611 Hereupon the carnal Christian presumeth, that though he con∣tinueth a while longer in his sin, God will not shorten his days. But what is this but to be an implicite Atheist? Doubting that either God seeth not his sins; or if he doth, that he is not just; for if he believeth that God is just, how can he think that God, who for sin so severely punisheth others, can love him who still loveth to conti∣nue in sin? True it is, Christ is merciful; but to whom?* 1.612 only to them that repent and turn from iniquity in Jacob.* 1.613 But if any man bless himself in his heart, saying, I shall have peace, although I walk according to the stubbornness of mine own heart, thus, ad∣ding drunkenness to thirst; the Lord will not be merciful unto him, &c.* 1.614 O mad Men! who dare bless themselves, when God pro∣nounceth them accursed? Look therefore how far thou art from finding repentance in thy self; so far art thou from any assu∣rance of finding mercy in Christ.* 1.615 Let therefore the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mer∣cy upon him; and to our God, for he is very ready to forgive.

        Despair is nothing so dangerous as pre∣sumption: For we read not in all the Scri∣ptures of above three or four, whom roar∣ing Despair overthrew; but secure Presum∣ption hath sent millions to perdition without any noise. As therefore the Damosels of Israel sang in their Dances:* 1.616 Saul hath

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        killed his thousands, and David his ten thou∣sands, so may I say, that despair of God's mercy hath damned thousands, but thea 1.617 pre∣sumption of God's mercy hath damned ten thousands, and sent them quick to Hell, where now they remain in eternal tor∣ments, without all help or ease, or hope of redemption. God spared theb 1.618 Thief, but not his fellow; God spared one, that no Man might despair; God spared but one, that no Man should presume. Joyful assurance to a Sinner that repents;* 1.619 no comfort to him that remains impenitent. God is infinite in mercy, but to them only, who turn from their sins to serve him in holiness, without which no man shall see the Lord, Heb. 12. 14. To keep thee therefore from the hinder∣ance of presumption, remember, that as Christ is a Saviour, soc 1.620 Moses is an Accuser. Live therefore, as though there were no Gospel; die, as though there were no Law. Pass thy life, as though thou wert under the conduct of Moses; depart this life, as if thou knewest none but Christ, and him crucified. Presume not, if thou wilt not perish;d 1.621 Repent, if thou wilt be saved.

        The fifth hinderance of Piey.

        5. Evil company▪ commonly term'd good fellows: but indeed, the Devil's chief in∣struments to hinder a wretched Sinner from repentance and Piety. The first sign of God's favour to a Sinner, is to give him grace to forsake evil companions; such who wilfully continue in sin, contemn the means of their Calling, gibing at the sin∣cerity

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        of profession in others, and shaming Christian Religion by their own prophane lives.* 1.622 These sit in the seat of the scorners. For as soon as God admits a sinner to be one of his People, he bids him, Come out of Babylon. Every lewd company is a Baby∣lon out of which,* 1.623 let every child of God either keep himself; or, if he be in, think that he hears his Father's voice sound∣ing in his ears, Come out of Babylon, my child. As soon as Christ looked in mercy upon Peter, he went out of the company that was in the High-Priest's Hall, and wept bit∣terly for his offence.* 1.624 David vowing (upon recovery) a new life said,* 1.625 Away from me all ye workers of iniquity, &c. As if it were im∣possible to become a new man, till he had shaken off all old ill Companions. The truest proof of a man's Religion, is the qua∣lity of his companions. Prophane companions are the chief enemies of Piety, and quel∣lers of holy motions. Many a time is poor Christ (offering to be new born in thee) thrust into the Stable;* 1.626 when these lewd companions by their drinking, plays, and jests, take up all the best Rooms in the Inn of thy heart. Oh let not the company of earthly sinners hinder thee from the So∣ciety of heavenly Saints and Angels.

        The sixth hindrance of Piety.

        6. A conceited fear, least the practice of Piety should make a Man (especially a young Man) to wax too sad and pensive; whereas indeed none can better joy, nor have more cause to rejoyce, than pious

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        and religious Christians. For as soon as they are justified by faith,* 1.627 they have peace with God, than which there can be no grea∣ter joy. Besides, they have already the Kingdom of grace descended into their hears, as an assurance that (in God's good time) they shall ascend into his Kingdom of glory. This Kingdom of grace consists in three things:* 1.628 First, Righteousness, for ha∣ving Christ's righteousness to justifie them before God, they endeavour to live righ∣teously before men. Secondly, Peace, for the peace of conscience inseparably followeth a righteous conversation. Thirdly, the joy of the Holy Ghost, which joy is only felt in the peace of a good conscience; and is so great,* 1.629 that it passeth all understanding. No tongue can express it, no heart can con∣ceive it,* 1.630 but only he that feels it.* 1.631 This is that fulness of joy which Christ promised his Disciples, in the midst of their trou∣bles, a joy that no man could take from them. The feeling of this joy, David upon his repentance begged so earnestly at the hands of God;* 1.632 Restore me to the joy of thy sal∣vation. And if the Angels in Heaven re∣joyce so much at the conversion of a sinner,* 1.633 the joy of a sinner converted must needs be exceeding great in his own heart. It is worldly sorrow that snows so timely upon men's heads,* 1.634 and fills the furrows of their hearts, with the sorrows of death. The godly sorrow of the Godly (when God thinks it meet to try them) cau∣seth in them repentance not to be repented of;

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        for it doth but further their salvation; and in all such tribulation, they shall be sure to have the Holy Ghost to be theira 1.635 Comforter; who willb 1.636 make our consolation to abound through Christ, as the sufferings of Christ shall abound in us. but whilest a man liveth in impiety, he hath (c 1.637) no peace, saith Esay; d 1.638 his laughter is but madness (saith Solomon) his riches are bute 1.639 clay (saith Habbakkuk) nay, the Apostle accounts them no better thanf 1.640 dung,* 1.641 in comparison of the pious man's treasure; all his joys shall end in woes, saith Christ. Let not therefore this false fear hinder thee from the practice of Piety. Better it is to go sickly (with La∣zarous) to Heaven, than full of mirth and pleasure with Dives to Hell. Better it is to mourn for a time with men, than to be tormented for ever with Devils.

        The seventh hindrance of Piety.

        7. And lastly,* 1.642 the hope of long life: for were it possible that a wicked liver thought this year to be his last year; this month his last month; this week his last week; but that he would change and amend his wicked life? no verily, he would use the best means to repent, and to become a new man. But as the rich man in theg 1.643 Gospel promised himself many years to live in mirth, ease, and fulness, when he had not one night to live longer; so, many wicked Epicures falsly promise themselves the age of many years, when the thread of their life is already almost drawn out to an end.* 1.644 So Jeremy ascribes the cause of the Jews sins and

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        calamities to this,* 1.645 that she remembered not her last end.

        The longest space betwixt a man's coming by the womb, and going by the grave is but short,* 1.646 for man that is born of a woman, hath but a short time to live: He hath but a few days, and those full of no∣thing but troubles. And except the Pra∣ctice of Piety, how much better is the state of the child that yesterday was bap∣tized, and to day is buried, than Methu∣salem's, who lived nine hundred sixty nine years and then died? of the two, happier the Babe; because he had less sin and fewer sorrows. And what now remains of both, but a bare remembrance? What trust should a man repose in long life? seeing the whole life of man is nothing but a lin∣gring death: so that as the Apostle pro∣tests. (a 1.647 a man dieth daily.

        Hark in thine ear, O secure fellow; thy life is but ab 1.648 puff of breath in thy no∣strils, trust not to it. Thy Soul dwells in a house of clay, that will fall ere it be long; as may appear by the dimness of thy eyes the deafness of thy ears, the wrinkles in thy cheeks, the rottenness of thy teeth, the weakness of thy sinews, the trembling of thy hands, the kalender in thy bones, the shortness of thy sleep, and every gray hair, as so many Summoners, bids thee prepare for thy long home. Come, let us in the mean while walk to thy Fathers Coffin: break open the lid, see here,* 1.649 how that corruption is thy Father,

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        and the worm thy Mother and Sister: seest thou how these are? so must thou be ere long: fool! thou knowest not how soon, Thy Hour-glass runneth apace, and in all places, Death in the mean while waiteth for thee.

        The whole life of man (save what is spent in God's service) is but a foolery:* 1.650 for a man lives forty years before he knows himself to be a fool: and by that time he seeth his folly, his life is finished.

        Hark, Husbandman, before thou seest many more crops of Harvest, thy self shall be ripe, and Death will cut thee down with his sickle. Hark, Tradseman, ere many six months go over, thy last month will come on; after which thou shalt trace away and trade no longer. Hark, most grave Judge, within a few terms, the term of thy life approacheth, wherein thou shalt cease to judge others, and go thy self to be judged. Hark, O man of God, that goest to the Pulpit, preach this Sermon, as it were thy last that thou shouldest make to thy people. Hark, Noble man, lay aside the high conceit of thy honour, Death, ere it be long* 1.651 will lay thine honour in the dust, and make thee as base as the Earth that thou treadest under thy feet▪ Hark, thou that now readest this book, assure thy self ere it be long there will be but two holes where now thy two eyes are placed; and others shall read the truth of this lesson upon thy bare Skull, which now thou readest in this little book; how soon I

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        know not, but this I am sure of;a 1.652 that thy time is appointed, thyb 1.653 months are determined, thyc 1.654 days are numbred, and thy veryd 1.655 last hour is limited, beyond which thou shalt not pass; For then, the first-horn of death mounted on hise 1.656 pale horse, shall alight at thy door; and (notwithstanding all thy wealth and honour, and the tears of thy dearest friends) will carry thee away bound hand and foot, as his Prisoner, and keep thy body under a load of earth, until that day come, wherein thou must be brought forth tof 1.657 receive according to the things which thou hast done in the body, whether it be good or evil. O let not then the false hope of an un∣certain long life hinder thee from becom∣ing a present Practiser of religious Piety! Godg 1.658 offereth grace to day,* 1.659 but who pro∣miseth to morrow?* 1.660 there are now in Hell many young Men, who had purposed to repent in their old age, but Death cut them off in their impenitency, ere ever they could attain to the time they set for their repentance. The longer a man runs in a disease, the harder it is to be cured; for cu∣stom of sin breeds hardness 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 go a far and foul journey,* 1.661 will not lay the heaviest burthen upon the weakest horse. And with what con∣science canst thou lay the great load of re∣pentance on thy feeble and tired old age, whereas now in thy chiefest strength

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        thou canst not lift it, but art ready to stagger under it. Is it wisdom for him that is to sail a long and dangerous Voy∣age, to lie playing and sleeping, whilst the Wind serveth and the Sea is calm, the Ship sound, the Pilot well, Mariners strong; and then set forth when the Winds are contrary, the Weather tempestu∣ous, the Sea raging, the Ship rotten, the Pilot sick, and the Sailers languishing? Therefore, (O sinful Soul) begin now thy conversion to God, whilst life, health, strength, and youth last: before, those† 1.662 years draw nigh, when thou shalt say, I have no pleasure in them. God ever required in his service, theb 1.663 first-boorn; and thec 1.664 first-fruits; and those to be ffered unto him without delay. So justd 1.665 Abel offered unto God his firstlings, and fattest Lambs: and reason good, that the best Lord should be first, and best served. All God's servants should therefore,e 1.666 remember to serve their Creator in the days of their youth; andf 1.667 early in the morning, like Abraham, to sacrifice unto God the Young Isaac of their Age. g 1.668 Ye shall not see my face (saith Joseph to his Brethren) except you bring your younger brother with you. And how shalt thou look in the face of Jesus, if thou givest thy younger years to the devil, and bringest him nothing but thy blind, lame, and decrepid old age? Offer it unto thyh 1.669 Prince, saith Ma∣lachy. If he will not accept such a one to serve him, how shall the Prince of Prin∣ces admit such a one to be his servant?

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        If the King of Babel would have young men (well favoured,* 1.670 and such as had ability in them) to stand in his palace,* 1.671 shall the King of Heaven have none to stand in his Courts, but the blind the lame, such as the soul of David hated? Thinkest thou when thou hast served Satan with thy prime years, to satisfie God with thy dotage? take heed lst God turn thee over to thy old Master again: that as thou hast all the days of thy life done his Work, so he may in the end pay thee thy Wages. Is that time fit to under∣take by the serious exercises of repentance (which is the work of works) to turn thy sinful soul to God, when thou art not able with all thy strength to turn thy weary bones on thy soft bed? If thou find'st it so hard a matter now, thou shalt find it far harder then. For thy sin will wax stronger, thy strength will grow weaker, thy conscience will clog thee, pain will distract thee, the fear of death will amaze thee, and the visi∣tation of friends will so disturb thee, that if thou be not furnished afore-hand with store of faith, patience and consolation, thou shalt not be able either to mediate thy self, or to hear the word of comfort from others; not to pray alone, nor to joyn with others who pray for thee. It may be thou shalt be taken with a dumb palsie, or such a deadly senselesness, that thou shall neither re∣member God, nor think upon thine own estate, and dost thou not well deserve, that God should forget to save thee in thy death, who art so un∣mindful now to serve him in thy life? the fear

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        of Death, will drive many at that time to cry,* 1.672 Lord, Lord, but Christ protesteth that he will not then know them for his: Yea, ma∣ny shall then (like Esau) with tears seek to repent,* 1.673 and yet find no place of repentance. For Man hath not free-will to repent when he will, but when God will give him grace. And if Mercy shewed her self so inexorable, that she would not open her gates to so tender suitors as Virgins,* 1.674 to so earnest suitors as knekers, because they knocked too late; How thinkest thou that she will ever suffer thee to enter her gates, being so impure a wretch, that nver thinkest to leave sin, till sin first leaveth thee, and didst never yet knock with thine own fists upon the breasts of a penitent heart? and justly doth her grace deny to open the gates of Heaven, when thou knock∣est in thine adversity, who in thy prosperity wouldest not suffer Christ whilst he knock∣ed,* 1.675 to enter in at the door of thy heart. Trust not either late repentance, or long life; not late repentance, because it is much to be feared, lest that the repentance, which the fear of Death enforceth, dies with a man dying. And the Hypocrite, who deceived others in his life, may deceive himself in his death. God accepteth none but free-will offerings, and the repentance that pleaseth him must be voluntary, and not of constraint. Not long life† 1.676 for old age will fall upon the neck of youth: and as nothing is more sure than Death, so nothing is more uncertain than the

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        time of dying. Yea often times when ripe∣ness of sin is hastened by outragiousness of sinning, God suddenly cutteth off such vicious livers, either with the sword, in∣temperateness, luxury, surfeit, or some other fearful manner of sickness Mayst thou not see, that it is the evil spirit that persuades thee to deferr thy repentance till old Age,* 1.677 when experience tells thee, that not one of a thousand that takes thy course doth ever attain unto it? Let Goa's holy Spirit move thee, not to give thy self any longer † 1.678 to eat and drink with the drunken, lest thy master send death for thee in a day when thou lookest not for him, and in an hour that thou art not aware of: and so suddenly cut thee off, and appoint thee thy portion with the hpocrites, where shall be weeping ad gnashing of teeth. But if thou lovesta 1.679 long life, fear God,* 1.680 and long for life everlasting. The longest life here,* 1.681 when it is come to the Period, will appear to have been but as ab 1.682 tale that is told, ac 1.683 vanishing vapour, a flittingd 1.684 shadow, a seeminge 1.685 dream, a glo∣rious f 1.686 flower, growing and flourishing in theg 1.687 morning, but in the evening cut down and withered; or like ah 1.688 Weavers shuttle, which by winding here and there swiftly unwinded it self to an end. It is but a i 1.689 moment, saith St. Paul. O then the mad∣ness of Man! that for a moment ofk 1.690 sin∣ful pleasure, will hazard the loss of anl 1.691 E∣ternal weight of glory.

        These are the seven chief hinderers of Piety, which must be cast out like Mary

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        Magdalen's seven Devils,* 1.692 before ever thou canst become a true Practicer of Piety,* 1.693 or have any sound hope to enjoy either fa∣vour 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 slave of sin, Death's Vassal, and Worms Meat; whose thoughts are vain, whose deeds are vile, whose pleasures have scarce beginnings, whose miseries never know end; what wise Man would incurr these helish torments, tho' he might by living in sin, purchase to himself for a time the Empire of Augustus, the riches of Croesus, the pleasures of Solomon, the policy of Achitophel, the voluptuous fair, and fine apparel of Di∣ves? for what should it avail a Man (as our Saviour saith) to win the whole world far a time, and then to lose his soul in hell for ever?

        And seeing that likewise thou seest how great is thy happiness in Christ; and how vain are the hindrances that debar thee from the same; bware (as the Apo∣stle exhorteth) of the deceitfulness of sin.* 1.694 For that sin which seems now to be so pleasing to thy corrupt nature, will one day prove the bitterest enemy to thy distressed soul; and in the mean while harden (un∣awares) thine impenitent heart.

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        Sin (as a Serpent) seems beautiful to the eye; but take heed of the sting behind; whose venomous Effects if thou knewest, thou wouldest as carefully fly from sin, as from a Serpent: For,

        1. Sin did never any Man good: and the more sin a Man hath committed, the more odious he hath made himself to God, the more hateful to all good Men.

        2. Sin brought upon thee all the evil, crosses, losses, disgraces, and sicknesses, that ever befel thee.* 1.695 Fools (saith David) by reason of their transgressions, and because of their iniquities, are afflicted. Jeremy, in lamenting manner, asketh the question; Wherefore is the living man sorrowful?* 1.696 The Holy Ghost answereth him; Man suffereth for his sin. Hereupon the Prophet takes up that doleful out-cry against sin, as the cause of all their miseries,* 1.697 Wo now unto us that ever we have sinned.

        3 If thou dost not speedily repent thee of thy sins, they will bring upon thee yet far greater plagues, losses, crosses, shame and judgments, than ever hitherto befel thee. Read Levit. 26. ver. 18, &c. Deut. 28▪ 15, &c.

        4. And lastly, if thou wilt not cast off thy sin;* 1.698 God (when the measure of thine ini∣quity is full) will cast thee off for thy sin: for as he is just, so he hath power to kill and cast into hell all hardened and impenitent sinners. If therefore thou wilt avoid the cur∣sed effects of sin in this life, and the eternal wrath due thereto in the world to come,

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        and be assured that thou art not one of those who are given over to a reprobate sense;* 1.699 Let then (O sinner) my counsel be ac∣ceptable unto thee: break off thy sins by righte∣ousness and thine iniquities by shewing mercy towards the poor: O let there (at length) be an healing of thine error! Nathan used but one Parable,* 1.700 and David was converted; Jonas preached but once to Nineveh,* 1.701 and the whole City repented:* 1.702 Christ looked but once on Peter, and be went out, and wept bitterly. And now, that thou art oft, and so lovingly intreated, not by a Prophet, but by Christ the Lord of Prophets; yea, that God himself, by his Embassadors, doth pray thee to be reconciled unto him;* 1.703 leave off thine adultery, with David; repent of thy sins like a true Ninevite, and whilst Christ looketh in mercy upon thee, leave thy wicked companions, and weep bitterly for thine offences. Content not thy self with that formal Religion, which unregenerated Men have framed to themselves instead of sincere devotion: for in the multitude of Opinions most Men have almost lost the practice 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 he is addicted to all kind of vices (for there is an antipathy betwixt some vices;) but re∣member that Christ saith, Except your righ∣teousness shall exceed the righteousness of the Scribes and Pharisees,* 1.704 ye shall in no case en∣ter into the kingdom of Heaven. Consider

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        with thy self how far thou comest short of the Pharises in Fasting, Praying, fre∣quenting the Church, and in giving of Alms: Think with thy self how many Pagans, who never knew Baptism, yet in moral virtues, and honesty of life, do go far be∣yond thee. Where is then the life of Christ thy Master? and how far art thou from being a true Christian, if thou dost willingly yield to live in any one gross sin? thou canst not have a regenerated soul, tho' thou reformest thy self like Herod,* 1.705 from many other Vices. A true Chri∣stian must have respect to walk in the truth of his heart, in all the Command∣ments of God alike,* 1.706 for (saith St. James) He that shall offend in one point of the Law (wilfully) is guilty of all.* 1.707 And Peter bids us lay aside (not some, but) all malice, guile and hypocrisies, &c. One sin is enough to damn a Man's Soul without repentance: dream not to go to Heaven by any nearer, or easier way than Christ hath traced unto us in his word. The way to Heaven is not easie or common, but* 1.708 strait and narrow; yea, so narrow, that Christ protesteth, thatb 1.709 a rich man shall hardly enter into the Kingdom of Heaven▪ and that those who enter are but ac 1.710 few; and that those few cannot get in but byd 1.711 striving, and that some of those who strive to enter in shall not be able. This all God's Saints (whilst they here lived) knew well: when with so often fastings, so ear∣nest prayers; so frequent hearing the Word, and receiving the Sacraments and wih

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        such abundance of tears they devouly begged at the hands of God for Christ's sake to be received into his Kingdom.

        If thou wilt not believe this truth, I assure thee, that the Devil, which per∣swades thee now, that it is easie to attain Heaven, will tell thee hereafter, that it is the hardest business in the world. If there∣fore thou art desirous to purchase sound assurance of salvation to thy Soul, and to go the right and safe way to Heaven, get forthwith (like a wise Virgin) the Oyl of Piety in the lamp of thy conversation,* 1.712 that thou maist be in a continual readiness to meet the Bridegroom, whether he cometh by Death, or by Judgment. Which that thou mayest the better do, let this be thy daily practice.

        How a private man must begin the morning with Piety.

        AS soon as ever thou awakest in the Morning, keep the door of thy heart fast shut, that no earthly thought may en∣ter, before that God be come in first: and let him (before all others) have the† 1.713 first place therein. So all evil thoughts, ei∣ther will not dare to come in, or shall the easier be kept out: and the heart wil more favour of piety and godliness all 〈◊〉〈◊〉 day after. But if thy heart be not (at thy first waking) filled with some Mdaions of God, and his Word; and dested like the * 1.714 lamp in thae Tabernacle, every morning and

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        evening, with the Oyl Olive of God's Word; and perfumed with the sweet* 1.715 Incense of Prayer: Satan will attempt to fill it with worldly cares, or fleshly desires, so that it will grow unfit for the service of God all the day after, sending forth nothing but the stench of corrupt and lying words, and of rash and blasphemous Oaths.

        Begin therefore every days work with God's Word and Prayer. And offer up unto God upon the Altar of ab 1.716 contrite heart, thec 1.717 groans of thy spirit, and thed 1.718 calves of thy lips, as thy morning sacrifice, and the first-fruits of the day: and as soon as thou awakest, say unto him thus.

        A short Soliloquy, when one first wakes in the Morning.

        MY Soul waiteth on thee,* 1.719 O Lord, more than the Morning Watch watcheth for the Morning.* 1.720 O God therefore be merciful unto me, and bless me, and cause thy face to shine upon me:* 1.721 fil me with th Mercy this Morning, so shall I rejoyce and be glad all my days.

        Meditations for the Morning.

        Then Meditate,

        1. HOw Almighty God can (in the Re∣surrection) as easily raise up thy bdy out of he grave, from the sleep of death, as he hath this Morning wakened thee in thy bed out of the sleep of nature. At the dawning of which Resurrection

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        day Christa 1.722 shall come to be glorified in his Saints, and every one of the bodies of the b 1.723 thousands of his Saints (beingc 1.724 fashioned like unto his glorious body) shall shine as bright as thed 1.725 Sun. All the Angels shining likewise in their glory, the Body of Christ surpassing them all in splendor and glory; and the Godhead excelling it. If the rising of one Sun makes the Morning-Sky so glo∣rious, what a bright-shining and glorious Morning will that be, when so many thou∣sand thousands of Bodies, far brighter than the Sun, shall appear and accompany Christ as hi glorious ra, coming to keep his general Sessions ofe 1.726 Righteousness, and to judge the wickedf 1.727 Angels, and allg 1.728 un∣godly Men? and let not any transitory profit, pleasure, or vain glory of this day, cause thee to lose thy part and portion of the eternal bliss and glory of that Day, which is properly termed the Resurrecti∣on of the Just.* 1.729 Beasts have bodily eyes to see the ordinary light of the day; but en∣deavour thou with the eyes of Faith, to fore-see the glorious light of that Day.

        2. That thou knowest not how near the evil spirit (which night and day like a roar∣ing Lion,* 1.730 walketh about seeking to devour thee) was unto thee whilst thou slept'st,* 1.731 and wast not able to help thy self, and that thou knowest not what Mischief▪ he would have done to thee, had not God h 1.732 hedged thee and thine, with hisi 1.733 ever∣waking providence, and guarded thee with his holy and blessedk 1.734 Angels.

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        3. If thou hearest the Cock crow, re∣member * 1.735 Pter to imitate him; and call to mind that Cock-crowing sound of the last Trumpet, which shall waken thee from the dead, and consider in what case thou wert, if it sounded now: and become such, as thou wouldst with to be then, lest at that day thou wilt wish that thou hadst never seen this; yea,b 1.736 curse the day of thy natural birth, for want of being c 1.737 new born by spiritual grace.† 1.738 When the Cock crows, the Thief despairs of his hope, and gives over his nights enterprise: So the Devil ceaseth to tempt or attemp any further, when he hears the devout Soul wakening her self with Morning-Prayer.

        4. Remember that Almighty God is about thy bed,* 1.739 and seeth thy down-lying and thy up-rising, understandeth thy thoughts, and is acquainted with all thy ways. Remember likewise, that his Holy Angels, who guard∣ed and watched over thee all night, do also behold how thoud 1.740 wakest and risest. Do all things therefore as in the awful presence of God, and in the sight of his holye 1.741 Angels.

        5. As thou art putting on thine apparel, remember that they were first given as coverings of shame, being the filthy effect of sin; and that they were made but of the offails and excrements of dead Beasts Therefore, whether thou respect the stuff or the first institution thou hast so little cause to be proud of them, that thou hast

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        great cause to be humbled at the sight and wearing of them: seeing the richest apparel are but fine covers of the foulest shame. Meditate rather, That as thine apparel serves to cover thy shame, and to fence thy body from cold: so thou shouldest be as careful to cover thy soul with thata 1.742 wed∣ding-garment, which is theb 1.743 righteousness of Christ,* 1.744 and (because apprehended by our faith) called the righteousness of the Saints:* 1.745 Lest whilest we are richly apparalled in the* 1.746 sight of Men,* 1.747 we be not found to walkc 1.748 na∣ked (so that all our filthiness be seen) in he sight of God. But that with his righte∣ousness (as with a Robe) we may cover our selves from perpetual shame; and shield our Souls from that fiery cold that will procure eternal weeping and gnashing of Teeth.* 1.749 And withal, consider how blessed a people were our Nation, if every silken suit did cover a sanctified Soul. And yet a Man would think, that on whom God bestowed most of these outward blessings,* 1.750 of them he shuld receive greatest inward thanks. But if it prove otherwise, their reckoning will prove the heavier in the day of their accounts.

        6. Consider, how God's Mercy is re∣newed unto thee every Morning,* 1.751 in gi∣ving thee (as it were) a new life:* 1.752 and in causing the Sun after his uncessant Race, to rise again to give thee light. Let not then his glorious light burn in vain: but prevent rather (as often as thou canst) the Sun-rising, to give God thanks:

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        and kneeling down at thy bed-side,* 1.753 salute him at the day-spring, with some devout Antelucanum, or Morning-Soliloqui: con∣taining an humble confession of thy sins, the pardon of all thy faults, a thanksgiving for all his benefits, and a craving of his gra∣cious protection to his Church, thy self, and all that do belong unto thee.

        Brief directions how to read the Holy Scri∣ptures once every year over, with ease, pro∣fit, and reverence.

        BUt for as much, that as faith is the soul, so reading and meditating of the Word of God, are the Parents of Prayers: there∣fore before thou prayest in the Morning, first, read a Chapter in the word of God; then meditate a while with thy self how many excellent things thou canst remem∣ber out of it.

        As first: what good counsels or exhor∣tations to good works, and to holy life.

        Second what threatnings of judgments against such and such a sin: and what fear∣ful examples of Gods punishment or ven∣geance upon such and such sinners.

        Thirdly, what blessings God promiseth to patience, chastity, mercy, alms-deed, zeal in his service, charity, faith, and trust in God and such like Christian vertues.

        Fourthly, what gracious deliverances God hath wrought, and what spcial bles∣sings he hath bestowed upon them, who were his true and zealous servants.

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        Fifthly, Apply these things to thine own heart, and read not these Chapters, as matters of Historical discourse: but as if they were so many Letters or Epistles sent down from God out of Heaven unto thee: for whatsoever is witten, is written for our learning, Rom 15. 4.

        Sixthly, Read them therefore with that reverence, as if God himself stood by, and spake these words unto thee, to excite thee to those virtues; to dissuade thee from those vices; assuring thy self, that if such sins (as thou readest there) be found in thee without repentance, the like plagues will fall upon thee; but if thou doest pra∣ctise the like piet▪ and vertuous deeds, the like blessigs shall come unto thee and thine.

        In a word, apply all that thou readest in H Scripture, to one of these two heads chiefly; either to confirm thy faith; or to increase thy repentance; for as Sustine & Abstine, bear and forbear,* 1.754 was the Epitome of a good Philosopher's life, so Crede & Resipisee, believe and repent, is the whole sum of a true Christian's profession. One Chapter thus read with understanding, and meditated with application, will better feed and comfort thy soul, than five read and run over without marking their scope or sense, or making any use thereof to thine own self. If in this manner thou shalt read three Chapters every day; one in the Morning, and another at Noon, and the third at Night (reading so many Psalms in∣stead of a Chapter as our Church Liturgy

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        appoints for morning or evening Prayers) thou shalt read over all the Canonical a 1.755 Scripture in a year, except six Chapters, which thou maist add to the task of the last day of the year. The reading of the Bible in order will help thee the better to understand both the History and scope of the H. Scripture. And as for theb 1.756 Apocry∣pha, being but penned by Man's spirit, thou maist read them at thy pleasure, but be∣lieve them so far as they agree with the Canonical Scripture, which is indited by the Holy Ghost.

        But it may be thou wilt say, that thy business will not permit thee so much time, as to read every morning a Chapter, &c. O Man, remember that thy life is but short, and that all this business is but for the use of this short life; but salvation or damna∣tion is everlasting. Rise up therefore every morning by so much time the earlier; de∣fraud thy foggy flesh of so much sleep, but rob not thy soul of her food, nor God of his service; and serve the Almighty duly whilst thou hast time and health.

        Having thus read thy Chapter, as thou art about to pray, remember that God is a God ofc 1.757 holiness, whereof he warneth us by re∣peating so often,d 1.758 Be ye holy, for I am holy.

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        And when he devoured with a sudden fire, Nadab and Abihu, for offering unto him incense with* 1.759 strange fire, (like those now-a-days, who offer Prayers from hearts fraught with the fire of lust and malice:) the Lord would give no other reason of his judgment but this, I will be sanctified in them that come near me.* 1.760 As if he should have said, If I cannot be sanctified by them who are my servants, in serving me with that holiness that they should, I will be sanctified on them, by confound∣ing them with my just judgments, which, their lewdness doth deserve. God there∣fore cannot abide any wilful uncleanness, or filthiness in them, who serve him: in∣somuch that he commanded the Israe∣lites, That when they were in Camp against their Enemies, they should dig a hole with a paddle,* 1.761 and cover their excre∣ments: his reason is, For the Lord thy God walketh in the midst o thy Camp, to deliver the, and to give thee thine Enemies before thee: therefore thy host shall be holy, that he see no filthy thing in thee, and turn away from thee. If he will have Men to be so holy in time of war in the Field, how much more holiness expecteth he at our hands in time of peace in our houses? therefore saith Zophar in Job:* 1.762 If thou prepare thine heart and stretch out thine hand towards God to pray: if iniquity be in thy hand, put it far away, and let no wickedness dwell in thy Tabernacle.* 1.763 For, as Esay saith, If there be any uncleanness in our hands, (that

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        is, any sin whereof we have not repented) tho' we stretch not our hands unto him, and make many prayers, the Lord will hide his eyes from us, and will not hear our prayers. Therefore before thou prayest, let God see that thy heart is sorrowful for thy sin: and that thy mind is resolved (through the assistance of his grace) to amend thy faults. And then having washed thy self, and adorned thy body with apparl which beseemeth thy calling, and the Image of God, which thou bearest; shut thy chamber-door, and kneel down at thy bed-side, or some other con∣venient place, and in reverent manner lift∣ing up thy heart, together with thy hands and eyes, as in the presence of God, who seeth the inward intention of thy soul, offer up unto God from the Altar of a contrite heart, thy prayer as a morning-sacrifice, through the mediation of Christ, in these or the like words.

        A Prayer for the Morning.

        O Most mighty and glorious God, full of incomprehensible Power and Ma∣jesty, whose glory the very heaven of hea∣vens is not able to contain:* 1.764 look down from heaven upon me, thine unworthy servant, who here prostrate my self at the a 1.765 footstool of thyb 1.766 Throne of Grace. But look upon me, O Father, through the merits and mediation of Jesus Christ,c 1.767 thy beloved Son, in whom only thou art well pleased. For, of my self, I am not worthy to stand in thy presence, or to speak with mine unclean

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        a 1.768 lips to so holy a God as thou art. For thou know'st that inb 1.769 sin I was conceived and born, and that I have lived ever since in iniquity: so that I have broken all thy holy Commandments by sinful motions, un∣clean c 1.770 thoughts,* 1.771 evil words,* 1.772 and wicked* 1.773 worksd 1.774 omitting many of those duties of Piety which thou requirest for thy service, and committing many of those vices, which thou (under the penalty of thy displea∣sure)* 1.775 hast forbidden.* 1.776

        [Here thou maist confess unto God thy secret sins, which do most burthen thy conscience: with the circumstances of the time, place, person and manner, how it was committed, saying, But more especially, O Lord, I do here, with grief of heart, confess unto thee, &c.]

        And for these my sins,* 1.777 O Lord, I stand here guilty of thy curse,* 1.778 with all the mise∣ries of this life,* 1.779 and everlasting torments in hell fire,* 1.780 when this wretched life is ended▪ if thou shouldest deal with me according to my deserts. Yea, Lord, I confess, that it is thy mercy which endureth for ever,* 1.781 and thy compassion which never fails, that is the cause that I have not been long ago con∣sumed. But with thee, O Lord,* 1.782 there is mercy and plenteous redemption.* 1.783 In the mutitude therefore of thy Mercy,* 1.784 and confidence in Christ's Merits, I intreat thy divine Majesty, that thou wouldst not enter into judgment* 1.785 with thy servant, neither be extreme to mark what I have hitherto done amiss: for if thou dost, then then can no flesh be justified in thy sight,

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        nor any living stand in thy presence. But be thou merciful unto me,* 1.786 and wash away all the uncleanness of my sin,* 1.787 with the merits of that precious blood, which Jesus Christ hath shed for me. And seeing that he hath born the burthen of that curse,* 1.788 which was due to my transgressions. O Lord, deliver me from my sins, and from all those judg∣ments which hang over my head, as due unto me for them: and separate them as far* 1.789 from thy presence, as the East is from the West: bury them in the burial of Christ, that they may never have power to rise up against* 1.790 me to shame me in this life,* 1.791 or to condemn me in the world which is to come. And I beseech thee, O Lord, not only to wash a∣way my sins with the blood of thine imma∣culate Lamb;* 1.792 but also to purge my heart, by thy holy Spirit,* 1.793 from the dross of my natu∣ral corruption:* 1.794 that I may feel thy Spirit▪ more and more killing my sin in the power and practice thereof: so that I may with more freedom of mind, and liberty of will serve thee the everlasting God in righteousness* 1.795 and holiness this day. And give me grace, that by the direction and assistance of the same thy holy Spirit, I may presevere to be thy faithful and unfeigned servant unto* 1.796 my life's end: that when this mortal life is ended, I may be made a partaker of immor∣tality, and everlasting happiness in thy hea∣venly kingdom. In the mean time, O Lord, whilst it is thy blessed will and pleasure, that I may continue to spend, and end that small number and remnant of days, which thou

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        hast appointed for me to live in this vale of misery:* 1.797 Teach me so to number my days, that I may apply my heart unto wisdom: and as thou dost add days unto my life; so, good Lord, I beseech thee, add repentance and amendment to my days, that as I grow in years, so may I increase in grace, and favour with thee, and all thy people. And to this end, give unto 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, where∣with thou hast already endowed me; that so I may be the better enabled to lead such a godly life, and honest conversation, as that thy Name may thereby be glorified, others may take good example by me, and my soul may more chearfully feed on the peace of a good conscience,* 1.798 and be more replenished with the joy of the Holy Ghost. And hear, O Lord, according to my boun∣ded duty, I give thee most humble and hearty thanks, for all those Bessings which of thy goodness thou hast bestow∣ed upon me. And namely, for that thou hast of thy free love, according to thine eternal purpose,* 1.799 elected me before the founda∣tion of the world was laid,* 1.800 unto salvation in Jesus Christ: for that thou hast created me after thine own Image,* 1.801 and hast be∣gun to restore that in me,* 1.802 which was lost in our first Parents:* 1.803 for that thou hast effectually called me by the working of thy Spirit,* 1.804 in the preaching of the Gospel, and receiving of the Sacrament,* 1.805 to

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        the knowledge of thy saving grace and c 1.806 obedience of thy blessed will for that thou hast bought and redeemed me with the blood of thine only begotten Son,* 1.807 from the torments of Hell, amd thrall of Satan; for that thou hast by faith ind 1.808 Christ freely justified me,* 1.809 who am by nature the Child of wrath:* 1.810 for that thou hast in good mea∣sure * 1.811 sanctified me by thy holy Spirit, and given me so large a time to repent,* 1.812 toge∣ther with the means of repentance.* 1.813 I thank thee likewise, good Lord, for my life, health, wealth, food, raiment, peace, pro∣sperity and plenty: and for that thou hast preserved me this night from all perils and dangers of body and soul, and hast brought me lafe to the beginning of this day. And as thou hast now wakned my body from sleep; so I beseech thee waken my soul from sin, and carnal security: and as thou hast caused the light of the day to shine in my bodily eyes; so good Lord, cause the light of thy Word and holy Spirit,* 1.814 to illumi∣nate my heart: and give me grace, as one of thy children of light,* 1.815 to walk in all holy obedience before thy face this day:* 1.816 and that I may endeavour to keep faith and a clear conscience towards thee,* 1.817 and towards all men, in all my thoughts words and dealings. And so, good Lord, bless 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 com∣fort of mine own Soul and Conscience in that day, when I shall make my final

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        accounts unto thee for them. Oh my God, keep thy servant, that I do no evil unto any man this day: and let it be thy bles∣sed will,* 1.818 not to suffer the Devil, nor his wicked Angels, nor any of his evil Mem∣bers, or any malicious enemies, to have any power to do me any hurt or violence. But let the eye of thy holy providence watch over me for good and not for evil: and com∣mand thy holy Angels to pitch their Tents* 1.819 round about me, for my defence and safety, in me going out,* 1.820 and coming in, as thou hast promised they should do about them* 1.821 that fear thy Name. For,* 1.822 into thy hands O Father, I do here commend my soul, and body, my actions, and all that ever I have, to be guided, defended, and protected by thee: being assured, that whatsoever thou takest into thy custody cannot perish, nor suffer any hurt or harm. And if I at any time this day, shall through frailty forget thee; yet Lord, I beseech thee, do thou in mercy remember me.* 1.823 And I pray not unto thee, O Father, for my self alone, but I be∣seech thee also be merciful unto thy whole Church, and chosen people, wheresoever they live upon the face of the earth. De∣fend them from the Rage and Tyranny of the Devil, the World and Antichrist. Give thy Gospel a free and a joyful passage through the world, for the conversion of those who belong to thine Election and Kingdom.

        Bless the Churches and Kingdoms (where∣in* 1.824 we live) with the continuance of Peace,* 1.825

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        Justice,* 1.826 and true Religion. Defend the King's Majesty from all his Enemies,* 1.827 and grant him a long life in health, and all hap∣piness to reign over us. Bless our graci∣ous Queen Mary, Prince Charles, the Lady Mary, the Lady Elizabeth and her Prince∣ly Issue. Increase in them all heroical gifts, and spiritual graces,* 1.828 which may make them fit for those places, for which thou hast ordained them. Direct all the Nobili∣ty, Bishops, Ministers, and Magistrates of this Church and Common-wealth, to govern the Commons in true religion, justice, obedi∣ence, and tranquility. Be merciful unto all the Brethren which fear thee, and call up∣on thy name; and comfort as many among them as are sick,* 1.829 and comfortless in body, or mind: especially be favourable to all such as suffer any trouble or persecution for the testimony of thy truth,* 1.830 and holy Go∣spel: And give them a gracious deliverance* 1.831 out of all their troubles,* 1.832 which way it shall seem best to thy Wisdom; for the glory of thy Name, the further enlarging of the truth,* 1.833 and the more ample increase of their own Comfort and Consolation. Hasten thy coming, O blessed Saviour, and end these sinful days. And give me grace, that like a wife Virgin, I may be prepa∣red with oil in my Lamp,* 1.834 to meet thee the sweet Bridegroom of my Soul at thy coming; whether it be by the day of Death, or of Judgment: and then, Lord Jesus, come when thou wilt;* 1.835 even Lord Jesus come quickly. These and all other

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        graces which thou knowest needful and necessary for me, this day and evermore, I humbly beg and crave at thy hands, O Father: giving thee thy glory, in that form of Prayer, which Christ himself hath taught me to say unto thee. Our Father which art in heaven, hallowed be thy Name, &c.

        Meditations to stir us up to Morning Prayer.

        IF when thou art about to pray, Satan shall suggest that thy Prayers are too long, and that therefore it were better ei∣ther to omit Prayers, or else to cut them shorter: meditate, that Prayer is thy spi∣ritual sacrifice,* 1.836 wherewith God is well plea∣sed; and therefore it is so displeasing to the Devil, and so irksome to thy Flesh. Bend therefore thy Affections (will they, nill thy) to so holy an exercise; assuring thy self, that it doth by so much the more please God, by how much the more it is unpleasing to thy flesh.

        2. Forget not how the Holy Ghost puts at down as a special note of reprobates: they call not upon the Lord,* 1.837 they call not upon God.* 1.838 And when Eliphaz supposed that Job had cast off the fear of God,* 1.839 and tha God had cast Job out of his favour, he char∣geth him that he restrained prayer 〈◊〉〈◊〉 God: making that a sure none of the 〈◊〉〈◊〉 and a sufficient cause of the other. On the other side, that God hath promised, that whosoever shall call on his name shall be sa∣ved.* 1.840

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        It is certain, that he who maketh no conscience of the duty of Prayer, hath no grace of the holy Spirit in him. For the spirit of grace and of prayer, are one: And therefore Grace and Prayer go together.* 1.841 But he that can from a penitent heart (mor∣ning and evening) pray unto God, it is sure, that he hath his measure of grace in this world; and he shall have his portion of glory in the life which is to come.

        3. Remember, that as loathing of meat and painfulness of speaking, are two sym∣ptoms of a sick body: So irkesomness of praying when thou talkest with God, and carelesness in hearing, when God, by his Word, speaks unto thee, are two sure signs of a sick Soul.

        4. Call to mind the zealous devotions of the Christians in the Primitive Church, who spent many whole nights and vigils in watching and praying for the forgive∣ness of their sins; and that they might be found ready at the coming of Christ. And how that David was not concenta 1.842 to pray at Morning, at Evening, and at Noon, but he would alsob 1.843 rise up at midnight to pray unto God. And if Christ did chide his Disciples, because they would notc 1.844 watch with him one hour in praying, what chi∣ding dost thou deserve, who thinkest it too long to continue in prayer but one quarter of an hour? If thou hast spent divers hours in seeing a vain Mask; or Play; yea, whole days and nights in car∣ding and dicing, to please thy flesh; be

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        ashamed to think a Prayer of a quarter of an hour long, to be too long an exercise for the service of God.

        5. Consider, that if the Papists in their blind superstition, do in an unknown, and therefore* 1.845 unedifying Tongue (fit only for the Children ofb 1.846 mystical Babylon) mutter over upon theirc 1.847 Beads, every morning and evening, so many scores of Ave-Maries, Pater-Nosters, and idolatrous prayers:* 1.848 how shall they in their supersti∣tious devotion, rise up in judgment against thee, professing thy self to be a true wor∣shipper of Christ? If that thou thinkest these Prayers to be too long a task, being shorter for quantity than theirs, but far more profitable for quality, tending only to God's glory, and thy good; and so compiled of Scripture phrase, as that thou may'st speak to God, as well in his own holy words, as in thine own native language. Be ashamed, that Papists in their super∣stitious worshipping of creatures, should shew themselves more devout than thou, in the sincere worshipping of the true and d 1.849 only God. And indeed, a prayer in private devotion, should be onee 1.850 continued speech, rather than many broken fragments.

        6. Lastly, When such thoughts come into thy head, either to keep thee from prayer, or to distract thee in praying: re∣member that those are thef 1.851 Fowls which the evil one sends to devour the good seed, and the carcases of thy spiritual Sacrifices: but endeavour, withg 1.852 Abraham to drive

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        them away. Yet notwithstanding, if thou perceivest at some times, that thy spirits are dull, and thy mind not apt for Prayer, and holy devotion: strive not too much for that time; but humbling thy self at the sense of thine infirmity and dulness, know∣ing that God accepteth theh 1.853 willing mind (tho' it be oppressed with the heaviness of the flesh) endeavour the next time,* 1.854 to re∣compence this dulness, by redoubling the zeal, and for the time present, commend thy soul to God in this or the like short Prayer.

        Another shorter Morning Prayer.

        O Most gracious God, and merciful Fa¦ther, I thine unworthy Servant do here acknowledge, that as I have been born in sin, so I have lived in iniquity, and broken every one of thy Command∣ments, in thought, word and deed, fol∣lowing the desires of mine own will, and lusts of my flesh, not caring to be governed by thy holy Word and Spirit: and therefore I have justly deserved all shame and misery in this life, and ever∣lasting condemnation in hell-fire, if thou shouldest but deal with me according to thy Justice, and my desert. Where∣fore, O heavenly Father, I beseech thee, (for thy Son Jesus Christ his sake, and for the Merits of that bitter Death, and bloody Passion, which I believe that he hath suffered for me) that thou wouldest par∣don,

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        and forgive unto me all my sins, and deliver me from the shame and vengeance, which is due to me for them: And send thy Holy Spirit into my heart, which may assure me that thou art my Father, and that I am thy Child, and that thou lovest me with an unchangeable love; and let the same thy good Spirit lead me in thy truth, and crucifie in me more and more, all worldly and carnal lusts, that my sins may more and more die in me; and that I may serve thee in unfeigned righteousness and holiness this day, and all the days of my life: That when this mortal life is ended, I may (through thy mercy in CHRIST) be made partaker of everlasting glory in thy heavenly Kingdom. And here, O Lord, from the bottom of my heart I thank thee for all thy blessings which thou hast bestowed upon my soul and body, for electing me in thy love, redeeming me by thy Son, sanctifying me by thy Spirit, and, pre∣serving me from my youth up, until this present day and hour, by thy most gra∣cious providence.

        I thak thee more especially for that thou hast defended me 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, keep me this day from all evil, that may hurt me, and from fallig into any gross sin that should offend thee. Set thy fear before mine eyes, and let thy spirit so rule my heart, that all that I shall think, do or speak

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        this day, may tend to thy glory, the good of others, and the peace of mine own conscience. And to this end I commend my self, and all my ways and actions, to∣gether with all that do belong unto me, unto thy gracious direction and protection; praying thee to keep both them and me from all evil: and to give a blessing to all our honest labours and endeavours. De∣fend thy whole Church from the tyranny of the world, and of Antichrist: Preserve our gracious King from all conspiracies and treasons: grant him a long and pro∣sperous reign over us. Bless our graci∣ous Queen Mary, Prince Charles, the Lady Ma••••, the Lady Elizabeth and her Prince∣ly ••••sue: endue them with thy grace, and defend them from all evil. Bless all our Ministers and Magistrates, with those graces and gifts, which thou knowest ne∣cessary for their places. Be favourable to all that fear thee, and tremble at thy judg∣ments: comfort all those that are sick and comfortless. Lord, keep me in a con∣tinual readiness, by faith and repentance, or my last end: that whether I live or die, I may be found thine own, to thine eternal glory, and mine everlasting salva∣tion, through Jesus Christ my only Savi∣our. In whose blessed name I beg these mercies at thy hands, and give unto thee thy praise and glory, in that praer, which he hath sanctifyed with his own lips, saving, Our Father which art in Heaven, hall••••••d be thy Name, &c.

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

        THink not any business or haste (though never so great) a sufficient excuse to omit prayer in the Morning, but meditate:

        1. That the greater thy business is, by so much the more need thou hast to pray for God's good speed and blessing thereon: seeing it is certain, that nothing can prosper without his blessing.

        2. That many a Man, when he thought himself surest, hath been soonest crossed, so maist thou.

        3. That many a Man hath gone out of his door, and never come in again.* 1.855 Many a Man who rose well and lively in the mor∣ning, hath been seen a dead Man ere night. So may it befal thee: and if thou be so careful, before thou goest abroad, to drink, to fence thy body from ill airs; how much more careful shouldest thou be to pray, to preserve thy soul from evil temptations?

        4. That the time spent in prayer never hindreth, but furthereth and prospereth a Man's journey and business.

        5. That in going abroad into the world, thou goest into a Forest full of unknown dangers, where thou shalt meet many bri∣ars, to tear thy good name; many snares, to crap thy life; and my hunters, to de∣vour thy Soul. It is a Field of pleasant Grass, but full of poisonous Serpents. Ad∣venture not therefore to go naked amongst

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        these briars, till thou hast prayed Christ to clothe thee with his righteousness: nor to pass thorow these snares and ambush∣ments, till thou hast prayed for God's pro∣vidence to be thy guide: nor to walk bare∣foot through this snaky field, till having thy feet shod with the preparation of the Go∣spel of peace, thou hast prayed to have still the brazen Serpent in the eyes of thy faith; that so if thou comest not home holier, thou maist be sure not to return worser than when thou wentest out of door.

        Therefore tho' thy haste be never so much, or thy business never so great; yet go not about it, nor out of thy doors, till thou hast at least used this, or the like short Prayer.

        A brief Prayer for the Morning.

        O Merciful Father, for Jesus Christ his sake, I beseech thee, forgive me all my known and secret sins, which in thought, word or deed, I have commit∣ted against thy Divine Majesty, and de∣liver me from all those judgments, which are due unto me for them: and sanctifie my heart with thy holy Spirit, that I may henceforth lead a more godly and reli∣gious life. And hear (O Lord) I praise thy holy name, for that thou hast refresh∣ed me this night with moderate sleep and rest. I beseech thee likewise defend m this day from all perils and dangers of body and soul. And to this end I commend my self, and all my actions uno thy blessed

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        protection and government: beseeching thee, that whether I live or die, I may live and die to thy glory, and the salvation of my poor soul, which thou hast bought with thy precious Blood. Bless me there∣fore, O Lord, in my going out, and coming in; and grant that whatsoever I shall think, speak, or take in hand this day, may tend to the glory of thy name, the good of others, and the comfort of mine own conscience, when I shall come to make before thee my last accounts. Grant this, O heavenly Father, for Jesus Christ thy Son's sake: In whose blessed Name I give thee thy glory, and beg at thy hands all other graces which thou seest to be needful for me, this day and ever, in that prayer which Christ himself hath taught me, saying: Our Father, &c.

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

        HAving thus begun, keep all the day af∣ter as diligent a watch as thou canst, over all thy thoughts, words, and actions, which thou maiest easily do, by craving the assistance of God's holy Spirit,* 1.856 and ob∣serving these few rules.

        First, for thy thoughts.

        1. BEa 1.857 careful to suppress every sin in the first motion Dashb 1.858 Babylon's chil∣dren, (whilst they are young) against the stones Tread (Betimes)c 1.859 the Cockatrice's

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        egg, lest it break out into a Serpent. Let sin be to thy heart a stranger, not a home-dweller. Take heed of falling oft into the same sin, lest the custom of sinning† 1.860 take a∣way the conscience of sin, and then shalt thou was so impudently wicked, that thou wilt neither fear God nor reverence Man.

        2. Suffer not thy mind to feed it self up∣on any imagination.* 1.861 which is either im∣possible for thee to do,* 1.862 or unprofitable, if it be done: but rather think of the world's vanity, to contemn it; of death, to expect it: of judgment, to avoid it; of Hell, to e∣scape it, and of Heaven, to desire it.

        3. Desire not to fulfil thy mind in all things; but learn to deny thy self those de∣sires (tho' never so pleasing to thy nature) which being attained, will draw either scandal on thy Religion, or hatred to thy Person. Consider in every thing the end before thou attempt the Action.

        4. Labour daily more and more to see thine own miseri, through unbelief, self-love, and wilful Breaches of God's Law: and the necessity of God's mercy through the merits of Christ's Passion, to be such; that if thou wert demanded, What is the vilest creature upon earth? Thy Conscience may answer, Mine own self by reason of my great sins: and that if on the other side thou wert asked, What thou esteemest to be the mst precious thing in the world? thy heart might answer, One drop of Christ's blood, to wash away my sins. And as thou tender∣est the salvation of thy soul, live not

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        in any wilful filthiness. For true faith and the purpose of sinning, can never stand to∣gether.

        5. Approve thy self to be a true servant of Christ, not only in thy general Calling, as in the frequent use of the Word and Sa∣craments; but also in thy particular, in ma∣king conscience to eschew every known sin, and to obey God in every one of his Com∣mandments; like Josias* 1.863 who turned to God with all his heart, according to all the law of Moses: and Zachary and Elizabeth, who walked in all the Commandments of God without reproof But if at any time through frailty, thou slippest into any sin, lie not in it, but speedily rise out of it by unfeigned repentance; praying for pardo, till thy conscience be pacified, thy hatred of sin en∣creased, and thy purpose of amendment con∣firmed.

        6. Beware of affecting Popularity by adulation: the end never proves good; and though attained by due deserts, yet manage it wisely, lest it prove more dan∣gerous than contempt. For States desire but to keep down, whom they contemn for their unworthiness, but to cut off, whom they envy for their greatness: He therefore is truly prudent who (considering the pre∣mises) neither affecteth nor neglecteth po∣pularity. But in any wise take heed of harbouring a† 1.864 discontented mind; for it may work thee more woe than thou art a∣ware of. It is a special mercy, in the multi∣tude of so many blessings, as thou dost en∣joy,

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        to have some crosses. God gives thee many blessings, lest through want (being his child) thou shouldst despair: and he sends thee some crosses, lest by too much prospe∣rity (playing the fool) thou shouldst pre∣sume. Many who have mounted to great dignities, would have contented them∣selves witha 1.865 meaner, had they known their b 1.866 great dangers: affect therefore competen∣cy, rather than eminency. And in all thy will, have ever an eye to God's will, lest thy self-action turn to thine own destruction. Happy the Man, who in this short life is c 1.867 least known of the World, so that he doth truly know God, and himself! what∣soever cross therefore thou hast to dis∣content thee, remember, that it is less than thy sins have deserved. Count therefore Christ▪ thy chiefest joy,* 1.868 and sin thy grea∣test grief: esteem no want, to the want of Grace; nor any loss, to the loss of God's favour: and then the discontentment for outward means shall the less perplex thine inward mind. And as oft as Satan shall offer any motion of discontentment to thy mind, remember Saint Paul's admo∣nition,* 1.869 We brought nothing into this world, and it is certain,* 1.870 that we can carry nothing out. And having food and raiment, let us be therewith content. But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. Pray therefore with wised 1.871 Agur: O Lord, give me neither poverty nor riches: feed me with

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        food convenient for me, lest I be too full, and deny thee, and say, Who is the Lord? or, lest I be poor, and steal, and take the Name of my God in vain.

        7. Bestow no more thought upon world∣ly things than thou needs must, for the dis∣charge of thy place, and thea 1.872 maintenance of thy estate: but still let thy care be grea∣ter* 1.873 for* 1.874 heavenly, than earthly things: and be more grieved for ab 1.875 dishonour done to God, than for an injury offered to thy self: but if any private injury be offered unto thee,* 1.876 bear it as a Christian, with patience. Never was an innocent man wronged, but if he patiently bare his cross, he† 1.877 overcame in the end. But thy good name in the mean while is wounded: bear that also with pa∣tience. For he that at the last day will give thy body a resurrection; will as sure in his good time, grant a resurrection to thy good name. If impatiently thou fret∣rest and vexest at thy wrongs, the hurt which thou dost thy self, is more than that which thine enemy can do unto thee. Neither canst thou more rejoyce him, than to hear that it thorowly vexeth thee. But if thou canst shew, patience on earth, God will shew himself just from heaven. Pray for him; for, if thou be a good man thy self, thou canst not but rejoyce, if thou shouldest see thy worst enemy to become a good man too. But if he still continueth in his malice, and encreaseth in his mischief, give thou thy self unto Prayer, committing thy self, and commending thy cause unto

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        the righteous Judge of heaven and earth, say∣ing with Jeremy;* 1.878 O Lord of host that judg∣est righteously, and triest the reins and the heart: vengeance is thine, and unto thee have I opened my cause. In the mean while wait (with David) on the Lord: be of good-cou∣rage, and he shall comfort thine heart.

        8. The more others commend thee for an excellent act,* 1.879 be thou the more humble in thine own thoughts. Affect not the vain praises of men: the blessed Virgin was troubled when she was truly praised of an Angel. They shall be praised of Angels in heaven, who have eschew'd the praises of Men on Earth. Neither need'st thou praise thy self; deal but uprightly,* 1.880 others will do that for thee. Be not thou curious to know other mens doings, but rather be careful that no man know any ill dealings by thee.

        9. Esteem no sin little, for the curse of God is due to the least; and the least would have damned thee, had not the Son of God died for thee. Bewail there∣fore the misery of thine own state: and as occasion is ministedc 1.881 orn for the iniqui∣ty of the time. Pray to God to amend it, and be not thou one of them that make it worse.

        10. Lastly, Think often of thed 1.882 short∣ness of thy life, and certainty of death: and wish rather a good life than a long. For,* 1.883 as one day of Man's life is to be preferred be∣fore the longest age of a Stag,* 1.884 or Raven? so one day spend religiously, is to be higher

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        valued, that a man's* 1.885 whole life that is consumed in prophaneness.

        Cast over therefore once every day, the number of thy days, by substracting those that are past (as being vanished like ye∣ster-nights dream) contracting them that are to come, (since the one half must be slept out, the rest made uncomfortable, by the troubles of the World,* 1.886 thine own sick∣ness, and the death of friends:) counting † 1.887 only the present day thine; which spend, as if thou wert to spend no more.

        Secondly, For thy Words,

        1. REmember, that thou must answer for everya 1.888 idle word: that inb 1.889 multiloquy, the wisest man shall over-shoot himself. Avoid therefore all tedious and idle talk, whereof seldom ariseth comfort, many timesc 1.890 repentance; especially beware of rash answers, when the tongue out-runs the mind. The word was thine whilst thou kept'st it in: it isd 1.891 anothers as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusi∣on of his own face!

        Let then thy words be few, but advised: forethink whether that which thou art to speak, bee 1.892 fit to be spoken: affirm no more than what thou knowest to be true; and be ratherf 1.893 silent, than speak to an ill, or to no purpose.

        2. Let thy heart and tongue ever go to∣gether

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        in honesty and truth; hated 1.894 dissem∣bling and lying in another, detest it in thy self, or God will detest thee for it: for he hateth a lyer, and his father the Devil alike. And if once thou be discovered to make no conscience of lying, no Man will believe thee when thou speakest a truth: but if thou lovest truth, more credit will be given to thy word, than to a lyers oath. Great is the possession which Satan hath in those, who are so accustomed to ly∣ing, that they will lye though they get nothing by it themselves, nor are not compelled unto it by others. Let not thine anger remain, when thou seest the cause removed: and ever distinguish 'twixt him that offendeth off 1.895 infirmity (or against his will) and him who offendethg 1.896 maliciously, and of set purpose: let the one have pity, the other justice.

        3. Keep thy speech as clean from all obscenity, as thou would'st thy meat from poyson: and let thy talk beh 1.897 gracious, that he that hears thee, may grow better by thee: and be ever more earnest when thou i 1.898 speakest of Religion, than when thou talkest of worldly matters.

        If thou perceivest that thou hast erred, persevere not in thine errour:* 1.899 rejoyce to find the truth, and* 1.900 magnifie it. Study therefore three things especially; to un∣derstand well, to say well, and to do well.

        And when thou meetest with God's chil∣dren, be sure to make some holy advantage by them: learn of them, all the good that

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        thou canst; and communicate with them, all the good things that thou knowest. The more good thou teachest others, the more will God stillk 1.901 minister unto thee. For, as the gifts of Men, by much using, do perish and decrease: So the gifts of God, by much using, do the more grow and in∣crease; like thel 1.902 widow's pitcher of Oil, which the more it poured to fill other ves∣sels, the more it was still replenished in it self.

        4. Beware that you believe not all that is told you, and that you tell notm 1.903 all that you hear: for if you do, you shall not long enjoy true friends, nor ever want great troubles. Therefore in accusations, be first assured of the truth, then censure. And as thou tenderest the reputation of an honest heart; never let malice in hatred, make thee to reveal that which love in friend∣ship bound thee a long time to conceal. But for fear of such after-claps, observe two things.

        First, though thou hast many acquain∣tance; yet make not any thy familiar friend, but he that truly* 1.904 fears God: Such a one, thou never needest to fear. For though you should in some particulars fall out, yet Christian love, the main ground of your friendship, will never fall away; and the fear of God will never suffer him to do thee any villany. Secondly, do nothing in the sight of a† 1.905 civil friend, for which thou canst not be safe, unless it be concealed, nor any thing, for which (if just cause be offered)

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        thou need'st fear him, if he proves thine unjust enemy. If thou hast done any thing amiss, ask God forgiveness, and persuade thy self rather than thy friend, to* 1.906 keep thine own counsel. For be assured, that what friendship soever is grounded upon any other cause than true Religion; if ever that cause fail, the friendship falleth off: and the rather, because that as God breeds among men, Truth, Peace and Amity, that we should live to do one another good; so the Devil daily soweth falshood,* 1.907 dis∣cord and enmity,* 1.908 to cause (if he can) the dearest friends to devour one another.* 1.909

        5. Make not a† 1.910 jest of another man's infirmity: remember thine own. Abhor the frothy wit of a filthy nature, whose brains having once conceived an odd scoff, his mind travails (as a woman with child) till he be delivered of it. Yea, he had ra∣ther lose his best friend, than his worst jest But if thou be disposed to be* 1.911 merry, have a special care to three things:

        1. That thy mirth be not against Re∣ligion;

        2. That it be not against Charity;

        3. That it be not against Chastity, and then be as merry as thou canst, only in the Lord.

        6. Rejoyce not at the fall of thine ene∣my, for thou knowest not what shall be the manner of,* 1.912 thine own end. But be more † 1.913 glad to see the worst man's amendment,

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        than his punishment. Hate no Man, for fear lest Christ loves him, who will not take it well, that thou shouldest hate whom he lo∣veth, Christa 1.914 loved thee, when thou wast his Enemy: by the merits therefore of his blood,* 1.915 he requireth thee, for his sake, to love thine Enemy. Deny him (being a Chri∣stian) if thou darest. He asketh but for∣giveness for forgiveness. The forgiveness of 100 pence, for the forgiveness of ten thousand talents; of 60 hundred thousand Crowns,* 1.916 for ten Crowns; petty forgive∣ness of Man, for the infinite forgiveness of Almighty GOD. Though thou think'st thine Enemy unworthy to be forgiven; yet Christ is worthy to be obeyed.

        7. When the glory of God, or good of thy Neighbour doth require it; speak the truth,* 1.917 and fear not the face of Man. The frown of a Prince may sometimes be the favour of God.* 1.918 Neither shall flat∣tery still hold in credit, nor truth alway continue in disgrace.

        8. Ever think him a true friend, who tells thee secretly and plainly of thy faults. He that sees thee offend, and tells thee not of thy fault, either flatters thee for favour, or dares not displease thee for fear. Miserable is his case, who when he needs, hath none to admonish him. Re∣prehension, be it just, be it unjust; come it from the mouth of a friend, or of a foe, it never doth a wise Man harm.* 1.919 For if it be true; thou hast a warning to amend; if it be false, thou hast a Caveat what to a∣void.

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        So every way it makes a wise man better or warier. But* 1.920 if thou canst not endure to be reprehended, do then no∣thing worthy of reprehension.

        9. Speak not of God, but witha 1.921 fear and reverence, and as in his sight and hearing. For seeing we are not worthy to use his holy Name in our Mouths:† 1.922 much less ought we to abuse it vainly in our Talk, But ordinarily to use it in vain, rash, or false Oaths, is an undoubted sign of a soul that never truly feared God. Pray therefore with David, when thou art to speak in any matter that may move passion:b 1.923 Set a watch, O Lord, before my mouth, and keep the door of my lips.

        10. Lastly, inc 1.924 praising be discreet: in d 1.925* 1.926 saluting, courteous; ine 1.927 admonishing, friendly; in forgiving, merciful; inf 1.928 pro∣mising, faithful; and bountiful ing 1.929 recom∣pensing good service: making not the re∣wards of virtue the gifts of favour.

        Thirdly, for thy Actions.

        1. DO no evil, tho' thou mightest: for God will not suffer theh 1.930 least sin (without bitter repentance) to escape un∣punished. Leave not undone any good that thou canst. But do nothing without a calling, nor any thing in thy calling, till thou hast first takeni 1.931 council of God's Word, of the lawfulness thereof, and prayed for his blessings upon thy endeavour; and then do it in the name of God, with chear∣fulness of heart, committing the success

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        unto him; in whose power it is, to bless with his grace, whatsoever business is in∣tended to his glory.

        2. When thou art tempted to do an evil work,* 1.932 remember that Satan is where his business is. Let not the child of God be the instrument of so base a slave: hate the Work if thou abhorrest the Author. Ask thy Conscience these two questions: Would I have another to do this unto me?* 1.933 What shall I answer Christ in the day of my a 1.934 accounts, if contrary to my knowledge and conscience, I shall do this wickedness, and sin against him? and remember with Jo∣seph, b 1.935 that though no man seeth, yet God seeth all. Fly therefore (with Joseph) from all sins, as well those that are secret in the sight of God, as those that are ma∣nifest in the the eyes of Men. For God as he is just, without speedy repentance, will bring thy secret sins, as he did David's to the open light,* 1.936 before all Israel, and before the Sun. Be therefore as much afraid of se∣cret sins,* 1.937 as of open shame. And so avoid all in general, as that thou dost not allow to the self any one particular, or darling sin,* 1.938 which the corruption of thy Nature could best agree withall: For the crafty de∣vil can hold a man's soul as fast by one, as by many sins: and faster by that one which doth please thee, than by all those which begin to be abominable unto thee. And as thou de••••••est to avoid a sin; so be careful to shun the* 1.939 the occasion.

        3. In effecting good actions which are

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        within the compass of thy calling, distrust not God's Providence, tho' thou see the means either wanting or weak.* 1.940 And if means do offer themselves, be sure that they be lawful: and having gotten lawful means, take heed that thou rely not more upon them than upon God himself. La∣bour in a lawful calling, is God's ordinary means, by which he blesseth his children with outwards things. Pray therefore for God's blessing upon his own means. In earthly business, bear an heavenly mind: do thou thy best endeavour, and commit the whole success to the fore-ordaining wis∣dom of Almighty God. Never think to thrive by those means which God hath ac∣cursed. That will not in the end prove gain, which is gotten with the loss of thy Soul.* 1.941 In all therefore both actions and means, endeavour with Paul, to have al∣way a clear conscience towards God,* 1.942 and to∣wards men.

        Look to your selves, what conscience ye have: For conscience shall damn, and conscience shall save.

        4. Love all good things for God's sake: but God for his own sake. Whilst thou holdest God thy friend, thou needest not a 1.943 fear who is thine enemy: for either God will make thine enemy to become thyb 1.944 friend, or willc 1.945 bridle him that he cannot hurt thee. No man isd 1.946 overthrown by his enemy, unless that first his sin have pre∣vailed over him, and God hath left him to himself; he that would therefore be safe

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        from the fear of his enemies,* 1.947 and live still in the favour of his God; let him redeem the folly of the time past with serious re∣pentance, look to the time present with re∣ligious diligence, and take heed to the time to come with careful providence.

        5. Give every man the honour due to his place; but honour a man more for his goodness, than for his greatness. And of whomsoever thou hast received a benefit, unto him (as God shall enable thee) re∣member to be thankful. Acknowledge it lovingly unto Men, and pray for him heartily unto God: and count every bles∣sing received from God as a pledge of his eternal love, and a spur to a godly life.

        6. Be not proud for any external world∣ly goods, nor for any internal spiritual gifts. Not for external goods, because, that as they came lately, so they will shortly be gone again; their loss therefore is the less to be grieved at. Not for any internal gifts: for as God gave them, so will he likewise take them away, if (forgetting the giver) thou shalt abuse his gifts, to puff up thine heart with a pride of thine own worth; and contemn others, for whose good Almighty God bestowed those gifts upon thee. Hast thou any one vertus that moves thee to be self-conceited? thou hast twenty vices that may better vilisie thee in thine own eyes.

        Be the* 1.948 same in the sight of God, who beholds thy heart, that thou seemest to be in the eyes of Men, that see thy face. Con∣tent

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        not thy self with* 1.949 an outward good nmè, when thy Conscience shall inwardly tell thee it is undeserved, and therefore none of thine. A deserved good name for any thing, but for godliness, lasts little, and is less worth. In all the holy Scriptures, I never read of an Hypocrite's repentance: and no wonder; for whereas after sin con∣version is left as a means, to cure all other sinners, what means remain to recover him who hath converted conversion it self into sin? Wo therefore unto the Soul that is not, and yet still seemeth religious.

        7. Mark the fearful ends of notorious evil Men, to abhor their wicked actions; mark the life of the godly, that thou maist imitate it; and his blessed† 1.950 end, that it may comfort thee. Obey thy betters, ob∣serve the wise, accompany the honest,* 1.951 and love the religious. And seeing the corrupt na∣ture of man is prone to hypocrisie, beware that thou use not the exercise of Religion, as matters of course and custom, without care and conscience, to grow more holy and devout thereby. Observe therefore how by the continual use of God's means, thou feelest thy special corruptions weakened, and thy sanctification more and more en∣creased: and* 1.952 make no more shew of holiness outwardly to the world, than thou hast in the sight of God inwardly in thine heart.* 1.953

        8. Endeavour to rule those who live under thine authority, rather by love than by fear, for to rule by† 1.954 love is easie and

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        safe, but tyranny is ever accompanied with care andb 1.955 terror. Oppression will force the oppressed to take any advantage, to shake off the Yoke that they are not able to bear: neither will God's Justice suffer the sway that is grounded on Tyranny long to continue. Remember that tho' byc 1.956 hu∣mane ordinance they serve thee, yet by a more peculiar right they ared 1.957 God's ser∣vants. Yea, now being Christians,e 1.958 not as thy servants, but above servants,* 1.959 brethren beloved in the Lord. Rule therefore over f 1.960 Christians, (being a Christian) in love and mercy, like Christ thy Master.

        9. Remember, that of all actions none makes a Magistrate more like God, (whose Vice-gerent he is) than doing Justice just∣ly. For the due execution whereof:

        First, have ever an open ear to the just complaints of unjust dealings.

        Secondly, so lend one ear to the Accu∣ser, as that thou keep the other for the ac∣cused: forg 1.961 he that decreeth for either part, before both be heard, the decree may be just, but himself is unjust.

        Thirdly, in hearing both parts, incline not to the right-hand of affection, or to the left of hatred: as to believe arguments of perswasion for a friend, before argu∣ments concluding for a foe.

        Fourthly, deny not Justice, which is Regia mensura, to the meanest Subject: but let the Cause of the poor and needy

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        come in equal balance with the rich and mighty. If thou perceivest on the one side in a cause, the* 1.962 high hills of cunning advantage, powerful combination, and vio∣lent prosecution; and on the other side, the low valleys of poverty, simplicity, and desola∣tion: prepare thy way (as God doth) to judgment, by† 1.963 raising Valleys,* 1.964 and taking down Hills, equally inequality: that so thou maist lay the Foundation of thy sen∣tence upon an even ground. In matters of right and wrong 'twixt party and party, let thy Conscience be careful, rather * 1.965 Jus dicere, to pronounce the Law that is made, secundùm allegata & probata; than Jus dare, to make a Law of thine own, upon the authority of sic volo, si jubeo, fearing that fearful Malediction,* 1.966 Cursed be he that removeth his Neighbour's Land-Mark.* 1.967 In Trials of Life and Death, let Judges, like Elohim, in justice remem∣ber mercy; and so cast the severe Eye of Justice upon the Fact, as that they look with the pitiful eye of Mercy up∣on the Malefactor, wresting the favour of Law, to the favour of Life, where Grace promiseth amendment: but if Justice requireth, that† 1.968 one rather than unity, must perish, and that a rotten member must be* 1.969 cut off, to save the whole body from putrefying; fiat Justitia. But whilst thou art pronouncing the sentence of judg∣ment on another, remember that thine own judgment hangs over thy head. In all cau∣ses therefore judge aright; for thou shalt

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        be sure to find a righteous Judge, before whom thou must shortly appear to be judg∣ed thy self: at what time thou maist leave to thy friend this for thine Epitaph:

        Nuper eram Judex, jam judicis ante tribunal Subsistens, paveo: judicor ipse modo.

        Many (I know not upon what grounds) seem to be much aggrieved with the Laws of the Land, but wiser men may answer them with the Apostle, Nos scimus bonam esse legem, modo Judex eâ legitimè utatur; We know that the law is good, if a man use it lawfully.* 1.970 And he shall be unto me a righte∣ous Judge, whose heart neither corruption of bribes, fear of foes, nor favour of friends can withdraw from the conscionable pra∣ctice of these precepts. And to that rare and venerable Judge, I say with Jehosha∣phat: Be of courage,* 1.971 and do justice, and the Lord will be with the good.

        10. Lastly, Make not an occupation of any recreation. The longest use of pleasure is but short: but the pains of pleasure abu∣sed, are eternal.* 1.972 Use therefore lawful recreation,* 1.973 so far forth, as it makes thee the fitter in body and mind, to do more chearfully the service of God and the duties of thy calling.† 1.974 Thy work is great, thy time is but short. And he who willb 1.975 recom∣pence every man according to his works, stan∣deth at the door. Think how much work is behind, how slow thou hast wrought in the time which is past; and what a rec∣koning thou should'st make, if thy master should call thee this day to thine accounts.* 1.976

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        Be therefore careful henceforth to make the most advantage of thy short time that remains, as a man would of an old lease, that were near expiring: and when thou disposest to recreate thy self, remember how small a time is allotted for thy life; and that therefore much of that is not to be consumed in idleness, sports, plays, 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 Man was not created for sports, plays and re∣creation; but zealously to serve God in Re∣ligion, and conscionably to serve his neigh∣bour in his vocation, and by both to ascer∣tain himself of eternal salvation. Esteem therefore the loss of* 1.977 time, one of the greatest losses.* 1.978 Redeem it carefully, to spend it wisely: that when that time com∣eth thata 1.979 thou mayest be no longer a Ste∣ward on earth, thy master may welcome thee with anb 1.980 Euge bone serve, and give thee a better in heaven;* 1.981 where thou shalt joy∣fully enjoy thy Master's joy for evermore.

        Meditations for the Evening.

        At Evening when thou preparest thy self to take thy rest, meditate on these few points

        1. THat seeing thy days are numbred,* 1.982 there is one more of thy number spent:* 1.983 and thou art now the nearer to thy end by a day.

        2. Sit down a while before thou goest to bed, and consider with thy self what

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        memorable thing thou hast seen, heard, or read that day, more than thou sawest, heard'st, or knewest before; and make thy best use of them; but especially, call to mind, what sin thou hast committed that day against God or Man, and what good thou hast omitted; and humble thy self for both. If thou findest that thou hast done any goodness, acknow∣ledge it to be God's grace, and give him the glory: and count that day* 1.984 lost where∣in thou hast not done some good.* 1.985

        3. If by frailty or strong tentation, thou shalt perceive that thou hast com∣mitted any grievous sin or fault; presume not to sleep, till thou hast upon thy knees, made a particular reconciliation with God in Christ for the same: both by confessing the fault, and by fervent praying for the pardon of the same. Thus making thy score even with Christ every night, thou shalt have the less to account for, when thou art to make thy final rec∣koning before his Majesty in the Judg∣ment day.

        4. If thou hast fallen out with any in the day,* 1.986 let not the Sun go down in thine anger that night. If thy conscience tells thee that thou hast wronged him, ac∣knowledge thine offence, and* 1.987 entreat him to forgive thee. If he have wrong∣ed thee, offer him reconciliation; and if he will not be reconciled, yet do thou from thy heart forgive him, Mat. 5. 23. But in any case presume not to be thine

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        own revenger. For in so doing thou do'st God a double injury: First, in offering to take the Sword of Justice out of his hand, as though he were not just, having reserved the execution ofa 1.988 vengeance to himself.* 1.989 Secondly, in usurping authority over his b 1.990 servant, without referring the cause to his hearing and censure, being his, and thy Master. Besides, thou art too partial to be a Revenger. For if thou be to exe∣cute revenge on thy self, thou wilt do it too lightly; if on thy enemy, too heavily. It belongeth therefore to God to revenge; to thee to forgive.

        And in testimony that thou hast freely † 1.991 forgiven him, pray unto God for the for∣giveness of his fault, and the amendment of his life; and the next time that occa∣sion is offered, (and it lies in thy power) do him good, and rejoyce in doing it: for he that doth good to hisc 1.992 enemies, shews himself the child of God; and his reward is with God his Father.

        5. Use not sleep as a means to satiate the foggy litherness of thy flesh;* 1.993 but as a medicine to refresh thy tired Senses and Members:* 1.994 sufficient sleep quickneth the mind, and reviveth the body; but immode∣rate sleep dulleth the one, and fatneth the other.

        6. Remember that many go to bed, and never rise again, till they be wakened ad raised up by the fearful sound of the last trumpet. But he that sleepeth and waken∣eth with prayer, sleepeth and wakeneth

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        with Christ. If therefore thou desirest to sleep securely, and safely, yield up thy self into the hands of God, whilst thou art wa∣king: and so go to bed, with a reverence of God's Majesty, and consideration of thine own misery, which thou maist imprint in thy heart in some measure, by these and the like meditations.

        Read a Chapter in the same order as was prescribed in the morning: and when thou hast done, kneel down on both thy knees at thy bed-side, or some other con∣venient place in thy Chamber, and lift∣ing up thy heart, thine eyes and hands, to thy heavenly Father, in the name and me∣diation of his holy Son Jesus; pray unto him, if thou hast the gift of Prayer.

        1. Confessing thy sins, especially those which thou hast committed that day.

        2. Craving most earnestly (for Christ his sake) pardon and forgiveness for them.

        3. Requesting the assistance of his Holy Spirit for amendment of life.

        4. In Giving thanks for benefits received, especially for thy preservation that day.

        5. Praying for rest and protection that night.

        6. Remembering the state of the Church, the King, and the Royal Posterity, our Mi∣nisters and Magistrates, and all our Bre∣thren visited or persecuted.

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

        All which thou maist do in these or the like words.

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        A Prayer for the Evening,

        O Most gracious God, and loving Fa∣ther,* 1.995 who art about my bed, and know∣est my down-lying, and mine up-rising, and art near unto all that call upon thee, in truth and sincerity;* 1.996 I wretched sinner do beseech thee, to look upon me with the eyes of thy mercy, and not to behold me as I am in my self: For then thou shalt see but an unclean and defiled creature, conceived in sin, and living in iniquity:* 1.997 so that I am a∣shamed to lift up mine eyes to heaven,* 1.998 know∣ing how grievously I have sinned against* 1.999 heaven and before thee: For, O Lord, I have transgressed all thy Commandments and righteous Laws,* 1.1000 not only through negli∣gence and infirmity, but oftentimes through willful presumption, contrary to my knowledge: yea contrary to the moti∣ons of thy Holy spirit reclaiming me from them: so that I have wounded my consci∣ence, and grieved thy Holy Spirit, by whom thou hast sealed me to the day of redemption.* 1.1001 Thou hast consecrated my soul and body, to be the temples of the Holy Ghost: I wret∣ched sinner have defiled both, with all manner of pollution and uncleanness. My eyes in taking pleasure toa 1.1002 behold vanity; mine ears, in hearing impure and unchaste speeches; myb 1.1003 tongue, in leasing and evil speaking; myc 1.1004 hands are so full of impu∣rity, that I am ashamed to lift them up un∣to thee; and myd 1.1005 feet have carried me

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        after mine own ways; my understand∣ing and reasoning, which are so quick in all earthly matters, are only blind and stu∣pid, when I come to meditate or discourse of spiritual and heavenly things; my me∣mory, which should be the treasury of all goodness, is not so apt to remember any thing, as those things which are vile and vain. Yea Lord, by woful experience I find that naturally,* 1.1006 all the imaginations of the thoughts of mine heart are only evil conti∣nually. And these my sins are more in num∣ber than the hairs upon mine head,* 1.1007 and they have grown over me like a loathsom le∣prosie, that from the Crown of my head to the sole of my feet,* 1.1008 there remains no part which they have not infected. They make me seem vile in mine own eyes:* 1.1009 how much more abominable must I then appear in thy sight? And the custom of sinning hath almost taken away the conscience of sin, and pulled upon me such dullness of sense, and hardness of heart, that thy judg∣ments denounced against my sins, by the faithful Preachers of thy Word, do not terrifie me to return unto thee by unfeign∣ed repentance for them. And if thou, Lord, shouldest but deal with me, accor∣ding to thy justice, and my desert, I should utterly be confounded and condemned. But seeing that of thine infinite mercy▪ thou hast spared me so long, and still waitest for my repentance: I humbly be∣seech thee, for the bitter death and bloody passion sake, which Jesus Christ hath suffer∣ed

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        for me, that thou wouldest pardon and forgive unto me all my sins and offences, and open unto me that ever streaming foun∣tain of the blood of Christ,* 1.1010 which thou hast promised to open under the New Testa¦ment, to the penitent of the house of Da∣vid, that all my sins and uncleanness may be so bathed in his blood, buried in his death, and hid in his wounds; that they may never be more seen, to shame me in this life, or to condemn me before thy Judg∣ment-seat in the World which is to come. And for as much, O Lord, as thou know'st that it is not in man to turn his own heart,* 1.1011 unless thou dost first give him grace to convert; and seeing that it is as easie with thee to make me righteous and holy as to bid me to be such: O my God,* 1.1012 give me grace to do what thou commandest, and then command what thou wilt, and thou shalt find me willing to do thy blessed will. And to this end give unto me thine Holy Spirit,* 1.1013 which thou hast promised to give (to the* 1.1014 world's end) unto all thine Elect people. And let the same thy holy Spirit purge my heart, heal my corruption, sanctifie my na∣ture, and consecrate my soul and body; that they may become thea 1.1015 temples of the Holy Ghost, to serve thee inb 1.1016 righteousness and ho∣liness all the days of my life; that when (by the direction and assistance of thy holy Spi∣rit) I shallc 1.1017 finish my course in this short and transitory life, I may chearfully leave this world and resign myd 1.1018 soul into thy Fatherly hands, in the assured confidence

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        of enjoying everlasting life with thee, in thine heavenlye 1.1019 Kingdom, which thou hast prepared for thine elect Saints, who love the Lord Jesus, andf 1.1020 expect his appearing.

        In the mean while, O Father, I beseech thee, let thy holy Spirit work in me such a serious repentance, as that I may with tears lament my sins past, with grief of heart be humble for my sins present, and with all mine endeavour, resist the like filthy sins in time to come. And let the same thy holy Spirit likewise keep me in the Vnity of thy Church, lead me in the truth of thy Word, and preserve me, that I never swerve from the same, to Popery nor any other errour or false worship. And let thy Spirit open mine eyes more and more,* 1.1021 to see the wondrous things of thy Law: and open my lips,* 1.1022 that my mouth may daily defend thy truth, and set forth thy praise▪ Increase in me those good gifts, which of thy mercy thou hast already be∣stowed upon me, and give unto me a pa∣tient spirit, a chast heart, a contented mind, pure affections, wise behaviour, and all other graces which thou feest to be necessary for me;* 1.1023 to govern my heart in thy fear, and to guide all my life in thy favour: that whe∣ther I live or die, I may live and die unto thee, who art my God and my Redeemer.

        And here (O Lord) according as I am bound I render unto thee from the Altar of my humblest heart, all possible thanks, for all those blessings and benefits, which so graciously and plentuously thou hast

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        bestowed upon my soul and body, for this life, and for that which is to come: name∣ly, for mine Election, Creation, Redempti∣on, Vocation, Justification, Sanctification, and Preservation from my child-hood until this present day and hour: and for the firm hope which thou hast given me of my Glo∣rification. Likewise for my health, wealth, food, raiment, and prosperity: and more especially, for that thou hast defended me this day now past, from all perils and dangers, both of body and soul, furnish∣ing me with all necessary good things, that I stand in need of. And as thou hast ordained the day for man to travel in, and the night for him to take his rest: so I be∣seech thee, sanctifie unto me this night's rest and sleep, that I may enjoy the same, as thy sweet blessing and benefit. That so this dull and wearied body of mine, being refreshed with moderate sleep and rest, I may be the better enabled to walk be∣fore thee, doing all such good works, as thou hast appointed, when it shall please thee, by thy divine Power, to waken me the next morning. And whilst I sleep, do thou, O Lord, who art the keeper of Israel, that neither slamberest nor sleepest, watch o∣ver me in thy holy providence,* 1.1024 to protect me from all dangers;* 1.1025 so that neither the evil Angels of Satan, nor any wicked enemy, may have any power to do me any harm, or evil. And to this end give a charge unto thy holy Angels,* 1.1026 that they at (thine appointment) may pitch their tents round

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        about me, for my defence and safety: as thou hast promised that they should do about them that fear thy name.* 1.1027 And know∣ing that thy name is a strong Tower of de∣fence unto all those that trust therein, I here recommend my self (and all that do belong unto me) unto thy holy protection and custody. If it be thy blessed will to call for me in my sleep; O Lord, for Christ his sake, have mercy upon me, and re∣ceive my soul into thy heavenly kingdom. And if it be thy blessed pleasure to add more days unto my Life; O Lord, add more amendment unto my days: and wean my mind from the love of the world, and worldly vanities; and cause me more and more to settle my conversation on heaven, and heavenly things. And perfect daily in me that good work which thou hast begun, to the glory of thy Name, and the salvation of my sinful soul. O Lord, I beseech thee likewise, save and defend from all evil and danger, thy whole Church, our King Charles, Queen Mary, the noble and hopeful Prince Charles, with the rest of the Royal Proge∣ny, the religious Lady Elizabeth, the King's only Sister, and her Princely Issue: keep them all in the sincerity of thy Truth, and prosper them in all grace and happiness. Bless the Nobility, Ministers, and Magistrates of these Churches and Kingdoms, each of them with those graces which are expedi∣ent for their place and calling. And be thou, O Lord, a comfort and consolation to all thy people whom thou hast thought

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        meet to visit with any kind of sickness, cross or calamity. Hasten, O Father the coming of our Lord Jesus Christ.* 1.1028 Make me ever mindful of my last end, and of the reckoning that I am to make unto thee therein▪* 1.1029 and in the mean while, careful so to fo••••ow Christ in the regeneration du∣ring this life,* 1.1030 as that with Christ I may have a portion in the resurrection of the just, when this mortal life is ended. These graces, and all other blessings which thou, O Father, knowest to be re∣quisite and necessary for me, I humbly beg and crave at thy hands, in the name and meditation of Jesus Christ thy Son, and in that form of Prayer, which he himself hath taught me to say unto thee, Our Fa∣ther which art in Heaven, &c.

        Another short Evening Prayer.

        O Eternal God, and heavenly Father, if I were not taught and assured by the promises of thy Gospel, and the ex∣amples ofa 1.1031 Peter,b 1.1032 Mary Magdalen, the c 1.1033 Publican,d 1.1034 the Prodigal child, and many other penitent sinners; that thou art so e 1.1035 full of Compassion, and so ready to for∣give the greatest sinners, who aref 1.1036 hea∣viest laden with sin, at whatg 1.1037 time soever they return unto thee with penitent hearts, lamenting their sins, and implo∣ring thy grace: I should despair for mine own sins, and be utterly discouraged from presuming to come into thy pre∣sence; considering the hardness of my

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        heart, the unruliness of my affections, and the uncleanness of my conversation, by means whereof I have trangressed all thy laws, and deserved thyh 1.1038 curse, which might cause my body to be smitten with some fearful disease,* 1.1039 my soul to languish with the death of sin, my good name to be traduced with scandalous reproaches, and make mine estate liable to all manner of crosses and casualties And I confess, O Lord, that thy mercy is the cause that I have not been long ago confounded.* 1.1040 But, O my God,* 1.1041 as thy mercy only staied thy judg∣ment from falling upon me hitherto; so I humbly beseech thee, in thea 1.1042 bowels of the mercy of Jesus Christ, (b 1.1043 in whom only thou art well pleased) that thou wilt not deal with mec 1.1044 according to my deserts, but that thou wouldstd 1.1045 freely and fully remit unto me all my sins and transgressions: and that thou wouldste 1.1046 wash them clean from me, with the vertue of that most precious blood, which thy Son Jesus Christ hath shed for me. For he alone is thef 1.1047 Ph∣sician, and his blood only is theg 1.1048 medicine that ean heal my sickness. And he is the trueh 1.1049 brazen Serpent, that can cure that poison, wherewith the fiery Serpent of my sins have stung and poisoned my sick and wounded soul. And give me, I beseech thee, thine holy Spirit, which may assure me of mine adoption, and that may confirm my faith, encrease my repentance, enlighten my understanding,* 1.1050 purifie my heart, rectifie my will and affections, and so sanctifie me

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        hroughout, that my whole body, soul, and spi∣it,* 1.1051 may be kept unblameable until the glorious oming of my Lord Jesus Christ. And now, O Lord, I give thee most hearty thanks, nd praise, for that thou hast this day pre∣served me from all harms and perils, not∣withstanding all my sins and ill deserts. And I beseech thee likewise defend me his night from the roaring Lyon,* 1.1052 which ight and day seeketh to devour me. Watch hou, O Lord, over me this night, to keep e from his temptations and tyranny; and et thy mercy shield me from his unappea∣ble rage and malice. And to this end, I ommend my self into thy hands and pro∣ection,* 1.1053 beseeching thee, O my Lord and God, not to suffer Satan, nor any of his e∣il members, to have power to do unto me ny hurt or violence this night. And grant, ood Lord, that whether I sleep or wake, ve or die, I may sleep, wake, live and die nto thee, and to the glory of thy name, nd the salvation of my soul. Lord bless nd defend all thy chosen People every here. Grant our King a long and happy eign over us. Bless our gracious Queen Mary, with their Princely Progeny, the ady Elizabeth, the King's only Sister, and er Princely Issue; together with all our agistrates and Ministers: comfort them ho are in misery, need, or sickness: good ord give me grace to be one of those ise Virgins,* 1.1054 which may have my heart repared like a Lamp furnished with the 〈◊〉〈◊〉 of faith, and light of good works, to meet

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        the Lord Jesus the sweet Bridegroom of my soul, this second and sudden coming in glory. Grant this, good Father, for Christ Jesus sake, my only Saviour and Media∣tor, in whose blessed Name, and in whose own words, I call upon thee, as he hath taught me. Our Father, which art, &c.

        Afterwards say,

        Thy Grace, O Lord Jesus Christ; thy love, O heavenly Father; thy comfort and consola∣tion, O holy and blessed Spirit, be with me, and dwell in my heart, this night, and ever∣more. Amen.

        Then rising up in a holy Reverence, meditate as thou art putting off thy Clothes.

        Things to be meditated upon, as thou art put∣ting off thy Clothes.

        1. THat the day is coming, when thou must be as barely unstript of al that thou hast in the World,* 1.1055 as thou ar now of thy Clothes: thou hast therefore here, but the use of all things, as aa 1.1056 Stew∣ard, for a time, and that upon accounts Whilst therefore thou art trusted with thi Stewardship,b 1.1057 be wise and faithful.

        2. When thou seest thy Bed, let it pu thee in mind of thy* 1.1058 grave, which is now the bed of Christ: for Christ (by laying hi holy body to rest three days and three nights in the† 1.1059 grave) hath sanctified, an (as it were) warmed it for the bodies o his Saints, to rest and* 1.1060 sleep in, till th

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        morning of the Resurrection: so that now unto the faithful, death is but a sweet sleep; and the grave is but Christ's* 1.1061 bed, where their bodies rest and sleep in peace, until the joyful morning of the Resurrection-day shall dawn unto them.* 1.1062

        Let therefore thy Bed-clothes repre∣sent unto thee the mould of the Earth that shall cover thee; thy sheets, thy winding sheet; thy sleep, thy death; thy waking, thy resurrection. And being laid down in thy bed, when thou perceivest sleep to approach, say, I will lay me down and sleep in peace, for thou,* 1.1063 Lord, only makest me dwell in safety.

        Thus religiously opening every Morning thy heart, and shutting it up again every Evening, with the Word of God and Prayer, as it were with a Lock and Key, and so be∣ginning the day with God's Worship, con∣tinuing it in his fear, and ending it in his favour: thou shalt be sure to find the bles∣sing of God upon all thy days labours and good endeavours: and at night thou maist assure thy self, thou shalt sleep safely and sweetly in the arms of thy heavenly Father's providence.

        Thus far of the Piety which every Chri∣stian in private, ought to practise every day. Now followeth that, which he (being an Housholder) must practise publickly with his Family.

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        Meditations for Houshold Piety.

        1. IF thou beest called to the government of a Family, thou must not hold it sufficient to serve God, and live uprightly in thine own person, unless thou causest all under thy charge to do the same with thee. For the performance of this duty, God was so well pleased with Abraham, that he would not hide from him his counsel. For (saith God) I know him,* 1.1064 that he will com∣mand his sons, and his houshold after him, that they keep the way of the Lord, to do righteous∣ness and judgment, that the Lord may bring upon Abraham, that he hath spoken unto him. And Abraham had 318 Men servants,* 1.1065 which were thus born and catechized in his house. With whose help he rescued also his Nephew Lot from the captivity of his Enemies.* 1.1066 And religiously valiant Joshua protesteth before all the people, That if they all would fall away from the true Worship of God, yet that he and his house would serve the Lord. And God himself gives a special charge to all Housholders, that they do instruct their Family in his Word, and train them up in his fear and service. These words which I command thee this day,* 1.1067 shall be in thy heart, and thou shalt whet them continually upon thy Children, and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up, &c. Thou shalt fear the Lord thy God, and serve him.

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        David according to this Law, had so or∣dered his Family,* 1.1068 That no deceitful person should dwell in his house, but such as would serve God and walk in his way:* 1.1069 and reli∣gious Esther had taught her Maids to serve God in fasting and prayer. And (the more to further thy family in the zeal of religi∣on) settle ever thy chiefest affection on those whom thou shalt perceive to be best addicted to true Religion. This also will turn to thine own advantage in a double respect. First, God will the rather bless and prosper the labour and handy-work of such godly servants. For Laban perceived,* 1.1070 that God blessed him for Jacob's sake:* 1.1071 And Poti∣phar saw, that the Lord made all that Jeseph did, to prosper: in his hand: yea, when inno∣cent Joseph was cast into prison his keeper saw,* 1.1072 that whatsoever he did, the Lord made it to prosper: and therefore the keeper com∣mitted all the charge of the Prisoners into Joseph's hand. 2. The trulier a man doth serve God, the faithfullier he will serve thee.

        2. If every Houshoulder were thus care∣ful, according to his duty, to bring up his Children and Family in the service and fear of God in his own house, then the house of God would be better filled, and the Lord's Table more frequented every Sab∣bath day; and the Pastor's publick preach∣ing and labour, would take more effect than it doth. The streets of Towns and Cities would not abound with so many drunkards, swearers, whore-mongers, and prophane scorners of true Piety and Religion. West∣minister-Hall

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        would not be so full of con∣tentions, wrangling suits, and unchristian debates: and the prisons would not be eve∣ry Sessions so full of Thieves, Robbers, Traitors, and Murtherers. But (alas) most Housholders make no other use of their Servants, than they do of their Beasts. Whilst they may have their Bodies to do their service, they care not if their Souls serve the Devil. Yet the common com∣plaint is, that faithful and good servants 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 faithful servant, as may witness the examples of Abraham, Jo∣shua, David, Cornelius, &c. who had good servants, because they were religious Ma∣sters, such as were careful to make their servants God's servants.

        It is the chief labour and care of most men, to raise, and to advance their house; yet let thema 1.1073 rise up early, and lie down late, and eat the bread of carefulness, all will be but in vain; for except the Lord build an house, (that is, raise up a Family) they la∣bour in vain. For God hath sealed this as an irrevocable decree, That he willb 1.1074 pour his wrath upon the Families that call not upon his name: yea,c 1.1075 God will take the wicked, and pluck him out of his tabernacle, and root him out of the land, &c. Yea, when hisd 1.1076 iniquities are full, he will makee 1.1077 the land to spue out every Canaanite. Religion then,

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        and the Service of God in a Family, is the best building, and surest entailing of House and Land, to a Man and his Posterity; for the righteous Man shall inherit the Land,* 1.1078 and dwell therein for ever.

        As therefore thou desirest to have the blessing of God upon thy self, and upon thy family; either before or after thy own private devotions, call every mor∣ning all thy family to some convenient room; and first, either read thy self un∣to them a Chapter in the Word of God, or cause it to be read distinctly by some other. If leisure serve, thou maist* 1.1079 ad∣monish them of some remarkable notes; and then kneeling down with them in re∣verent sort, as is before described, pray with them in this manner.

        Morning Prayer for a Family.

        O Lord our God and heavenly Father, who art the only Creator and Go∣vernour of heaven and earth, and all things therein contained, we confess that we are unworthy to appear in thy sight and presence, considering our manifold sins, which we have committed against heaven and before thee: and how that we have been born in sin, and do daily break thy holy Laws and Commandments, con∣trary to our knowledge and consciences; albeit that we know that thou art our Cre∣ator, who hast made us; our Redeemer, who hast bought us with the blood of thine only begotten Son; and our Comforter,

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        who bestowest upon us all the good and holy graces, which we enjoy in our souls and bodies. And if thou should'st but deal with us as our wickedness and unthank∣fulness have deserved, 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 everlasting condemnation? Yet, O Lord, in the obedi∣ence of thy Commandment, and in the confidence which we have in thy unspeak∣able and endless mercy in thy Son, our Sa∣viour Jesus Christ: we thy poor servants, appealing from thy Throne of Justice, (where we are justly lost and condem∣ned) to thy Throne of grace (where mer∣cy reigneth, to pardon abounding sin) do from the bottom of our hearts most hum∣bly beseech thee, to remit and forgive unto us all our offences and misdeeds; that by the virtue of the precious blood of Jesus Christ, thine innocent Lamb, which he so abundantly shed (to take away the sins of the world,) all our sins, both original and actual, may be so clean∣sed and washed from us, as that they may never be laid to our charge, nor ever have power to rise up in judgment against us. And we beseech thee, good Father for Christ his death and passions sake, tha thou wilt not suffer to fall upon us tha fearful curse and vengeance, which thy la•••• hath threatned, and our sins have justly de∣served. And for as much, O Lord, as we ar taught by thy word, that Idolaters, Adul∣terrers,

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        covetous Men, contentious Persons, Drunkards, Gluttons, and such like inordi∣nate livers, shall not inherit the kingdom of God; pour the grace of thy Holy Spirit in∣to our hearts, whereby we may be enlight∣ned to see the filthiness of our sins, to ab∣hor them: and may be more and more stirred up to live in newness of life, and love of thy Majesty; so that we may dai∣ly increase in the obedience of thy Word, and in a conscionable care of keeping thy Commandments.

        And now, O Lord, we render unto thee most hearty thanks, for that thou hast elected, created, redeemed, called, justified, and sanctified us in good mea∣sure in this life, and given us an assured hope, that thou wilt glorifie us in thy hea∣venly kingdom, when this mortal life is ended. Likewise we thank thee for our life, health, wealth, liberty, prosperity, and peace: especially, O Lord, for the conti∣nuance of thy holy Gospel among us, and for sparing us so long, and granting us so gracious a time of repentance. Also we praise thee, for all other thy mercies be∣stowed upon us; more especially, for pre∣serving us this night past, from all dangers that might have befaln our souls or bodies. And seeing thou hast now brought us safe to the beginning of this day, we beseech thee protect and direct us in the same. Bless and defend us in our going out and coming in, this day and evermore. Shield us, O Lord, from the temptations of the Devil,

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        and grant us the custody of thy holy An∣gels, to defend and direct us in all our ways.

        And to this end, we recommend our selves, and all those that belong unto us, and are abroad from us, into thy hands, and Almighty tuition. Lord, defend them from all evil, prosper them in all graces, and fill them with thy goodness. Preserve us likewise this day, from falling into any gross sin, especially those whereunto our Natures are most prone. Set a watch before the door of our lips, that we offend not thy Majesty by any rash or false Oaths, or by any lewd or lying Speeches: give unto us patient Minds, pure and chaste Hearts, and all other graces of thy Spirit, which thou knowest to be needful for us; that we may the better be enabled to serve thee in holiness and righteousness. And seeing that all Man's labour without thy blessing is in vain, bless every one of us in our several places, and callings, direct thou the work of our hands upon us, even prosper thou our handy-work; (for except thou guide us with thy grace, our endea∣vours can have no good success.) And pro∣vide for us all things which thou, O Fa∣ther, knowest to be needful for every one of us, in our Souls and Bodies this day. And grant that we may so pass through the pilgrimage of this short life; that our hearts being not setled upon any transito∣ry things, which we meet with in the way, our Souls may every day be more and

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        more ravished with the love of our home, and thine everlasting Kingdom.

        Defend likewise, O Lord, thy univer∣sal Church, and every particular Member thereof: especially we beseech thee to continue the peace and prosperity of these Churches, and Kingdoms wherein we live. Preserve and defend from all evils and dan∣gers, our gracious King Charles, Queen Ma∣ry, the noble and hopeful Prince Charles, with the rest of the Royal Progeny; the La∣dy Elizabeth, the King's only Sister, and her Princely Issue: Multiply their days in bliss and felicity, and afterwards crown them with everlasting Joy and Glory Bless all our Ministers, and Magistrates, with all graces needful for their places; and govern thou them, that they may go∣vern us in peace and godliness: and of thy mercy, O Lord, comfort all our brethren that are distressed, sick, or any way com∣fortless, especially those who are afflicted either with an evil conscience, because they have sinned against thy Word, or for a good conscience, because they will not sin 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, powerful to procure par∣don upon repentance, for the greatest sins 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 incourage their ene∣mies: but grant them patience in suffering,

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        and a gracious and speedy deliverance, which way may stand best with their com∣fort, and thy glory. Give every one of us grace, to be always mindful of his last end, and to be prepared with faith and repen∣tance, as with a wedding garment, against the time that thou shalt call for us out of this sinful World. And that in the mean while we may so in all things, and above all things, seek thy Glory, that when this mortal life is ended, we may then be made partakers of immortality, and life eternal, in thy most blessed and glorious Kingdom.

        These and all other graces which thou, O Father, seest to be necessary for us, and for thy whole Church, we humbly beg and crave at thy hands: concluding this our imperfect prayer, in that absolute form of prayer which Christ himself hath taught us, saying, Our Father, &c.

        After prayers, let every one of thy Hous∣hold (taking in the fear of God such a break∣fast or refreshing as is fit) depart: the chil∣dren to School, the servants to their work; every one to his office, the Master and Mi∣stress of the Family to their callings, or to some honest exercises for recreation, as they think fit.

        The Practice of Piety at meals, and the manner of feeding.

        BEfore Dinner and Supper, when the Table is covered, ponder with thy self upon these Meditations, to work a

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        deeper impression in thy heart, of God's fatherly providence and goodness towards thee.

        Meditations before Dinner and Supper.

        1. MEditate that Hunger is like the sickness called a Wolf, which if thou dost not eed, will devour thee, and eat thee up; and that meat and drink, are but as* 1.1080 physick, or means which God hath ordained, to relieve and cure this na∣tural infirmity, and necessity of Man. Use therefore to eat and to drink, rather to su∣stain and refresh the weakness of nature, than to satisfie the sensuality and delights of the flesh. Eat therefore to live, but live not to eat. A Scavenger whose living is to empty, is to be preferred before him that liveth but to fill Privies. There is no service so† 1.1081 base, as for a man to be a slave to his belly. The Apostle termeth such, Belly-Gods, Phil. 3. 19. Therefore we may boldly term them, as the Scriptures do other idols,* 1.1082 Gillulim, Dungy gods, Hab. 2. 18, 19. 2 King. 17. 12. And as no one acti∣on (God's ordinances excepted) makes a man more to resemble a beast, than eating and drinking: so the abuse of eating and drinking to surfeiting, drunkenness and spew∣ing, makes a man more vile than a beast.

        2. Meditate on the omnipoten•••• of God, a 1.1083 who made all these creatures of nothing: of his wisdom, whob 1.1084 feedeth so many in∣finite Creatures through the universal

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        World, maintaining all their lives, which he hath given them; which surpasseth the wisdom of all the Angels in heaven: and of his clemency and goodness,* 1.1085 in feed∣ing also his very enemies.

        3. Meditate, how many sorts of Crea∣tures, as beasts, fish, and fowl, have lost their lives, to become food to nourish thee: and how God's Providence from re∣mote places hath brought all these porti∣ons together on thy table, for thy nourish∣ment; and how by these dead creatures he maintains thee in health and life.

        4. Meditate, that seeing thou hast so many† 1.1086 pledges of God's fatherly bounty, goodness and mercy towards thee, as there are dishes of meat on thy Table; Oh suf∣fer not in such a place, so gracious a God to be abused by scurrility, ribauldry, or swearing: or thy* 1.1087 fellow brother, by dis∣graceful back-biting, taunting, or slandering.

        5. Meditate, how that thy Master Je∣sus Christ did never eat any food, but first he blessed the Creatures, and gavea 1.1088 thanks to his heavenly Father for the same. And after his last Supper, we read that he sung ab 1.1089 Psalm. For this was the Com∣mandment of God,c 1.1090 When thau hast eaten and filled thy self, thou shalt bless the Lord thy God, &c. This was the Practice of the Prophets: Ford 1.1091 people would not eat at their feast, till Samuel came to bless their meat. And saith Joel to God's people: e 1.1092 Ye shall eat and be satisfied, and praise the Name of the Lord your God. This also

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        was the practice of thef 1.1093 Apostles. For St. Paul in the ship, gave thanks before meat, 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 Precedents that have fol∣lowed him, and gone before thee. It may be because thou hast never used to give thanks at meals, therefore thou art now ashamed to begin. Think it no shame to do what Christ did; but be rather ashamed that thou hast so long neglected so Chri∣stian a duty.* 1.1094 And if the Son of God gave his Father such great thanks for a dinner of barley bread, and broiled fish; what thanks should such a sinful man as thou art, render unto God, for such variety of good and dainty cheer? How many a true Christian would be glad to fill his belly with the morsels which thou re∣fusest; and do lack that which thou lea∣vest? How hardly do others labour for that which they eat, and thou hast thy food provided for thee, without either care or labour? To conclude, if Pagan Idolaters at their Feasts were accustom∣ed to praise their false Gods;* 1.1095 what a shame is it for a Christian, (at his dinners and suppers) not to praise the true God, in whom we live, move,* 1.1096 and have our be∣ing?

        6. Meditate, that thy body, which thou dost now so daintily feed, must be (thou knowest not how soon) meat for worms: When thou shalt say to corruption,* 1.1097 thou art

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        my Father; and to the Worm, thou art my Mother and my Sister.

        7. Meditate, how that many a Man's table is made his snare:* 1.1098 so that through his intemperance and unthankfulness, the meat which should nourish his body, kills him with a surfeit: insomuch, that more are killed with this* 1.1099 snare, than with the sword. And seeing that since the Curse, the use (as of all creatures, so likewise) of meat and drink, is unto us unclean, till the same be† 1.1100 sanctified by the Word of God, and Prayer: and that man liveth not byb 1.1101 bread only, but by the Word of God's Ordi∣nance; and his blessing, which is called the c 1.1102 staff of bread. Sit not therefore down to eat,* 1.1103 before youd 1.1104 pray,* 1.1105 and rise not before you give Gode 1.1106 thanks. Feed to sufficef 1.1107 nature,* 1.1108 yet rise with an appetite; and remember thy poor Christiang 1.1109 brethren, who suffer hunger, and want those good things,* 1.1110 wherewith thou dost abound.

        These things, or some of them premeditated, (if there be not ah 1.1111 Samuel present)i 1.1112 lift up with all comely reverence, thy heart with thy hands and eyes, unto the great Creator and Feeder of all Creatures, and before Meat, pray unto him thus:

        Grace before Meat.

        O Most gracious God, and loving Fa∣ther, who feedesta 1.1113 all creatures li∣ving, whichb 1.1114 depend upon thy divine pro∣vidence;* 1.1115 we beseech thec 1.1116 sanctifie these creatures, which thou hast ordained for

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        us; give them virtue to nourish our bo∣dies in life and health: and give us grace to receive them soberly and thankfully, as from thy hands; that so in thed 1.1117 strength of these and other thy blessings, we may walk in the uprightness of our hearts, before thy face, this day, and all the days of our lives, through Jesus Christ, our Lord and only Saviour. Amen.

        Or thus.

        MOst gracious God and merciful Fa∣ther, we beseech thee sanctifie these Creatures to our use, make them health∣ful for our nourishment; and us thank∣ful for all thy blessings, through Christ our Lord and only Saviour. Amen.

        Another Grace before Meat.

        O Eternal God, in whom we live, move, and have our being, we beseech thee bless unto thy Servants these Creatures, that in the strength of them we may live, to the setting forth of thy praise, and glory, through Jesus Christ our Lord and only Saviour. Amen.

        After every meal be careful of thy self and family, as Job was for himself, and his Children, Job 1. 4. lest that in the chear∣fulness of eating and drinking, some speech hath slipped out, which might be either of∣fensive to God or injurious to man; and therefore with the like comely gsture and reverence give thanks unto God, and pay in this manner.

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        BLessed be thy holy Name, O Lord, our God, for these thy good bene∣fits, wherewith thou hast so plentifully at this time refreshed our bodies: O Lord, vouchsafe likewise to feed our souls with the spiritual food of thy holy Word and Spi∣rit unto life everlasting. Lord, defend and save thy whole Church, our gracious King Charles, Queen Mary, the noble and hope∣ful Prince Charles, with the rest of the roy∣al progeny; the Lady Elizabeth, the Kings only Sister, and her Princely issue: For∣give us our sins, and unthankfulness, pass by our manifold infirmities, make us all mindful of our last end, and of the rec∣koning that we are to make to thee therein, and in the mean while grant un∣to us health, peace, and truth, in Jesus Christ, our Lord, and only Saviour. Amen.

        Or thus:

        BLessed be thy Holy name, (O Lord) for these thy good benefits, where∣with thou hast refreshed us at this time. Lord forgive us all our sins and frailties: save and defend thy whole Church, our King, and his Royal posterity, and grant us health, peace, and truth, in Christ our only Saviour. Amen.

        Or thus:

        WE give thee thanks (O heavenly Father) for feeding our bodies so graciously with thy good creatures to this temporal life: beseeching thee like∣wise to feed our souls with thy holy Word unto life everlasting. Defend (O Lord)

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        thine universal Church, the King, and his royal Posterity, and grant us continuance of thy grace and mercy, in Christ our on∣ly Saviour. Amen.

        The Practice of Piety at Evening.

        At Evening, when the due time of repairing to rest approacheth, call together again all thy Family. Read a Chapter in the same manner, that was prescribed in the mor∣ning▪ Then (in holy imitation of our Lord, and his Disciples) sing a Psalm. But in singing of Psalms, either after Supper, or at any other time, observe these rules.

        Rules to be observed in singing of Psalm.

        1. BEware of singing divine Psalms for an ordinary recreation; as do men of impure Spirits, who sing holy Psalms, intermingled with prophane Ballads.

        They are God's Word, take them not in thy mouth in vain.

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

        3.* 1.1118 Practise Saint Paul's rule,a 1.1119 I will sing with the spirit, but I will sing with the understanding also.

        4. As you sing,b 1.1120 uncover your heads and behave your selves in comely reve∣rence, as in the sight of God, singing to God, in God's own words: but be sure that the matter make morec 1.1121 melody in

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        your hearts, than the Musick in your ear: for the singing with grace in our hearts, is that which the Lord is delighted withal, according to that old verse:

        Non vox, sed votum, non musica cordula, sed cor: Non clamans, sed amans psallit in aure Dei.
        'Tis not the voice, but vow; Sound heart, not sounding string; True zeal, not outward show, That in God's ear doth ring.

        5. Thou maiest (if thou thinkest good) sing all the Psalms over in order: for all are most divine, and comfortable But if thou wilt chuse some special Psalms, as more fit for some times and purposes; and such, as by the oft usage, thy people may the easilier commit to memory;

        Then sing,

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

        In the Evening, Psal. 4. 127. 141.

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

        In sickness, or heaviness, Psal. 6. 13. 89. 90. 91. 137. 146.

        When thou art recovered, Psal. 30. 32.

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

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

        Before Sermon, Psal. 1. 12. 147. the 1. and 5. Part of the 119.

        After Sermon, any Psalm which concern∣eth the chief argument of the Sermon

        At the Communion, Psal. 22. 23. 103. 111. 116.

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        For spiritual solace, Psal. 15. 19. 25. 46. 67. 112. 116.

        After wrong and disgrace received, Psal. 42. 69. 70. 140. 144.

        After the Psalm, all kneeling down in reve∣rent manner (as is before described) let the Father of the Family (or the chiefest in his absence) pray thus.

        Evening Prayer for a Family.

        O Eternal God, and most gracious Fa∣ther, we thine unworthy Servants, here assembled, do cast down our selves at the footstool of thy grace, acknowledg∣ing that we have inherited our Fathers corruption, and actually in thought, word and deed, transgressed all thy holy Com∣mandments, so that in us naturally there dwelleth nothing that is good: for our hearts are full of secret pride, anger, im∣patience, dissembling, lying, lust, vanity, prophanness, distru••••, too much love of our selves and the World, too little love of thee and thy Kingdom; but empty and void of faith, love, patience, and every spiritual grace. If thou therefore shouldst but en∣ter into judgment with us, and search out our natural corruption, and observe all the cursed fruits and effects that we have derived from thence, Satan might justly challenge us for his own, and we could no expect any thing from thy Majesty, but thy wrath, and our condemnation, which we have long ago deserved.

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        But, good Father, for Jesus Christ, thy dear Son's sake,* 1.1122 in whom only thou art well pleased; and for the merits of that bitter death, and bloody passion, which we be∣lieve that he hath suffered for us: have mercy upon us, pardon and forgive us all our sins, and free us from the shame and confusion which are due unto us for them; that they may never seize upon us to our confusion in this life, nor to our condemnation in the world which is to come. And for as much as thou hast created us to serve thee, as all other Crea∣tures to serve us: so we beseech thee in∣spire thy holy Spirit into our hearts, that by his illumination and effectual working, we may have the inward sight and fee∣ling of our sins, and natural corrupti∣ons; and that we may not be blinded in them through custom, as the Reprobates are, but that we may more and more loath them, and be heartily grieved for them, endeavouring by the use of all good means to overcome and get out of them. O let us feel the Power of Christ's Death,* 1.1123 kil∣ling sin in our mortal Bodies:* 1.1124 and the vertue of his Resurrection, raising up our Souls to newness of life. Convert our hearts, subdue our affections, regenerate our minds, and purifie our nature; and suffer us not to be drowned in the stream of those filthy vices and sinful pleasures of ths time, where with thousands are car∣ried headlong to eternal destruction: but daily frame us more and more to the like∣ness

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        of thy Son Jesus Christ,* 1.1125 that in righte∣ousness and true holiness,* 1.1126 we may so serve and glorifie thee, that living in thy fear and dying in thy favour, we may, in thine appointed time, attain to the blessed resur∣rection of the just, unto eternal life. In the mean while, O Lord increase our faith in the sweet promises of the Gospel, and our repentance from dead works, the assurance of our hope in thy promises, our fear of thy name, the hatred of all our sins, and our love unto thy children, especially those whom we shall see to stand in need of our help and comfort: that so, by the fruits of Piety and a righteous life; we may be assu∣red that thy Holy Spirit doth dwell in us, and that we are thy Children by Grace and Adoption. And grant us, good Father, the continuance of health, peace, mainte∣nance, and all other outward things, so far forth as thy Divine Wisdom shall think meet and necessary for every one of us.

        And here, O Lord, according to our bounden duty, we confess that thou hast been exceeding merciful unto us all, in things of this life; but infinitely more merciful in the things of a better life: and therefore we do here from our very souls, render unto thee all humble and hearty thanks, for all thy blessings and benefits be∣stowed upon our souls and bodies: acknow∣ledging thee to be that Father of lights,* 1.1127 from whom we have received all those good and perfect gifts: and unto thee alone for them, we ascribe to be due all glory, ho∣nour

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        and praise, both now and evermore. But more especially, we praise thy divine Majesty, for that thou hast defended us this day from all perils and dangers so that none of those judgments (which our sins have deserved) have fall'n upon any one of us. Good Lord, forgive us the sins which this day we have committed against thy Di∣vine Majesty, and our brethren, & for Christ his sake be reconciled unto us for them.

        And we beseech thee likewise of the same thine infinite goodness and mercy, to defend and protect us, and all that be∣long unto us, this night, from all dangers of fire,* 1.1128 robberry, terrours of evil angels, or any other fear or peril, which for our sins might justly fall upon us. And that we may be safe under the shadow of thy wings,* 1.1129 we here commend our Bodies and Souls, and all that we have, unto thine Almighty protection. Lord bless and defend both us and them from all evil. And whilst we sleep, do thou, O Father, (who ne∣ver slumberest nor sleepest) watch over thy Children, and give a charge to thy Holy Angels,* 1.1130 to pitch their tents round a∣bout our House and Dwelling,* 1.1131 to gard us from all dangers: that sleeping wih thee,* 1.1132 we may in the next morning be awakened by thee; and so being rereshed with moderate sleep, we may be the fit∣ter to set forth thy glory in the conscio∣nable duties of our callings.

        And we beseech thee, O Lord, to be merciful likewise to thy whole Church, and

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        to continue the tranquility of these King∣doms, wherein we live, turning from us those plagues which the crying sins of this Nation do cry for.

        Preserve our Religious King Charles, Queen Mary, the Noble and Hopeful Prince Charles, with the rest of the Royal Pro∣geny, the religious Lady Elizabeth, the King's only Sister, and her Princely Issue: all our Magistrates and Ministers, all that fear thee, and call upon thy Name, all our Christian Brethren and Sisters, that suffer sickness, or any other affliction or misery: especially those who any where do suffer persecution for the testimony of thy holy Gospel; grant them patience to bear thy cross, and deliverance, when, and which way it shall seem best to thy Divine Wisdom. And, Lord, suffer us ne∣ver to forget our last end, and those rec∣konings which then we must render unto thee. In health and prosperity, mke us mindful of sickness, and of the evil day that is behind, that these things may not overtake us as a 〈◊〉〈◊〉,* 1.1133 but that we may in good measure,* 1.1134 like wise Virgins, be found prepared for the coming of Christ, the sweet Bridegroom of our Souls. And now, O Lord, most holy and just, we co∣fess that there is no cause▪ why thou (who art so much displeased with sin) shouldest hear the prayer of sinners: but for his sake only who suffered for sin, and sinned not▪ In the only mediation therefore of thine eternal Son Jesus our Lord and Saviour, we

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        humbly beg these, and all other graces which thou knowest to be needful for us, shutting up these our imperfect requests, in that most holy Prayer, which Christ him∣self hath taught us to say unto thee, Our Father, &c.

        Thy grace, O Lord Jesus Christ; thy love, O heavenly Father; thy comfort and consola∣tion, O holy and blessed Spirit, be with us, and remain with us this night, and for ever∣more. Amen.

        Then saluting one another, as becom∣eth Christians, who are the Vessels of grace, and Temples of the holy Ghost, let them in the fear of God depart every one to his rest: using some of the former private Meditations for Evening.

        Thus far of the Housholder's publick Practice of Piety, with his Family, every day. Now followeth his Practice of Piety with the Church on the Sabbath-day.

        Meditations of the true manner of practising Piety on the Sabbath-day.

        ALmighty God will have himself wor∣shipped, not only in a private man∣ner, by private Persons and Families; but also in a more publick sort, of all the god∣ly joyned together in a visible Church: that by this means he may be known not only to be the God and Lord of every sin∣gular Person; but also of the Creatures of the whole universal World.

        Quest. But why do not we Christians, under the New, keep the Sabbath on the

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        same seventh day, whereon it was kept un∣der the Old Testament?

        I answer: because that our Lord Jesus (who is the† 1.1135 Lord of the Sabbath, and whom the Law it self commands us to hear) did alter it from that seventh day, to this first day of the Week, whereon we keep the Sabbath. For the holy E∣vangelist notes: that our Lord came in∣to the midst of the holy Assembly, on the two first days of the two Weeks imme∣diately following his Resurrection, and then blessed the Church,* 1.1136 breathed on the A∣postles the Holy Ghost, and gave them the ministerial keys, and power of binding and remitting sins. And so it is most proba∣ble he did in a solemn manner every first-day of the week, during the forty days he continued on earth, between his Resurre∣ction and Ascension (for the fiftieth day af∣ter, being the first day of the week, the Apostles were assembled) during which time he gave Commandments unto the Apostles, and* 1.1137 spake unto them those things which appertain to the Kingdom of God; that is, instructed them, how they should throughout the Churches (which were to be converted) change the Sabbath to the Lord's-Day; the bodily sacrifices of beasts, to the spiritual sacrifices of Praise, Pray∣er and contrite Hearts; the† 1.1138 Levitical Priesthood of the Law, to the Christian Mi∣nistery of the Gospel; the Jewish Temples and Synagogues, to Churches and Oratories; the Old Sacraments of Circumcision and

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        Passover, to Baptism and the Lord's Supper, &c. as may appear by the like Phrase, Acts 19. 8. and Acts 28. 23. Col. 4. 11. put for the whole sum of Paul's Doctrine, by which were wrought all these changes, where it took effect. So that as Christ was forty days instructing Moses in Sinai, what he should teach and how he should rule the Church under the Law: so he continued forty days teaching his Disciples in Sion,* 1.1139 what they should preach, and how they should go∣vern the Church under the Gospel. And seeing it is manifest, that within those for∣ty days, Christ appointed what Ministers should teach, and how they should govern his Church to the world's end; it is not to be doubted, but that within those forty days, he likewise ordained on what day they should keep their Sabbath, and ordi∣narily to the works of their Ministery; especially seeing that under the Old Testa∣ment God shewed himself as careful both by his Moral and Ceremonial Law, to prescribe the time as well as the matter of his Worship. Neither is it a thing to be omitted, that the Lord,a 1.1140 who hath times and seasons in his own power, appointed this first day of the week, to be the very day,b 1.1141 wherein he sent down from Hea∣ven the Holy Ghost upon the Apostles, so that upon that day they first began, and ever after continued the publick exer∣cising of their Ministery, in thec 1.1142 preach∣ing of the Word, thed 1.1143 administration of the Sacraments, and thee 1.1144 loosing of the

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        sins of penitent sinners. Upon these and the like grounds,f 1.1145 Athanasius plainly af∣firmeth, that the Sabbath day was changed by the Lord himself.

        As therefore our Communion is term∣ed the Lord's Supper, because it was in∣stituted of the Lord, for the remem∣brance of his death: so the Christian Sabbath is called of theg 1.1146 Lord's day, because it was ordained of the Lord, for the me∣morial of his Resurrection. And as the Name of theh 1.1147 Lord honoureth the one, so doth it the other: and as the Lord of the Sabbath, by his royal Prerogative, and transcendent authority, could, so he had also reason, to change the Holy Sab∣bath from the seventh day to this, where∣on we keep it. For as concerning the seventh day; which followed the six days, wherein God finished the Creation; there was no such precise institution, or neces∣sity of sanctifying it perpetually, but such, as by the same authority, or up∣on greater reason and occasion, it might very well be changed and altered unto some other seventh day. For the Com∣mandment doth* 1.1148 not say, Remember to keep hnly the seventh day, next follow∣ing the sixth day of the Creation, or this or that seventh day: but indefinitely, Remember that thou keep holy† 1.1149 a seventh day. And to speak properly, as we take a day for the distinction of time, called either a day natural, consisting of 24 hours, or a day artificial, consist∣ing

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        of 12 hours, from Sun-rising, to Sun-setting: and withal consider the Sun stan∣ding still at noon, in Joshuah's time, the space of a whole day;* 1.1150 and the Sun going back ten degrees,* 1.1151 (viz. five hours, almost half an artificial day) in Ezekiah's time, the Jews themselves could not keep their Sabbath upon that precise and just distincti∣on of time, called at the first, the seventh day from the Creation.

        Add hereunto, that in respect of the diversity of Meridians,* 1.1152 and the unequal ri∣sing and setting of the Sun, every day va∣rieth in some places a quarter, in some half. in others a whole day: Therefore the Jew∣ish seventh day cannot precisely be kept at the same instant of time, every where in the World.

        Now, our Lord Jesus having authority, as Lord over the Sabbath,* 1.1153 had likewise now far greater reason and occasion to tran∣slate the Sabbath from the Jewish seventh day, unto the seventh day whereon Chri∣stians do keep the Sabbath.

        1. Because that by his Resurrection from the dead, there is wrought a new spiritual Creation of the World:* 1.1154 without which all the Sons of Adam had been turned to e∣verlasting destruction, and all the works of the first creation had ministred no conso∣lation unto us.

        2. And in respect of this new spiritual Creation, the Scripture saith, thata 1.1155 Old things are passed away, and all things are be∣come new:b 1.1156 new Creatures,c 1.1157 new People,

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        d 1.1158 new men,e 1.1159 new knowledge,f 1.1160 new Testa∣ment, g 1.1161 new commandment,h 1.1162 new names, i 1.1163 new way,k 1.1164 new song,l 1.1165 new garment, new wine, new vessels,m 1.1166 new Jerusalem,n 1.1167 new Heaven and a new earth. And therefore of necessity there must be instead of the old, a newo 1.1168 Sabbath day, to honour and praise our Redeemer, and to meditate up∣on the work of our redemption, and to shew the new change of the old Testament.

        3. Because that on this day Christ rested from all the sufferings of his Passion, and finished the glorious work of our Redem∣ption. If therefore the finishing of the work of the first Creation, whereby God mighti∣ly manifested himself unto his creatures, deserved a Sabbath for to solemnize the memorial of so great a work, to the honour of the worker; and therefore calls it mine holy-day:* 1.1169 much more doth the new Creati∣tion of the world, effected by the resurrecti∣on of Christ, (whereby he mightly decla∣red himself to be the Son of God) deserve a Sabbath,* 1.1170 for the perpetual commemo∣ration thereof, to the honour of Christ, and therefore worthily called the Lord's day.* 1.1171 For, as the deliverance out of the Capti∣vity of Babylon, being greater, took away the name from the deliverance out of the Bondage of Egypt:* 1.1172 so the day whereon Christ finished the redemption of the world, did more justly deserve to have the Sab∣bath kept on it, than on that day, whereon God ceased from creating the world. As therefore in the Creation, the first day

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        wherein it was finished, was consecrated for a Sabbath: so in the time of Redemp∣tion; the first day wherein it was perfected, must be dedicated to a holy rest; but still a seventh day kept according to God's mo∣ral Commandment. The Jews kept the last day of the week, beginning their Sabbath with the* 1.1173 night, when God rested: but Christians honour the Lord better, on the a 1.1174 first day of the week,b 1.1175 beginning the Sab∣bath with the day when the Lord arose. They kept their Sabbath in remembrance of the World's Creation: but Christians celebrate it in memorial of the World's Redemption: yea, the Lord's-day being the first of the Creation and Redemption, puts us in mind, both of the making of the old, and redeeming of the new World.

        As therefore under the old Testament,* 1.1176 God, by the glory consisting of seven Lamps, seven Branches, &c. put them in remem∣brance of the Creation, Light, and Sabbath's est: So under the New Testament, Christ, the true light of the world, appeareth in the midst of the 7 lamp, and seven golden can∣dle-sticks, to put us in min to honour our Redeemer in in the light of the Gospel of the Lord's seventh day of rest.* 1.1177 And seeing the Redemption, both for might and mercy, so fr exceedeth the Ccation; it stood with great reason, thee the greater work should carry the honour of the day. Neither doth he honourable title of the Lord's-day dimi∣nish the glory of the Sabbath; but rather, being added, augments the dignity thereof;

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        as the name of Israel added unto Ja∣cob,* 1.1178 made the Patriarch the more re∣nowned.

        The reason taken from the example of God's resting from the work of the Crea∣tion of the World, continued in force, till the Son of God ceased from the work of the Redemption of the World, and then the former gave place to the latter.

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

        For, first, in the 110 Psalm, which is a Prophecy of Christ, and his Kingdom, it is plainly foretold, that there should be a solemn day of assembling,* 1.1179 wherein all Christ's people should willingly come together in the beauty of holiness. Insomuch that no rain (of peace) shall be upon those Families,* 1.1180 that in the feast will not go up to Jerusa∣lem (the Church) to worship the King, the Lord of hosts. Now on what day this holy Feast, and Assembly should be kept, David sheweth plainly, in Psal. 118 which was a prophecy of Christ, as appears, Mat. 21. 42, Acts 4. 11. Ephes. 2. 20. as also by the consent of all the Jews, as Jerom witnesseth. For, shewing how Christ, by his ignominious death, should be as a stone rejected of the Builders, or chief Ru∣lers of Judea, and yet by his glorious Re∣surrection, should become the chief stne of the Corner: he wisheth the whole Church to keep holy that day, whereupon Christ

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        should effect this wonderful work, saying, This is the day which the Lord hath made,* 1.1181 let us rejoyce and be glad in it. And seeing that upon this day, that which Peter saith of Christ, appeareth to be true, That God made him both Lord and Christ, Acts 2. 36. therefore the whole Church under the New Testament, must celebrate the day of Christ's Resurrection.* 1.1182 Rabby Bachay also saw by the fall of Adam on the sixth day, that on the same day the Messias should finish the work of man's redemption: And alluding to the speech of Boaz to Ruth, sleep unto the Morning, that Messias should rest in his grave all their Sabbath-day. And he ga∣thereth from that speech, Gen. 1. on the first day, Let their be light, that the Messias should rise on the first day of the week, from death to life, and cause the spiritual light of the Gospel to enlighten the World, that lay in the shadow of darkness and death. The Hebrew Author of the Book called,* 1.1183 Sedar Olam Rabbi cap. 7. recordeth many memorable things, which were done upon the first day of the week, as so many Types, that the chief worship of God should (under the New Testament,) be celebrated upon this day. As, that on this day the cloud of God's Majesty first sate upon his people. Aaron and his Children first executed their Priesthood. God first solemnly blessed his people. The Princes of his people first offered publickly unto God. The first day, wherein fire descended from heaven. The first day of the World, of the Year, of the Month, of

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        the week, &c. All shadowing that it should be the first and chief holy-day of the New Testament.* 1.1184 St. Augustine proveth by divers places and reasons, out of the holy Scri∣pture, that the Fathers, and all the holy Prophets under the Old Testament, did fore∣see and know that our Lord's-day was shadow∣ed by their eighth day of Circumcision. And that the Sabbath should be changed from the seventh day to the eighth, or first day of the week. And Junius, out of Cyprian, saith, that* 1.1185 Circumcision was commanded on the eighth day, as a Sacrament of the eighth day, when Christ should arise from the dead. The Council Foro-Juliense affirms, That Esay pro∣phesied of the keeping of the Sabbath upon the first day of the week. If this Mystery was so clearly seen by the Fathers, under the shadows of the Old Testament: sure, the God of this World hath deeply blinded their minds, who cannot see the Truth thereof under the† 1.1186 shining light of the Gospel. Therefore this change of the Sabbath-day, under the New, was nothing but a fulfilling of that which was prefigu∣red and fore-prophesied under the Old Te∣stament.

        5. According to their Lord's Mind and Commandment, and the direction of the Holy Ghost, (which alway assisted them in their Ministerial Office,) the Apostles in all the Christian Churches, (which they planted) ordained that the Christi∣ans should keep the holy Sabbath, upon that seventh Day, which is the first Day

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        of the week;a 1.1187 Concerning the gathering for the Saints, as I have ordained in the Churches of Galatia, so do ye also. Every first-day of the week, &c.b 1.1188 When ye come together in the Church (being the Lord's-day) to eat the Lord's-Supper,c 1.1189 to remember and shew the Lord's death till he come, &c. In which words note:

        1. That the Apostle ordained this Day to be kept holy: therefore a divine In∣stitution.

        2. That the Day is named the first-day of the week, therefore not the Jewish se∣venth, or any other.

        3. Every first-day of the week, which sheweth a perpetuity.

        4. That it was ordained in the Churches of Galatia, as well as of Corinth, and he set∣tled one uniform order in all thed 1.1190 Churches of the Saints, therefore it was universal.

        5. That the exercises of this day were * 1.1191 Collections for the poor (which appears by Acts 2. 42. and Justin Martyr's testi∣mony, Apolog. 2.) which were gathered in the holy Assembly after Prayer, preaching of the Word; and Administration of the Sa∣craments; therefore it was spiritual.

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        6. That he will have the Collection (tho' necessity) removed against his coming, lest it should hinder his preaching: but not their holy meeting on the Lord's-day; for it was the time ordained for the pub∣lick worship of the Lord; which argueth a necessity.

        And in the same Epistle, St. Paul prote∣steth, that he dlivered them none other Ordinance,* 1.1192 or Doctrine, but what he had received of the Lord. Insomuch that he chageth them,* 1.1193 that if any man think him∣self to be a prophet or Spiritual, let him ac∣knowledge that the things that I write unto you, are the commandments of the Lord. But he wrote unto them, and ordained among them, to keep their Sabbath on the first day of the Week: therefore to keep the Sabbath on that day, is the very command∣ment of the Lord. And how can he be ei∣ther a true Prophet, or have any grace of God's Spirit in his heart, who seeing so clearly the Lord's day to have been i••••••••∣tuted and ordained by the Apostles, will not acknowledge the keeping holy of the Lord's day, to be a Commendment of the Lord? The Jews confess this change of the Sabbath to have been made by the Apo∣stles. Peter Alphon. in Dialog. contra Judae∣s, tit. 12. They are therefore more blind and sottish than the Jews, who prophane∣ly deny it.

        A Troas likewise St. Paul,* 1.1194 together with seven of the Chief Evangell••••s of the Church, Sosipater, Aristarchus, Secundus,

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        Gaius, Timotheus, Tychicus, and Trophimus, and all the Christians that were there, kept the holy Sabbath on the first day of the week, in praying, preaching, and recei∣ving the Lord's-Supper.

        And it is a thing to be noted, That Luke saith not, that the Disciples were sent to hear Paul preach, but the Disciples being come together to break bread upon the first day of the week; that is, to be partakers of the holy Communion, at what time the Lord's death was by the preaching of the Word shewed, 1 Cor. 11. 26. Paul preach∣ed unto them, &c. And that none kept those meetings but Christians, who only are called Disciples, Act. 11. 26. But at Phi∣lippi, whereas yet there were no Disciples, Paul is said to go on their Sabbath day, to the place where the Jews and their Pro∣selytes were wont to pray, and there preached unto them, Acts 16. 12, 13. so that it is as clear as the Sun, that it was the Christians usual manner, toa 1.1195 pass over the Jewish seventh day, and to keep the Sabbath, and their holy meetings on the first day of the week. And why doth S. John call this the Lord's day; but because it was a day known to be generally kept holy, to the honour of the Lord Jesus (who rose from death to life upon that day) throughout all the Churches which the Apostles planted? Which S. John cal∣led theb 1.1196 Lord's day, the rather to stir up Christians to a thankful remembrance of their Redemption, by Christ his Resurre∣ction

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        from the dead. And with the day, the blessing of the Sabbath is likewise tran∣slated to the Lord's day: because that all the sanctification belonging to this new world is in Christ,* 1.1197 and from him conveyed to Christians. And because there cannot come a greater authority, than that of Christ and his Apostles, nor the like cause, as the new Creation of the world: therefore the Sabbath can never be altered from this day to any other, whilst this world lasteth. Add hereunto, how the Scripture noteth, that in the first planting and setling of the Church nothing was done, but by the special order and direction of the Apostles, 1 Cor. 11. 34. 1 Cor. 14. 36, 37. Tit. 1. 5. Act. 15. 6, 24. and the Apostles did nothing but what they had warrant for from Christ, 1 Cor. 11. 23.

        To sanctifie then the Sabbath on the se∣venth Day, is not a ceremonial Law abro∣gated: but the moral and perpetual law of God perfected. So that the same perpe∣tual Commandment which bound the Jews to keep the Sabbath on that seventh day, to celebrate the World's Creation; binds Chri∣stians to solemnize the Subbath on this seventh day, in memorial of the World's Redemption: for the fourth Commandment, being a Moral Law, requireth a seventh day, to be kept holy for ever. And the Morality of this, as of the rest of the Commandments, is more religiously to be kept of us under the Gospel, than of the Jews under the Law; by how much

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        we (in Baptism) have made a more spe∣cial Covenant with God, to keep his Com∣mandments: and God hath covenanted with us, to free us from the curse, and to assist us with his Spirit to keep his Laws. And that this Commandment of the Sabbath (as well as the other nine) is Moral and perpetual, may plainly appear by these reasons.

        Ten reasons demonstrating the Commandment of the Sabbath to be Moral.

        1. BEcause all the reasons of this Com∣mandment, are moral and perpe∣tual: And God hath bound us to the obe∣dience of this Commandment, with more forcible reasons than to any of the rest. First, because he did foresee, that irreligi∣ous men would either more carelesly neg∣lect, or more boldly break this Command∣ment, than any other. Secondly, because that in the practice of this Commandment, the keeping of all the other consisteth: which makes God so often complain, that all his worship is neglected, or overthrown, when the Sabbath is either* 1.1198 neglected or transgressed. It would make a man ama∣zed (saith Mr.† 1.1199 Calvin) to consider how oft, and with what zeal and protestation, God requireth all (that will be his people) to sanctifie the seventh day; yea, how the God of Mercy, mercilesly punisheth the breach of this Commandment with cruel death? as though it were the sum of his whole honour and service.

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        And it is certain, that he who makes no conscience to break the Sabbath, will not (to serve his turn) make any Consci∣ence to break any of the other Command∣ments, so he may do it without discredit of his reputation, or danger of Man's Law. Therefore God placed this Command∣ment, in the midst of the Two Tables; be∣cause the keeping of it, is the best help to the keeping of all the rest. The conscio∣nable keeping of the Sabbath, is the Mother of all religion, and good discipline in the Church. Take away the Sabbath, and let every man serve God when he listeth; and what will shortly become of Religion, and that peace and order, which God will have to be kept in his Church?* 1.1200 the Sabbath day is God's Market-day, for the weeks provi∣sion; wherein He will have us to come unto him,* 1.1201 and buy of him without silver or money, the Bread of Angels, and Water of Life, the Wine of the Sacrament, and Milk of the Word to feed our souls; tryed gold,* 1.1202 to enrich our faith; precious Ee-salve, o heal our spiritual blindness; and the white raiment of Christ's righteousness, to cover our silchy nakedness. He is not far from true Piety, who makes conscience to keep the Sabbath day: but he who can disence with his conscience to break the Sabbath for his own profit or pleasure, his heart never yet felt, what either the fear of God, or true 〈…〉〈…〉 For of this 〈…〉〈…〉 speech of S.* 1.1203 James 〈…〉〈…〉

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        faileth in one, is guilty of all, seeing there∣fore that God hath fenced this command∣ment with so many moral reasons, it is e∣vident that the Commandment it self is moral.

        2. Because it was commanded of God to Adam in his Innocency: whilst (holding his happiness not by faith in Christ's merits, but by obedience to God's Law) he needed no ceremony, shadowing the redemption of Christ. A Sabbath therefore of a seventh day cannot be simply a ceremony, but an Essential part of God's worship, enjoyned unto Man, when there was but one condi∣tion of all men. And if it was necessary for our first Parents to have a Sabbath day,* 1.1204 to serve God in their perfection; much more need their posterity to keep the Sabbath in the stare of their corruption. And seeing God himself kept this day holy, how can that man be holy, that doth wilfully prophane it?

        3. Because it is one of the Command∣ments which God spake with his own mouth, and twicea 1.1205 wrote with his own fingers in Tables of stone, to signifie their authority and perpetuity. All that God wrote, were moral and perpetual Command∣ments,* 1.1206 and those are reckoned Ten in num∣ber. If this were now but an abrogated Ceremony, then there were but nine Com∣mandments; the Ceremonial that were to be abrogated by Christ, were written all by Moses. But this of the Sabbath,* 1.1207 with the other nine, written by God him∣self, were put into the Ark, where no

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        Ceremonial Law was put,* 1.1208 to shew, that they should be the perpetual Rules of the Church,* 1.1209 yet such as none could perfectly fulfil and keep, but only Christ.

        4. Because Christ professeth,* 1.1210 that he came not to destroy the moral Law: and that the least of them should not be abro∣gated in his kingdom of the New Testa∣ment. Insomuch that whosoever breaketh one of the least of these ten Commandments,* 1.1211 and teacheth men so, he should be called the least in the Kingdom of heaven; that is, he should have no place in his Church. Now the Moral Law commandeth one day of seven to be perpetually kept a holy Sab∣bath. And Christ himself expresly men∣tioneth the keeping of a Sabbath among his Christians, at the destruction of Jeru∣salem, about 42. years after his resurrecti∣on. By which time,* 1.1212 all the Mosaical ce∣remonies (except eating of blood, and things strangled) were by a publick De∣cree of all the Apostles quite abolished, and abrogated in Christian Churches. And therefore Christ admonished his Disci∣ples,* 1.1213 to pray that their flight be not in the winter, nor on the Sabbath day. Not in the winter; for that (by reason of the foulness of the ways and weather) their flight should be more painful and troublsome unto them: not upon the Sabbath, because it would be more grievous to their hearts, to spend that day in toiling to save their lives, which the Lord had commanded to be spent in holy exercises, to comfort their souls.

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        Now if the sanctifying of the Sabbath on this day had been but ceremonial, it had been no grief to have fled on this day, any more than on any other day of the week. But in that Christ doth tender so much this fear and grief of being driven to fly on the Sabbath day, and therefore wisheth his, to pray unto God to prevent such an occasion: he plainly demonstrates, that the observation of the Sabbath is no abro∣gated Ceremony, but a Moral Command∣ment, confirmed and established by Christ among Christians. If you would know the day whereupon Christ appointed Christi∣ans to keep the Sabbath S. John will tell you, that is was on the Lord's day, Rev. 1. 10. If you will know on what day of the week that was, S. Paul will tell you, that it was on every first day of the week, 1 Cor. 16. 1.

        As Christ admonished, so Christians prayed, and according to their prayers, God, (a lit∣tle before the wars began) warned by an * 1.1214 Oracle, all the Christians in Jerusalem, to depart thence and to go to Pella a little town beyond Jordan: and so to escape the wrath of God, that should fell upon that City and Nation. If then a Christian should not without grief of heart, fly for the safety of his life on the Lord's day, with what joy or comfort can a true Christian neglect the holy exercises of God's worship in the Church, to spend the greatest part of the Lord's day in prophane and carnal sprts, or servile labour? And seeing the de∣struction of Jerusalem, was hath a† 1.1215 〈◊〉〈◊〉,

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        and an assurance of the destruction of the World, who seeth not, but that the holy Sabbath must continue till the very end of the world?

        5. Because that all the Ceremonial Law was enjoyned to the Jews only, and not to the Gentiles; but this Commandment of the holy Sabbath, (as Matrimoy) was instituted of God in the stare of innocency, when there was but one state of all men: and therefore enjoyned to the Gentiles, as well as to the Jews: So that all Magi∣strates and Housholders were command∣ed,* 1.1216 to constrain all strangers (as well as their own Subjects, and Family) to observe the holy Sabbath, as appears by the fourth Commandment, and practice of Nehemiah,* 1.1217 All the Ceremonies were a partition wall to separate Jews and Gentiles:* 1.1218 But see∣ing the Gentiles are bound to keep this Commandment as well as the Jews; it is evident that it is no Jewish ceremony. And seeing the same authority is for the Sabbath that is for marriage: a man may as well say, that marriage is but a cere∣monial Law, as the Sabbath. And re∣member, that whereas marriage is term∣ed but once the* 1.1219 coven•••••• of God, because instituted by God in theb 1.1220 begin∣ning: the Sabbath is every where called the Sabbath of the Lord thy God, because ordained by God in the same beginning, both of time, state and perpetuity: there∣fore not Ceremonial.

        6. The corruption of our nature found in

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        the* 1.1221 manifest opposition of wicked men, and in the secret unwillingness of good men to sanctifie sincerely the Sabbath, sufficiently demonstrateth, that the Commandment of the Sabbath is spiritual and moral.

        7. Because that as God by a perpetual decree, made thec 1.1222 Sun, the Moon, and d 1.1223 other lights in the Firmament of Heaven, not only to divided the day from the night, but also to be fore 1.1224 signs, and forf 1.1225 seasons, and forg 1.1226 days, and forh 1.1227 years: so he or∣dained in the Church on Earth, the holy Sabbath to be not only the appointed season, for his solemn Worship, but also the per∣petual rule and measure of time. So that as seven days make a week, four weeks a month, 12 months a year: so seven years make a Sabbath of years: seven Sab∣baths of years, a Jubilee; 80 Jubilees, or 4000 years, or after Ezekiel, 4000 cubits, the whole time of the Old Testament, till Christ by his Baptism and Preaching, began the state of the New Testament. Neither can I here pass over without Admiration, how the Sacrament of Cir∣cumcision continued in the Church 39 Ju∣bilees from Abraham, to whom it was first given, unto the Baptism of Christ in Jordan: which was just so many Jubilees (after* 1.1228 Bu∣cholcer's account) as the world had con∣tinued before from Adam, to the birth of Abraham. Moses began his Ministry in the 80 year of his age. Christ enters upon his Office in the 80 Jubilee of the World's Age; Joseph was thirty years old, when

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        he began to rule over Egypt, Gen. 41. 46. and the Levites began to serve in the Ta∣bernacle at thirty Years old: so Christ likewise to answer these figures, began his ministry in the Thirtieth Jubilee of Mo∣ses; and when he began to be thirty years of age, Luke 3. 23. in the midst of Daniel's last week; and so (continuing his ministry on Earth Three years and a half) finish∣ed our Redemption, and Daniel's Period, by his innocent death upon the Cross. The most of all the great alterations, and strange accidents, which fell out in the Church came to pass either in a Sabbati∣cal year, or in a year of Jubilee. For ex∣ample:

        The seventy weeks of Daniel beginning the first year of Cyrus,* 1.1229 and the 3439. year of the world, contain so many years, as the world did weeks of years unto that time: and so many weeks of years, as the world had lasted Jubilees. Daniel's seventy weeks of years, contain four hundred and ninety single years: the world before that time, 490 weeks or sabbaths of years. Daniel's Period 70 weeks, the world's 70 Jubilees: so that to comfort the Church for their 70 years captivity, which they had now according to Jeremy's prophecy,* 1.1230 endured in Babylon, Gabriel tells Daniel, That at the end of 70 weeks, or Sab∣baths of years, that is 70 times seven years, or 490 years, their eternal Redempti∣on from Hell, should be effected by the death of Christ, as sure as they were

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        now redeemed from the captivity of Baby∣lon. This period of Daniel containing 70 Sabbaths, or 10 Jubilees of years, began at the first liberty granted the Jews by Cyrus in the first year of his Reign over the Babylonians, mentioned Ezra 1. 1. and ends justly at the time that Christ died upon the Cross. From the death of Christ, or the last end of Daniel's weeks, to the seventy and one year of Christ the world is measured by seven Seals, or seven Sab∣baths of years,* 1.1231 making one compleat Ju∣bilee. From the end of those seven Seals, the World is measured to her end bya 1.1232 se∣ven Trumpets, each containing 245 years (as some conjecture, about 440 years hence, the truth will appear:) Enoch the seventh from Alam, having lived so many years, as there are days in the year, 365, was translated of God in a Sabbatical year, b 1.1233 Moses the seventh from Abraham, as ano∣ther Enoch is buried of God, but born in a Sabbatical year of the World 2373, and in the 777 year since the Flood (after c 1.1234 Broughton's Computation) is saved▪ as a new Noah in a reed Ark, and lived a builder of the Church, so long as Noah was building the Ark ••••0 years. The promise was made to Abraham in a Sabbatical year, being the 2223 year of the World. The sixth year of Joshua, being 2500 years from the Creation of the World, wherein the land was possessed, and divided among the chil∣dren of Israel, was a Sabbatical year, and the† 1.1235 50 Jubilee from the Creation of the

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        World. At this year Moses begins his Ju∣bilee, by which (as with a chain of thirty links) he tieth the prting of Canaan's pos∣session to the Israelites by Joshua, to the opening of the Kingdom of Heaven to all believers by Jesus. And so carrieth the Church of the Jews, by ab 1.1236 joyful stream of Jubilees from the Type to the substance, from Canaan to Heaven, from Jeshua to Jesus: for Christ at the end of Mses's thirty Jubilees, and the beginning of the thirtieth year of his age, at his Baptism openeth Heaven, and gives the clearest Visi∣on of the blessed Trinity, that was seen since the world began. And by the silver Trumpet of his Gospel proclaims, according to the Prophecy ofc 1.1237 Esay, eternal redmption to all that repent and believe in him.

        And the year of our Saviour Christ's birth, being the 3948 of the World, was at the end of a Sabbatical year, and the * 1.1238 564 Septenary of the World. Moses maketh the common age of all men, to be ten times seven, Psal. 90. and every se∣venth year commonly produceth some notable† 1.1239 change or accident in Man's life: And no wonder, for as Hippocrates affirm∣eth, a Child in his Mother's womb, on the seventh day of his conception, hath all his members finished, and from that day groweth to the perfection of birth;

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        which is always either the ninth, or se∣venth month. At seven years old the Child casts his teeth, and receives new. And every seventh year after, there is some alteration or change in man's life, especially at nine times seven, the Cly∣macterick year, which by experience is found to have been fatal to many of those learned* 1.1240 men, who have been the chiefest Lights of the World. And if they escaped that year, yet most of them have departed this Life, in a septenary year. Lamech died in the year of his life 777. Methusalem, the longest liver of the Sons of Men, died when he began to enter his 900 and 70 year. Abraham died, when he had lived 25 times seven years. Jacob when he had lived 21 times seven years David, after he had lived ten times seven years. So did Galen, so did Petrarch, who (as Bodin noteth) died on the same day of the year that he was born: so did the Maiden Queen† 1.1241 ELIZABETH, of blessed and never-dying Memory who came into this world on the Eve of the Nativity of the blessed Virgin Ma∣ry; and went out of this world on the Eve of the Annunciation of the blessed Virgin Mary. Hippocrates died in the 15th sep∣tenary. Hierom and Isocrates in their 13. Pliny, Bartolus, and Casar in their 8 sep∣tenary. And Johannes de temporibus,* 1.1242 who lived 361 years, died in the 53d septe∣nary of his life. The like might be ob∣served of innumerable others. And in∣deed

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        the whole life of a man is measured by the Sabbath: for, how many years so∣ever man liveth here;* 1.1243 yet his life is but a life of seven days, multiplied: so that in the number of 7 there is a mystical per∣fection, which our understanding cannot attain unto.

        All which Divine Disposition of admi∣rable things, so oft by sevens, calls upon us to a continual Meditation of the blessed seventh-day Sabbath, in knowing and wor∣shipping God in this life: that so from Sabbath to Sabbath, we may be translated to the eternal glorious Sabbath of rest and bliss, in the life to come.

        By the consideration whereof, any man that looketh into the holy History, may easily perceive, that the whole course of the World is drawn, and guided by a cer∣tain chain of God's providence,a 1.1244 disposing all things in number, measure, and weight. All times are therefore measured by the Sabbath: so that Time and the Sabbath can never be separated. And theb 1.1245 Angel swears, that this measuring ofc 1.1246 time shall continue, till that time shall be no more. And as the Sabbath had its† 1.1247 first institu∣tion in the first Book of the Scriptures, so hath it its confirmation in the last: and as this Book dothd 1.1248 authorize this day; so this day graceth the Book; in that the mat∣ter thereof was revealed upon so holy a day; the Lord's revelation upon thee 1.1249 Lord's Day. As well therefore may they pull the Sun, Moon, and Stars out of the Hea∣vens,

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        as abolish the Holy Sabbath (times meet-rod) out of the Chruch: seeing the Sabbath is ordained in the Church (as well as the Sun and Moon in the Firma∣ment) for the distinction of times.

        8. Because that the whole Church, by an* 1.1250 Universal consent, ever since the A∣postles time, have still held the Command∣ment of the Sabbath, to be the moral and perpetual Law of God; and the keep∣ing of the Sabbath on the first day of the week, to be the institution of Christ and his Apostles.

        The† 1.1251 Synod, called Synodus Coloniensis, saith, that the Lord's-day hath been fa∣mous in the Church ever since the Apostles time.* 1.1252 Ignatius Bishop of Antioch living in St. John's time, saith, Let every one that lo∣veth Christ, keep holy the Lord's-day, renown∣ed by his Resurrection; which is the Queen of days, in which death is overcome, and life is sprung up in Christ.* 1.1253 Justin Martyr, who lived not long after him, sheweth how the Christians kept their Sabbath on the Lord's-day,* 1.1254 as we do. Origen, who lived about 10 years after Christ, shews the reason why the Sabbath is translated to the Lord's-day.* 1.1255 Augustin saith, That the Lord's-day was declared unto the Church by the Resurrection of the Lord upon that day. Et ex illo e••••pit habere festivitatem suam. and by Christ it was first ordained to be kept holy.* 1.1256 And in another place, That the Apostles appointed the Lord's-day to be kept with all religious solemnity, because that

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        upon that day our Redeemer rose from the dead, which also is therefore called the Lord's-day.

        As thereforea 1.1257 David said of the City of God, so may I say of the Lord's-day,b 1.1258 Glori∣ous things are spoken of the day of the Lord: for it was the birth-day of the World, the first day wherein all Creatures began to have being. In it light was drawn out of darkness. In it the Law was given on Mount Sinai. In it the Lord rose from death to life. In it thec 1.1259 Saints came out of their graves, assuring that on it Christians should rise to newness of life. In it the Holy Ghost descended upon the Apostles. And it is ve∣ry probable, that on the seventh day, when thed 1.1260 seven Trumpets have blown, the cur∣sed e 1.1261 Jerich of this World shall fall, and our true Jesus shall give us the promised possession of the heavenly Canaan.

        e that would see the uniform consent of Antiquiry, and practice of the Primi∣tive Church in this point, let him read * 1.1262 Eusebius' s Ecclesiastical History, Lib. 4 c 23, Tertullian lib. de Idololat••••a, cap. 14. Chrs. Serm. 5. de resurrection Constitut. † 1.1263 Apal. l. cap. 37. C••••il. in Jham l. 12. c. 8. Of this Jugment are all the found new Writers: see ox on Rev. 1. 10. Bu∣cer in Mat. 12. 1. Gualt. in Malach. 3. hm. 23. ulk on the Remish Testam. Apoc. 1. 10. Chem. Exa••••. Conc. T••••d. par. 4. de diebus festis, Wolph. Chron. lib. 2. cap. 1. * 1.1264 Armin, Thes in 4 praecept. and innumera∣ble others.† 1.1265 Learned Junius shall speak for all: Qua••••brem c••••m dies ••••minicus, &c.

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        Wherefore seeing the Lord's day is both the fast of Christ (viz. his resurrection, and often ap∣pearing to his Disciples upon that day) by the example and institution of the Apostles, and by the continual practice of the ancient Church, and by the testimony of the Scripture, observed and substituted into the place of the Jewish Sabbath: Ineptè faciunt, they do foolishly, who say, that the observation of the Lord's day is of Tradition, and not from the Scripture, that by this means they might establish the Traditions of Men. And again, 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 succeed into the place of the memory of the creation. Non humanâ traditione, sed Christi ipsius observatione & instituto; Not by the tradition of Man, but by the observation and appointment of Christ, who both on the day of his resurrection and on every 8th day after, unto his ascension into heaven, did appear unto his Disciples, and came into their assemblies.

        9. Because that the Lord himself ex∣poundeth the end of the Sabbath to be a* 1.1266 sign and document for ever, betwixt him and his people, that he is Jehovah, by whom they are sanctified; and therefore must only of them be† 1.1267 worshiped: and upon the pain of death chargeth his people for ever to keep this memorial* 1.1268 unviolated. But this end is moral and perpetual: Therefore the Sabbath is moral and perpetual. What † 1.1269 God hath perpetually sanctified, let no man ever presume to make common or prophane.

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        Upon this ground it is, that the Com∣mandment terms this day, the Sabbath of the Lord thy God. And God himself calls it, his holy day.* 1.1270 And upon the same ground likewise, the Old Testament consecrated all their Sabbaths and holy days, to the worship and honour of God alone. To de∣dicate therefore a Sabbath to the honour of any creature, is gross Idolatry. For the first Table makes it a part of God's Wor∣ship, to have a Sabbath to his honour: so doth Levit. 23. 3, 37, 38, &c. and Ezek. 20. 20. Neh 9. 14. the Sabbath is put for the whole worship of God. And our Saviour teacheth, that We must Worship the Lord God only, Mat. 4. 10. and therefore keep a Sabbath to the only honour of God. The Holy Ghost notes it as one of Jeroboam's greatest sins, that he ordained a Feast from the device of his own heart, 1 Kings 12. 33. And God threatneth to visit Israel for keeping the days of Baalim; That is, of Lords, as Papists do of Saints, Hos. 2. 13. but saith, that such forget him. And so in∣deed none are less careful, in keeping the Lord's Sabbath, than they, who are most * 1.1271 superstitious observers of mens holy days. The Church of Rome therefore commits gross Idolatry.

        First, in taking upon her to ordain Sab∣baths, which belongs only unto the Lord of the Sabbath to do.

        Secondly, in dedicating those holy days to the honour of Creatures, which in effect is to make them sanctifying Gods.

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        Thirdly, In tying to these days, God's Worship, Prayers, Fasting and Merit.

        Fourthly, In exacting on these days of mens invention, a greater measure of solem∣nity and sanctification, than upon the Lord's day, which is God's Commandment: which in effect is to preferr Antichrist be∣fore Christ. Our Church hath justly abo∣lished all superstitious and idolatrous Feasts; and only retains a few Holy-days, to the Honour of God alone, and easing of Servants, Deut. 5. 14. tho' long custom forceth to use the old Names, for civil distinction: as Luke used the pro∣phane Names of Castor and Pollux, Acts 28. 11. and Christians of Fortunatus, 1 Cor. 16. 17. Mercurius, Rom. 16. 14. and Jews of Mardochaeus's day, 2 Maccab. 15. 37.

        10. Lastly, The Examples of God's Judgments on Sabbath-breakers, may suffi∣ciently seal unto them, whose Hearts are not seared, how wrathfully Almighty God is displeased with them, who are wilful prophaners of the Lord's day.

        The Lord (who is otherwise the God of mercy) commanded Moses to stone to death the man,* 1.1272 who (of a presumptuous mind) would openly go to gather sticks on the Sabbath day. The fact was small: true, but his sin was the greater, that (for so small an occasion) would presume to break so great a Commandment.

        Nicanor offering to fight against the Jews on the Sabbath day,* 1.1273 was slain

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        himself and thirty five thousand of his men.

        A Husbandman grinding Corn upon the Lord's-day,* 1.1274 had his Mill burned to ashes.

        Another carrying Corn on this day,* 1.1275 had his Barn, and all his Corn therein burnt with fire from Heaven the next night after.

        Also a certain Noble man (prophaning the Sabbath usually in hunting) had a Child by his Wife with a head like a Dog,* 1.1276 and with Ears and Chaps, crying like a Hound.

        A covetous Flax-wife at Kinstat in France, Anno 1559, using with her maids to work at her Trade on the Lord's-day, it seemed unto them that fire issued out of the Flax, but did no harm: the next Sabbath it took fire indeed, but was quickly quenched; but not taking warn∣ing by this, the third Sunday after it took fire again, burnt the House, and so scor∣ched the wretched Woman, with two of her Children, that they died the next day: but (through God's mercy) a Child in the Cradle was taken out of the fire alive and unhurt.

        On the 13th of January, An. Dom. 1582,* 1.1277 being the Lord's-day, the Scaffolds sell in Paris Garden under the People, at a Bear-baiting, so that eight were suddenly slain, innumerable hurt and maimed. A warning to such, who take more plea∣sure on the Lord's-day, to be in a Theatre

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        beholding carnal sports; than to be in the Church serving God with the spiritual works of Piety.

        Many fearful examples of God's Judg∣ments by fire, have in our days been shewed upon divers Towns, where the prophanation of the Lord's day hath been openly countenanced.

        Stratford upon Avon was twice on the same day twelve-month (being the Lord's-day) almost consumed with fire: chiefly for prophaning the Lord's-Sabbaths, and for contemning his Word in the mouth of his faithful Ministers.

        Teverton in Devonshire, (whose remem∣brance makes my heart bleed) was often∣times admonished by her godly Preacher, that God would bring some heavy Judg∣ment on the Town, for their horrible † 1.1278 prophanation of the Lord's-day, occa∣sioned chiefly by their Market on the day following. Not long after his death, on the third of April, Anno Dom. 1598, God (in less than half an hour) consumed, with a sudden and fearful fire, the whole Town, except only the Church, the Court-house, and the Alms-houses, or a few poor Peoples dwellings; where a man might have seen 400 dwelling-houses all at once on fire, and above fifty Persons consu∣med with the flame. And now again, since the former Edition of this Book, on the fifth of August last, 1612, (fourteen years since the former fire) the whole Tow was again fired, and consumed, except

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        some thirty houses of poor people, with the School-house, and Alms-houses: they are blind, who see not in this the finger of God. God grant them grace when it is next built, to change their Market-day, and to remove all occasions of prophaning the Lord's-day. Let other Towns remem∣ber the Tower of Siloe, Luke 13. 4. and take warning by their neighbours cha∣stisements, fear God's threatning, Jer. 7. 27. and believe God's Prophets, if they will prosper, 1 Chron. 20. 20.

        Many other examples of God's judg∣ments might be alledged; but if these are not sufficient to terrifie thy heart from the wilful prophanation of the Lord's-day, pro∣ceed in thy prophanation; it may be the Lord will make thee the next example, to teach others to keep his Sabbaths etter.

        He punisheth some in this life, to signifie how he will plague all wilful transgressors of his Sabbaths at the last day.

        Thus we have proved, that the Com∣mandment of the Sabbath is Moral, and that the change of it from the seventh to the first day of the week, was instituted by the authority of Christ, and of his Apostles. But as in promulgating of the Law, divers Ceremonies, peculiar to the Jews, were annexed, the rather to bind that people to the more careful performance thereof, as to the first Commandment, their de∣liverance from Egypt, shadowing their re∣demption from hell; to the fifth Command∣ment, length of days in Canaan typifying

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        eternal life in heaven; to the sixth Com∣mandment, abstinence from blood and things strangled, figuring the care to abstain from all kind of Murther; and to the whole Law, the Ceremony of* 1.1279 Parchment lace, putting them in mind to keep within the limits of the Law. so likewise to the fourth Commandment were added some cere∣monies, which peculiarly belonged to the Jews, and to no other people; as first, the double† 1.1280 Sacrifices appointed for them on the Sabbath day, shadowing how God will be served on the Sabbath, with greater obedience, than on the week days. 2 The b 1.1281 rigid and strict ceasing from making of fire, c 1.1282 dressing of meat, and all bodily labour, both remembringd 1.1283 them of their full de∣liverance by Moses's conduct from the fiery Furnaces, and slavery of Egypt, upone 1.1284 that day; as also shadowing unto them the eter∣nal redemption of their souls from Hell, by the death of Christ. 3. The keeping of the Sabbath upon the precise seventh day in order of the creation; shadowing to the Jews, that Christ by his death, and resting on their Sabbath, in the grave, should bring them rest and ease, from the burthen and yoke of the Legal Ceremonies, which neither they, nor their Fathers were able to bear, Act. 15. 10. Col. 2. 16, 17.

        And howsoever in Paradise before Man's Fall, the keeping of the Sabbath on the seventh day of the Creation, was not a Ceremony, but an Argument of perfection: yet after the Fall, it became Ceremonial, and

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        subject to change in respect of the Restau∣ration by Christ. As man's life before the fall being immortal, became afterwards mortal; and nakedness being an ornament before, became afterwards a shame; and Marriage became a type of the Mystical V∣nion betwixt Christ and his Church, Ephes. 5. and to fulfill the Ceremonies (added for the Jews sake unto the Sabbath) Christ at his Death rested in the Grave all the Jewish Sabbath day: and by that rest fulfilled all those Ceremonial Accessaries. Now as the ceasing of the Ceremonies an∣nexed to the 1, 5, and 6 Commandments, and to Marriage, did not abolish those Commandments and Marriage; nor cause them to cease from being the perpetual Rules of God's worship, and man's righte∣ousness; no more did the abrogating of the Ceremonies annexed to the Sabbath, abolish the morality of the Command∣ment of the Sabbath: so that though the Ceremonies be abolished, by the access of the Substance; and the Shadow over-sha∣dowed by the Body, (which is Christ) yet the holy rest (which was commanded and kept, before either the Jews were a people, or those Ceremonies annexed to the Sabbath) still continueth as God's perpetual Law, whereby all the Posterity of Adam are bound to rest from their ordinary business, that they may wholly spend every seventh day in the solemn Worship, and only Service of GOD their Creator and Redeemer; but in the

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        substance of the fourth Commandment, there is not found one word of any Ce∣remony.

        The chief Objections against the Mora∣lity of the Sabbath are Three:

        1. That of Paul to the Galatians,* 1.1285 Ye ob∣serve days, and months, and times, and years, &c. But there the Apostle condemns not the moral Sabbath, (which we call the Lord's day; and which he himself ordain∣ed according to Christ's Commandment, in the same Churches of Galatia and Corinth,* 1.1286 and kept himself in other Churches) but he speaks of the Jewish days, and times, and years, and the keeping of the Sabbath on the seventh day from the Creation, which he termeth shadows of things to come,* 1.1287 abolished now by Christ the body; and in the Law are called Sabbaths,* 1.1288 but distinguished from the moral Sabbaths.

        2. That of Paul to the Colossians: Let no man therefore condemn you in meat or drink, or in respect of an holy-day, or of the new-moon, or of the Sabbath-days. But here the Apostle meaneth the Jewish ceremo∣nial Sabbaths, not the Christians Lord's day, as before.

        3. That of the same Apostle to the Ro∣mans,* 1.1289 This man esteemeth one day above ano∣ther day; and another counteth every day alike, &c. But S. Paul makes no such ac∣count. For the question there is not be∣tween Jews and Gentiles, but between the stronger and weaker Christians. The stronger esteemed one day above another,* 1.1290 as ap∣pears

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        in that there was a day both com∣manded and received in the Church eve∣ry where known and honoured by the name of the Lord's day. And therefore Paul saith here, that he that observeth this day, observeth it unto the Lord. The obser∣vation whereof, because of the change of the Jewish seventh day, some weak Chri∣stians, (as many now adays) thought not so necessary: so that if men (because the Jewish day is abrogated) will not honour and keep holy the Lord's day, but count it like other days; it is an Argument (saith the Apostle) of their weakness, whose infirmity must be born, till they have time to be further instructed and per∣swaded. Other objections are frivolous, and not worth the answering.

        The true manner of keeping holy the Lord's Day.

        NOW the sanctifying of the Sab∣bath consists in two things. First, In resting from all servile and common business pertaining to our natural life. Secondly, In consecrating that rest wholly to the Service of God, and the use of those holy means which belong to our spi∣ritual life.

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        For the first.

        1. The servile and common works, from which we are to cease, are generally all ci∣vil works from the* 1.1291 least to the greatest More particularly;

        First, from all the works of our Cal∣ling, though it were reaping in the time of harvest.

        Secondly,* 1.1292 from carrying burthens, as Carriers do; or riding abroad for profit, or for pleasure: God hath commanded that the beasts should rest on the Sabbath day, because all occasions of travelling or labouring with them should be cut off from man.* 1.1293 God gives them that day a rest; and he that without necessity, deprives them of their rest on the Lord's day,* 1.1294 the groans of the poor tyr'd Beasts shall in the day of the Lord rise up in judgment against him. Likewise such as spend the greatest part of this day in trimming, painting and painpering of themselves, like Jezabels, do∣ing the devil's work upon God's day.

        Thirdly,* 1.1295 from keeping of Fairs, or Markets, which for the most part God pu∣nisheth with Pestilence, Fire, and strange Floods.

        Fourthly, from studying any Books of Science,* 1.1296 but the holy Scriptures and Di∣vinity. For our study must be to be ravi∣shed in spirit upon the Lord's day. In a word, thou must on that day cease in thy calling to do thy work: that the Lord by his Cal∣ling, may do his work in thee. For what∣soever is gotten by common working on this

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        day shall never be blessed of the Lord: but it will prove like Achan's Gold, which being got contrary to the Lord's Com∣mandment, brought the fire of God's curse upon all the rest which he had lawfully gotten. And if Christ scourged them out as thieves, who bought and sold in his Temple, (which was but a Ceremony shortly to be abrogated) is it to be thought, that he will ever suffer those to escape unpunish∣ed who (contrary to his Commandment) buy and sell on the Sabbath day, which is his perpetual Law? Christ calleth such, sacrilegious Thieves; and as well may they steal the Communion Cup from the Lord's Table, as steal from God, the chief∣est part of the Lord's day, to consume it in their own lusts. Such shall one day find the judgments of God heavier than the opinions of Men.

        Fifthly, from all recreations and sports, which at other times are lawful: for if lawful works be forbidden on this day; much more lawful sports, which do more steal away our affections from the con∣templation of heavenly things,* 1.1297 than any bodily work or Labour. Neither can there be unto a man (that delighteth in the Lord) any greater delight or recreation,* 1.1298 than the sanctifying of the Lord's day, For can there be any greater joy for a person condemned, than to come to his Prince his house to have his Pardon sealed? for one that is deadly sick to come to a Physician that can cure him? or for a prodigal child that

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        fed on the husks of swine, to be admitted to eat the bread of life, at his father's table? or for him who fears for sin the tidings of death, to come, to hear from God the as∣surance of eternal life? If thou wilt allow thy self, or thy servant recreation, allow it in the six days which are thine: not on the Lord's day, which is neither thine nor theirs. No bodily recreation therefore is to be used on this day; but so far as it may help the soul to do more chearfully the service of God.

        Sixthly,* 1.1299 from gross feeding, liberal drink∣ing of Wine,* 1.1300 or strong Drink; which may make us either drowsie,* 1.1301 or unapt to serve God with our hearts and minds.

        Seventhly, From all talking about worldly things, which hindereth the sancti∣fying of the Sabbath, more than working: seeing one may work alone, but cannot talk but with others.

        He that keeps the Sabbath, only by rest∣ing from his ordinary work, keeps it but as a Beast. But rest on this day, is so far com∣manded to Christians, as it is an help to sanctification: and labour so far forbidden, as it is an impediment to the outward and inward worship of God.

        If then those recreation's which are law∣ful at other times, are on the Sabbath not allowed; much more those that are altoge∣ther at all times unlawful. Who without mourning can endure to see Christians keep the Lord's day, as if they celebrated feast rather to Bacchus, than to the honour

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        of the Lord Jesus, the Saviour and Redeem∣er of the world? for having served God but an hour in outward shew, they spend the rest of the Lord's day in sitting down to eat and drink,* 1.1302 and rising up to play;* 1.1303 First balast∣ing their bellies with eaing and drinking; and then feeding their lusts with playing and dancing. Against which prophanations all ho∣ly Divines, both old and new, have in their times most bitterly inveighed. Insomuch that Augustine affirmeth,* 1.1304 that it was better to plough than to dance on the Sabbath day.

        Now in the Name of Almighty God, (who rested, having created Heaven and Earth) and of his eternal Son Jesus, the Redeemer of his Church, who shall shortly come,* 1.1305 on the dreadful day of Dom, to judge all men according to the obedience* 1.1306 which they have shewed to his command∣ments: I require thee,* 1.1307 who readest these words, as thou wilt answer before the face of Christ, and all his holy Angels at that day, that thou better weigh and con∣sider, whether Dancing, Stage-playing, Mask∣ing, Carding, Diceing, Tabling, Chess-play∣ing, Bowling, Shooting, Bear-baiting, Ca∣rousing, Tipling, and such other fooleries of Robbin Hood, Morice-dances, Wakes, and Ma-games, be Exercises that God will bless and allow on the Sabbath day. And seeing that no action ought to be done that day, but such as whereby we either bless God, or look to receive a blessing from God; how darest thou do those things on that blessed day, on which thou darest

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        not to pray to God to bestow a blessing on it to thy use? Hear this and tremble at this, O prophane youth, of a prophane age!

        O heart all frozen, and void of the feeling of the grace of God! that having every day in six, every hour in every day, every minute in every hour, so tasted the sweet mercy of thy God in Christ, with∣out which thou hadst perished every moment; Yet canst not find in thy cor∣rupt and irreligious heart, to spend in thy Masters service that one day of the week, which he hath reserved for his own praise and worship. Let men in de∣fence of their prophaneness, object what they will, and answer what the Devil puts in their mouths: yet I would wish them to remember, that seeing it is an ancient Tradition in the Church,* 1.1308 that the Lord's second coming shall be upon the Lord's day; how little joy they should have to be overtaken in those carnal sports, to please themselves, when their Masters should find them in spiritual Exercises, serving him? The prophane Wretch would then wish rather to be taken kneel∣ing at prayers in the Church, than skip∣ping like a Goat in a dance. If this can∣not move, yet I would wish our impare gallants to remember, that whilst they thus dance on the Lord's day (contrary to the Lord's Commandment) they do but dance about the pits brink; and they know not which of them shall first fall therein. Where to being once fallen without re∣pentance,

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        no greatness can exempt them from the vengeance of that great God, whose Commandment (contrary to their knowledge and conscience) they do thus presumptuously transgress. If then God's Commandment cannot deterr thee; nor God's Word advise thee;* 1.1309 I say no more, but what St. John said before me,* 1.1310 He which is filthy, let him be filthy still.

        For the second.

        2. The consecration of the Sabbath's rest consists in performing three sorts of duties. First, before; Secondly, at; Thirdly, after the publick exercises of the Church.

        The Duties to be performed before the pub∣lick exercises, are,

        1. To give over working betimes on the Eve, that thy body may be the more re∣freshed, and thy mind the better itted to sanctifie the Sabbath on the next day. For want of this preparation, thy self and thy servants being tyred with la∣bour and watching the night before, are so heavy, that when you should be ser∣ving God,* 1.1311 and hearing what his Spirit saith unto the Church for your Soul's in∣struction, you cannot hold up your heads for sleeping; to the dishonour of God, the offence of the Church, and the shame of your selves: Therefore the Lord com∣mands us not only to keep holy, but also to remember afore-hand the Sabbath day, to keep it holy, by preparing our hearts and removing all business that might

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        hinder us to consecrate it,* 1.1312 as a glorious day unto the Lord. Therefore whereas the Lord in the other Commandments, doth but either bid or forbid; he doth both in this Commandment, and that with a special memorandum: As if a Master should charge his servant to look well unto ten things of great trust, but to have a more special care to remember one of those Ten, for divers weighty reasons; should not a faithful Servan that loves his Master, shew a more special care unto that thing above all o∣ther businesses?

        Thus Moses taught the People o'er night to remember the Sabbath:* 1.1313 and it was a Holy custom among our forefathers, when at the ringing to Prayer on the Eve before, the Husbandman would give over his labour in the field, and the Tadesman his work in the Shop, and go to Evening Prayer in the Church, to prepare their souls, that their minds might more chearfully attend God's worship on the Sabbath day

        2. To possess that night thy vessel in ho∣liness and honour,* 1.1314 that thou maist present thy soul more purely in the sight of God the* 1.1315 next morning.* 1.1316

        3. To rise up early in the morning on the Sabbath day.* 1.1317 Be careful therefore to rise sooner on this day, than on other days: by how much the service of God is to be preferred before all earthly busi∣nesses. For there is no Master to serve so good as God: and in the end, no work shall be better rewarded than his service.

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        4. When thou art up, consider with thy self, what an impure sinner thou art, and into what an holy place thou goest to appear, before the most holy God, who seeth thy heart, and hateth all impurity and hypocrisie. Examine thy self there∣fore before thou goest to church, what grievous sins thou hast committed the week past; confess them unto God, and earnestly pray for the pardon and forgive∣ness of them, and so reconcile thy self with God in Christ. Renew thy vows to walk more conscionably, and pray for an increase of those graces which thou hast, and a supply of those which thou want∣est. But especially pray, that thou maist have Grace to hear the word of God read and preached with profit: and that thou maist receive the holy Sacrament with comfort (if it be Communion day) that God by his Holy Spirit would assist the Preacher to speak something that may kill thy sin,* 1.1318 and comfort thy soul, which thou maist do in this or the like sort.

        A morning Prayer for the Sab∣bath-day.

        O Lord most high, O God eternal,* 1.1319 all whose works are glorious, and whose thoughts are very deep: there can be no better thing than to praise thy Name, and to declare thy loving kindness in the morning, on thy holy and blessed Sabbath day. For it is thy Will and Commandment, that we should

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        sanctiie this day in thy service and praise: and in the thankful remembrance, as of the creation of the world by the power of thy Word; so of the redemption of Man∣kind by the death of thy Son. Thine (O Lord) I confess,* 1.1320 is greatness, and power, and glory, and victory, and praise: for all that is in heaven and earth is thine: Thine is the Kingdom, O Lord, and thou excellest as head over all. Both riches and honour come of thee, and thou reignest over all, and in thine hand is power and strength; and in thine hand it is to make great, and to give grace unto all. Now therefore, O my God, I praise thy glorious Name, that whereas I a wretched sinner, having so many ways provoked thy Majesty to anger and dis∣pleasure; thou notwithstanding, of thy fa∣vour and goodness, (passing by my pro∣phaneness and infirmities) hast vouch∣safed to add this Sabbath again unto the number of my days. And vouchsafe, O heavenly Father, for the merits of Jesus Christ thy Son (whose glorious resurre∣ction thy whole Church celebrateth this day) to pardon and forgive me all my sins and misdeeds. Especially, O Lord,* 1.1321 cleanse my soul from those filthy sins, with the blood of thy most pure and undefiled Lamb, which taketh away the sins of the † 1.1322 world. And let thy Holy Spirit more and more subdue my corruptions, that I may be renewed after thine own Image, to serve thee in newness of life, and holiness of con∣versation. And as of thy mercy, thou

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        hast brought me to the beginning of this blessed day; so I do beseech thee, make it a day of Reconciliation, betwixt my sinful Soul, and thy Divine Majesty. Give me grace to make it a day of Repentance unto thee, that thy goodness may seal i to be a day of pardon unto me: and that I may remember, that the keeping holy of this day, is a Commandment which thine own finger hath written. That on this day, I might meditate on thy glorious works of our Creation and Redemption, and learn how to know and to keep all the rest of thy holy Laws and Commandments. And when anon, I shall with the rest of the holy Assembly, appear before thy Pre∣sence in thy House, to offer unto thee our Morning Sacrifice of praise and Prayer; and to hear what thy Spirit, by the preach∣ing of thy Word, shall speak unto thy ser∣vant: Oh let not my sins stand as a Cloud, to stop my Prayers from ascend∣ing unto thee; or to keep back thy grace from descending by thy Word, into my heart. I know, O Lord, and tremble to think,* 1.1323 that three parts of the good seed falls upon bad ground. O let not my heart be like the high-way,* 1.1324 which through hardness, and want of true understand∣ing, receives not the seed, till the evil one cometh, and catcheth it away: nor like to the stony ground, which heareth with joy for a time, but falleth away as soon as persecution ariseth for the Gospel's sake: nor like the thorny ground, which by

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        the cares of this world, and the deceitful∣ness of riches, choaketh the Word which it heareth, and makes it altogether unfruitful: but tht like unto the good ground, I may hear thy Word, with an honest and good heart, understand it, and keep it, and bring forth fruit with patience, in that measure that thy Wisdom shall think meet for thy glory, and mine everlasting comfort. Open likewise, I beseech thee; O Lord, the door of utterance,* 1.1325 unto thy faithful servant, whom thou hast sent unto us to open our Eyes, that we may turn from dark∣ness* 1.1326 to light and from the power of Satan unto God: that we may receive forgive∣ness of sins, and inheritance among them which are sanctified by faith in Christ. And give me grace to submit my self unto his Ministery, as well when he terriieth me with judgments, as when he comforteth me with thy Mercies And that I may have him ina 1.1327 singular love for his works sake; be∣cause heb 1.1328 watcheth for my soul, as he that must give an account for the same unto his Master. And give me grace to behave my self in the holy Congregation with come∣liness and reverence, as in thy presence, and in the sight of thy holyc 1.1329 Angels. Keep me from drowsiness and sleeping,* 1.1330 and from all wandring thoughts, and worldly▪ imagi∣nations: sanctifie my Memory, that it may be apt to receive, and firm to remember those good and profitable doctrines, which shall be taught unto us out of thy Word. And that through the assistance of thy holy

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        Spirit, I may put the same Lessons in pra∣ctice, for my direction in Prosperity, for my consolation in Misery, for the amend∣ment of my Life, and the glory of thy Name. And that this day, which godless and prophane Persons spend in their own Lusts and Pleasures, I (as one of thy obe∣dient Servants) may make my chief delight to consecrate to thy glory and honour,* 1.1331 not doing mine▪ own ways, nor seeking mine own will, nor speaking a vain word: but that ceasing from the works of sin, as well as from the works of mine ordinary calling, I may through thy blessing, feel in my heart the beginning of that eter∣nal Sabbath, which in unspeakable joy and glory I shall celebrate with Saints and Angels, to thy praise and worship, in thy heavenly Kingdom for evermore. All which I humbly crave at thy hands, in the name and mediation of my Lord Je∣sus, in that form of Prayer which he hath taught me:

        Our Father which art in Heaven, &c.

        Having thus in private prepared thine own soul, if thou has the charge of a Fa∣mily, call all thy Houshold together, read a Chapter, and pray as in the week∣days: but remember so to dispatch these private preparations and duties, as that thou and thy family may be in the Church before the beginning of Prayers. Else your private exercises are rather an hin∣drane than a preparation. And as thou (and thy Houshold) do go in all reverence

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        towards the Church, let every one medi∣tate thus with himself.

        Things to be meditated as thou goest to the Church.

        1.* 1.1332 That thou art going to the Court of the Lord, and to speak with the great God by prayer; and to hear his Ma∣jesty speak unto thee by his Word: and to receive his blessing on thy soul, and thy ho∣nest labour, in the six days last past.

        2. Say with thy self by the way, As the Hart brayeth for the rivers of water,* 1.1333 so pant∣eth my soul after thee, O God. My soul thirst∣est for God, even for the living God: when shall I come and appear before the presence of God?* 1.1334 for a day in thy courts is better than a thousand other where. I had rather be a door-keeper in the House of my God, than to dwell in the Tabernacles of wickedness.* 1.1335 Therefore I will come into thy House in the multitude of thy mercies, and in thy fear will I worship toward thine holy Temple.

        3. As thou enterest into the Church, say,* 1.1336 How fearful is this place! this is none other but the house of God, this is the gate of Heaven.* 1.1337 Surely, the Lord is in this place: God is in this people indeed. And prostrating with thy face downward, being come to thy place, say,* 1.1338 O Lord, I have loved the habitation of thy house, and the place where thy Honour dwelleth:* 1.1339 One thing therefore have I desired of thee, that I will require, even that I may dwell in thy house all the days of my life, to behold thy beauty, and

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        to visit thy Temple:* 1.1340 Therefore will I offer in thy Tabernacle sacrifices of joy, I will sing and praise of the Lord. Harken unto my voice, O Lord, when I cry; have mercy also upon me, and hear me.* 1.1341 Doubtless, kindness and mercy shall follow me all the days of my life, and I shall remain a long season in the house of the Lord. And this is that preparation, or looking to our feet,* 1.1342 whereto Solomon ad∣viseth us, before we enter into the House of God.

        The second sort of Duties, which are to be performed at the time of the holy As∣sembly.

        WHen Prayers begin, lay aside thine own private meditations; and let thine heart joyn with the Minister, and the whole Church, as being one body of Christ;* 1.1343 and because that God is the God of order, he will have all things to be done in the Church witha 1.1344 one heart and accord: and the exercises of the Church areb 1.1345 common and publick. It is therefore an ignorant pride, for a man to think his own private prayers more effectual than the publick prayers of the whole Church. Solomon therefore adviseth a man not to be rash,* 1.1346 to utter a thing in the Church before God. Pray therefore when the Church prayeth, sig when they sing, and in the action of kneeling,* 1.1347 standig,* 1.1348 sit∣ting, and such indifferent ceremonies (for the avoiding of scandal, the continu∣ance

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        of Charity, and in testimony of thine obedience)† 1.1349 conform thy self to the man∣ner of the Church wherein thou livest.

        Whilest the Preacher is expounding and applying the Word of the Lord, look upon him; for it is a great help to stir up thine attention, and to keep thee from wan∣dering thoughts: soa 1.1350 the Eyes of all that were in the Synagogues, are said to be fasten∣ed on Christ whilst he preached: and that b 1.1351 all the people hanged upon him when they heard him Remember that thou art there as one of Christ's Disciples, to learn the know∣ledge of Salvation, by the remission of sins, through the tender mercy of God, Luke 1. ver. 77.

        Be not therefore in the School of Christ, like an idle boy in a Grammar School, that often heareth, but never learneth his lesson: and still goeth to School, but proiteth no∣thing. Thou hatest it in a child. Christ de∣testeth it in thee. To the end therefore, that thou maist the better profit by hear∣ing, mark;

        1. The Coherence and Explication of the Text.

        2. The chief Sum or Scope of the Holy Ghost in that Text.

        3. The division or parts of the Text.

        4. The doctrines; and in every doctrine the proofs, the reasons and the uses thereof.

        A method of all others, easiest for the people (being accustomed thereto) to help them to remember the Sermon. and therefore much wished to be put in

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        practice of all faithful Pastors, who desire to edifie their people in the knowledge of God, and his true Religion.

        If the Preacher's method be too curious or confused, then labour to remember.

        1. How many things he taught, which thou knewest not before: and be thankful.

        2. What sins he reproved, whereof thy conscience tells thee that thou art guilty; and therefore must be amended.

        3. What Vertues he exhorteth unto, which are not so perfect in thee, and therefore endea∣vour to practice them with more zeal and di∣ligence.

        But in hearing, apply every speech as spoken to thy self, rather by* 1.1352 God than by Man: and labour not so much to hear the words of the Preacher sounding in thine ear, as to feel the opperation of the Spirit working in thy heart. Therefore it is said so often,† 1.1353 Let him that hath an ear, hear what the Spirit speaks to the Church. And,* 1.1354 Did not our hearts burn within as, whilst he opened unto us the Scriptures? And thus to hear the Word, hatha 1.1355 a blessing promised thereto. It is the acceptablest b 1.1356 sacrificing of our selves unto God. It is thec 1.1357 surest note of Christ's Saints; thed 1.1358 tru∣est mark of Christ's sheep; thee 1.1359 apparent∣est sign of God's Elect; the very blood, as it were, which uniteth us to be thef 1.1360 spiritual kindred, brethren and sisters of the Son of God. This is the best art of Memory for a good hearer.

        When the Sermon is ended, 1. Beware

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        thou depart not like the nine lepers, till that for thine instruction to saving health, thou hast returned thanks and praise to God by an after-prayer, and singing of a Psalm. And when the blessing is pronoun∣ced, stand up to receive thy part therein, and hear it,* 1.1361 as if Christ himself (whose Mi∣nister he is) did pronounce the same un∣to thee;* 1.1362 for in this case it is true; He that heareth you, heareth me: and the Sabbath-day is blessed, because God hath appointed it to be the day, wherein by the Mouth of his Ministers, he will bless his people, which hear his word, and glorifie his Name.* 1.1363 For tho' the Sabbath-day in it self be no more blessed than the other six days; yet (because the Lord hath appointed it to holy uses above others) it doth as far excel the other days of the week, as the consecrated bread, (which we receive at the Lord's Table) doth the common bread which we eat at our own Table.

        2. If it be a Communion-day, draw near to the Lord's Table in the Wedding-Garment of a faithful and penitent heart to be partaker of so holy a banquet.

        And when Baptism is to be administred, stay and behold it with all reverent at∣tention, that so thou maist, First, shew thy reverence to God's Ordinance: Secondly, that thou maist the better consider thine own ingrafting into the visible body of Christ's Church: and how thou performest the vows of the new Covenant. Thirdly, that thou maist repay thy debts in pray∣ing

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        for the infant which is to be baptized (as other Christians did in the like case for thee) that God would give him the inward effects of Baptism, by his Blood and Spirit. Fourthly, that thou maist assist the Church in praising God for grafting another Member into his mystical Body. Fifthly, That thou maist prove whether the effects of Christ's death killeth sin in thee, and whether thou be raised to new∣ness of life, by the virtue of his Resurre∣ction: and so to be humbled for thy wants, and to be thankful for his graces. Sixth∣ly, to shew thy self to be a freeman of Christ's Corporation: having a voice or consent in the admission of others into that Holy Society.

        3. If there be any Collection for the poor,* 1.1364 freely without grudging bestow thine Alms, as God hath blessed thee with ability.

        And thus far of the duties to be per∣formed in the Holy Assembly.

        Now of the third sort of Duties after the Ho∣ly Assembly.

        AS thou returnest home, or when thou art entred into thy house, meditate a little while upon those things which thou hast heard. And as the clean Beasts which chew the Cud,* 1.1365 so must thou bring again to thy remembrance, that which thou hast heard in the Church. And then kneeling down, turn all to a prayer, be∣seeching God to give such a blessing to

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        those things which thou hast heard, that they may be a direction to thy life,* 1.1366 and a consolation unto thy Soul. For till the Word be made thus our own, and as it were, close hidden in our hearts: we are in danger lest Satan steal it away,* 1.1367 and we shall receive no profit thereby. And when thou goest to dinner, in that reverend and thankful manner before prescribed, re∣member according to thine ability, to have one or more poor Christians, whose hungry bowels may be refreshed with thy meat:* 1.1368 imitating holy Job, who protest∣ed, that he did never eat his morsels alone, without the good company of the poor and fa∣therless; That is the Commandment of Christ our Master, Luke 14. 13. Or at leastwise,* 1.1369 send some part of thy Dinner to the poor, who lie sick in the back-lane, without any food. For this will bring a blessing upon all thy works and labours:* 1.1370 and it will one day more rejoyce thy Soul,* 1.1371 than it doth now refresh his Body, when Christ shall say unto thee, O blessed child of God, I was an hungered, and thou gavest me meat, &c And for as much as thou hast done it for my sake to the least of these my brethren, I take it in as good part, as if thou hadst done it to mine own self.

        When dinner is ended, and the Lord praised, call thy† 1.1372 Family together,a 1.1373 exa∣mine what they have learned in the Ser∣mon: commend them that do well▪ yet discourage not them whose memories or ca∣pacities

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        are weaker: but rather help them, for their will and minds may be as good. Turn to the proofs, which the Preacher al∣ledged, anda 1.1374 rub those good things over their memories again. Then sing ab 1.1375 Psalm or more. If time permit, thou maist teach and examine them in some part of thec 1.1376 Ca∣techism: conferring every point with the proofs of the Holy Scripture. This will both increase our knowledge, and sharpen our memory: seeing by experience we find, that in every Trade they who are most exercised, are ever best expert.* 1.1377 But in any wise, remember so to dispose all these pri∣vate exercises, as that thou maist be with the first in the holy Congregation at the Evening Exercise; where behave thy self in the like devo••••••n and reverence, as was prescribed for the holy Exercise of the Morning.

        After Evening Prayer, and at thy Sup∣per, behave thy self in the like religious and holy manner, as was formerly prescri∣bed. And either before or after Supper, if the season of the year and weather do serve.

        1. Walk into the fields,* 1.1378 and meditate upon the Works of God: for in every Crea∣ture thou maist read,* 1.1379 as in an open Book, the Wisdom, Power, Providence and Goodness of Almighty God. And how that none is able to maked 1.1380 all these things in the vari∣ety of their forms, virtues, beauties, life▪ motions and qualities, but our most glorious God.

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        2. Consider how gracious he is,* 1.1381 that made all these things to serve us.

        3. Take occasion hereby to stir up both thy self and others, to admire and adore his Power, Wisdom, and Goodness: and to think what ungrateful wretches we are, if we will not (in all obedience) serve and honour him.

        4. If any neighbour be sick, or in any heaviness, go to visit him.* 1.1382 If any be faln at variance, help to reconcile them.

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

        . Works of Piety, which either direct∣ly concern the service of God, tho' they be performed by bodily labour: as under the Law, the Priests did labur in killing and dressing of Sacrifices,* 1.1383 and burning them on the Altar. And Christians under the Go∣spel, when they travel far to the places of God's worship;* 1.1384 it is but a Sabbath-day's journey, like to that of the Shunamite, who travelled from home, to hear the Prophet on the Sabbath day, because she had no teaching near her own dwelling. And the Preacher, tho' he laboureth in the sweat of his brows, to the wearying of his body, yet he doth but a Sabbath-day's work.* 1.1385 For the holy end sanctifieth the work, as the Temple did the Gold, or the Altar the Gift thereon. Or else such bodily labour, whereby the People of God are assembled to his wor∣ship:* 1.1386 as the sounding of Trumpets under the Law, or the ringing of Bells under the Gospel.

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        2. Works of Charity,* 1.1387 as toa 1.1388 save the life of a man, orb 1.1389 of a beast; toc 1.1390 fodder, water, and dress Cattle: to make honest d 1.1391 provision of meat and drink, toe 1.1392 refresh our selves, and to relieve the poor: to visit the sick, to makef 1.1393 collections for the poor, and such like.

        3. Works of necessity, not feigned, but present and imminent, and such as could not be prevented before, nor can be deferred unto another day. As to resist the inva∣sion of enemies, or the robberies of thieves, to quench the rage of fire; and for Phy∣sicians to stanch, or let blood; or to cure a∣ny other desperate disease; and for Mid∣wives to help Women in labour: Mari∣ners may do their labour: Soldiers being assailed, may fight; and* 1.1394 Pst may ride for the publick good, and such like. On these or the like occasions, a man may lawfully work. Yea, and when they are called, they may upon any of these occa∣sions, go out of the Church, and from the holy exercises of the Word and Sacraments: provided always, that they be humbled, that such occasions fall out upon that day 〈…〉〈…〉; and that they take no Money for their pains on that day, but only for their stuff, as in the fear of God, and consci∣ence of his Commandment.

        When the time of Rest approacheth, retire thy self to some private place: and knowing, that in the state of Corruption no man living can sanctifie a Sabbath in that spiritual manner that he should; but

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        that he commits many breaches thereof, in his Thoughts, Words, and Deeds; humbly crave pardon for thy defects, and reconcile thy self unto God, with this, or the like Evening Sacrifice.

        A Private Evening Prayer for the Lord's-day.

        O Holy,* 1.1395 Holy, Holy Lord God of Sab∣bath, suffer me, who am butb 1.1396 dust and ashes, to speak unto thy most glorious Majsty. I know that thou art ac 1.1397 consu∣ming ire; I acknowledge that I am but witheredd 1.1398 stubble. Mye 1.1399 sins are in thy sight, and Satanf 1.1400 stands at my right-hand to accuse me for them; I come not to ex∣cuse, but tog 1.1401 judg my self worthy of all those judgments, which thy Justice might most justly inflict upon me a wretched Creature, for my sins and transgressions. The Number of them is so great, the Na∣ture of them is so grievous, that they make me seem vile in mine own eyes,* 1.1402 how much more loathsome in thy sight? I confess they make me so far from being worthy to be called thy Son,* 1.1403 that I am altogether unworthy to have the Name of thy mean∣est Servant. And if thou shouldest but recompence me according to my desert, the Earth (as weary of such a sinful burthen) should open her mouth, and swallow me up,* 1.1404 like one of Dathan's Fa∣mily, into the bettomless pit of Hell. For if thou didst not spare the natural branches, those Angels of glorious Excellency,* 1.1405

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        but hurldst them down from the hea∣venly Habitations, into the pains of hellish darkness, to be kept unto damnation, when they sinned but once against thy Majesty; and didst expel our first Pa∣rents out of Paradise,* 1.1406 when they did but transgress one of thy Laws: alas, what vengeance may I expect, who have not offended in one sin only,* 1.1407 heaping daily un upon sin, without any true repen∣tance, drinking iniquity as it were water,* 1.1408 ever pouring in, but never pouring out a∣ny filthyness; and have transgressed not one, but all thy holy laws and command∣ments! Yea, this present day, which thou hast straitly commanded me to keep holy, to thy praise and worship, I have not so religiously kept and obser∣ved, nor prepared my soul in that ho∣liness and chastity of heart, as was fit to mee thy blessed Majesty in the holy assembly of the Saints. I have not atten∣ded to the preaching of thy Word, nor to the administration of thy Sacraments with that humility, reverence, and de∣votion that I should. For tho' I was pre∣sent at those holy exercises in my body, yet Lord, I was overtaken with much drowsiness. And when I was awake, my mind was so distracted and carried away with vain and worldly thoughts, that my oul seemed to be absent, and o•••• of the Church. I have not so duly (as I should) meditated with my self, nor conferred with my Family, upon those good instructions

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        which we have heard and received out of thy holy Word, by the publick Ministry. For default whereof, Satan hath stoln the most part of those instru∣ctions out of my heart, and I wretched creature have forgotten them, as though they had never been heard. And my fa∣mily doth not thrive in knowledge and sanctification under my government, as they should. Though I know where many of my poor brethren live in want and necessity, and some in pain, and comfortless; yet I have not remembred to relieve the one with my Alms, nor the other with Consolations: but I have feasted my self, and satisfied mine own Lusts. I have spent the most part of the day in idle talk, vain sports and exer∣cises: Yea, Lord I have, &c.* 1.1409 And for all these my sins my Conscience cries guilty, thy Law condemns me, and I am in thy hand to receive the sentence and curse that is due to the wilful breach of so holy a Commandment. But what if I am by thy Law condemned? Yet, Lord, thy Gospel assures me, that thy mercy is above all thy works: that thy grace transcends thy Law; and thy good∣ness delighteth there to reign, where sins do most† 1.1410 abound. In the multitude therefore of thy Mercies, and for the Me∣rits of Jesus Christ my Saviour, I beseech thee, O Lord (who despiseth not the sighings of a contrite heart, nor desirest the death of a penitent sinner) to pardon

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        and forgive me all those my sins, and all the errors of this day, and of my whole life; and free my soul from that curse and Judgment which is due unto me for them. Thou that didst justifie the contrite Publican for Four Words of con∣fession,* 1.1411 and received'st the Prodigal Child (when he had spent all the stock of thy grace) into favour upon his repentance: pardon my sins likewise, O Lord, and suffer me not to perish for my transgressi∣ons. O spare me, and receive me into thy favour again. Wil thou (O Lord) reject me,* 1.1412 who hast received all Publi∣cans, Harlots, and Sinners, that upon re∣pentance sued to thee for grace? Shall I alone be excluded from thy mercy? Far be it from me to think so, for thou art the same God of mercy unto me that thou wast unto them, and thy compassions never fail. Wherefore, O Lord, deal not with me after my merits, but ac∣cording to thy great mercy. Execute ot thy severe Justice against me a sin∣ner, but exercise thy long-sufferance in forbearing thine own creature. I have nothing to present unto thee for a satis∣faction, but only those Bloody Wounds, bitter Death and Passion, which thy bles∣sed Son, my only Saviour, hath suffered for me. Him (in whom only thou art well pleased) I offer unto thee for all my sins, wherewith thou art displeased. Him my Mediator, the Request of whose Blood,* 1.1413 speaking better things than that of

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        Abel, thy mercy can never gain-say. Illu∣minate my understanding, and sanctifie my heart with thy holy Spirit that it may bring to my remembrance all those good and profitable lessons, which this day and at other times have been taught me out of thy holy Word; that I may remember thy Commandments to keep them, thy Judg∣ments to avoid them, ad thy sweet Pro∣mises to rely upon them in time of mise∣ry and distress. And now, O Lord, I re∣sign my self to thy most holy Will: O re∣ceive me into thy favour; and so draw me by thy grace unto thy self, that I may as well be thine by love and imitation, as by calling and creation, and give me grace so to keep holy thy Sabbaths in this life; as that (when this life is ended) I may with all thy Saints and Angels, celebrate an eternal Sabbath of joys and praise, to the honour of thy most glorious Name, in thy heavenly Kingdom, for evermore. Amen.

        And then calling thy Family together, shut up the Sabbath with the Meditations and Prayers before prescribed for thy Fa∣mily. And the Lord will give thee 〈◊〉〈◊〉 Night a more sweet and quiet rest than ordi∣nary, and prosper thee the better in all the labours of the week following.

        Thus far of the ordinary Practice of Piety, both in private and publick.

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        Now followeth the extraordinary practice of Piety, whereby God is glorified in our lives.

        THe extraordinary Practice of Piety consists either in fasting or feasting.

        1. Of the Practice of Piety in Fasting.

        There are divers kinds of fasting. First,* 1.1414 a constrained Fast, as when men either have not food to ear, as in thea 1.1415 Famine of Samaria: or having food cannot eat it for heaviness or sickness, as it befel them who where in theb 1.1416 Ship with St. Paul. This is rather Famine than Fasting.

        Secondly,c 1.1417 A natural Fast, which we underake Physically for the health of our body.

        Thirdly,d 1.1418 A civil Fast, which the Ma∣gistrate enjoyneth for the better main••••∣nance of the Common-wealth, that by 〈◊〉〈◊〉 Fish as well as Flsh, there may be grea∣ter plenty of both.

        Fourthly,e 1.1419 A miraculous Fast, as the forty days fast of Moses and Elias, the Types; and of Christ, the substance. This is rather to be admired than imitated.

        Fifthly,f 1.1420 A daily Fast, when a man is careful to use the Creatures of God wit such moderation, that he is nt mde hea∣vier, but moreg 1.1421 chearful, to serve God and to do the duties of his calling, This is especially to be observed of ministers andh 1.1422 Judges.

        Sixthly,i 1.1423 A religious Fast,* 1.1424 which a man

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        voluntarily undertakes, to make his body and soul the fitter to pray more fervently unto God, upon some extraordinary oc∣casion. And of this Fast only we are to treat. The Religious Fast is of Two sorts, either private or publick.

        1. Of a Private Fast.

        THat we may rightly perform a pri∣vate Fast, Four things are to be ob∣served: First the Author: Secondly, the Time and Occasion: Thirdly the Manner: Fourthly, the Ends of private Fasting.

        1. Of the Author.

        The first that ordained Fasting, was God himself ina 1.1425 Paradise: and it was the first Law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write hisb 1.1426 Law without fasting, and in his Law commands all his people to fast. So doth ourc 1.1427 Savi∣our Christ teach all his Disciples under the New Testament likewise. By religious fa∣sting a man comes nearest the life ofd 1.1428 An∣gels, and to do God's will on Earth, as it is done in Heaven.

        Yea, Nature seemeth to teach man this duty, in giving him ae 1.1429 litle mouth, and a nrrower throat; for Nature is content with a little, Grace with less. Neither doth Nature and Grace agree in any one act better than in this Excercise of Religious Fasting; for it strengtheneth

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        the memory, and cleareth the mind; il∣luminateth the understanding, and bridleth the Affections; mortifieth the flesh, and preserveth Chastity; preventeth sickness, and continueth health; it delivereth from evils, and procureth all kind of bles∣sings.

        By breaking this Fast, the Serpent over∣threw the firsta 1.1430 Adam, so that he lost Pa∣radise. But by keeping a Fast, the second Adam vanquished the Serpent, and resto∣red us into Heaven. Fasting was she who covered Noah safe in the Ark, whom In∣temperance uncovered, and left stark naked in the Vineyard. By fasting, Lot quenched the flame of Sodom, whom Drunkenness scorched with the fire of Incest. Religious Fasting and talking with God, made Mo∣ses's Face to shine before Men; when Ido∣latrous eating and drinking cased the Isra∣elites to appear abominable in the sight of God. It rapt Elias in an Angelical Coach to Heaven; when voluptuous Ahab was sent in a Bloody Chariot to Hell. It made Herod believe that John Baptist should live after death by a blessed Resrrection, when after an intemperate life, he could promise nothing to himself, but eternal death and destruction. O divine Ordinance of a divine Author!

        2. Of the Time.

        Theb 1.1431 holy Scripture appoints no Time under the New Testament to fast; but

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        but leaves it unto Christians own free choice, Rom. 14. 3. 1 Cor. 7. 5. to fast as occasion shall be offered unto them, Mat. 9. 15. As when a man becomes an hum∣ble and earnest suiter unto God for the pardon of some gross sin committed; or for the* 1.1432 prevention of some sin, whereun∣to a man feels himself by Satan sollicited: or to obtain some special blessing which he wants: or to avert some Judgment which a man fears, or is already faln upon him∣self or others: Or, lastly to subdue his flesh unto his spirit, that he may more chearfully pour forth his soul unto God by prayer. Upon these occasions a man may fasta 1.1433 a day orb 1.1434 longer, as his occa∣sion requiees, and the constitution of his body, and other needful affairs will per∣mit.

        3. Of the manner of a private Fast.

        The true manner of performing a pri∣vate fast, consists partly in outward, part∣ly in inward actions.

        The outward actions are, to abstain, for the time that we fast: First, from allc 1.1435 worldly business and labour, making our fasting day, as it were a Sabbath day, Lev. 23. 28. for worldly business will distract our minds from holy devo∣tion. Secondly, from all manner of food, yea, fromd 1.1436 bread and water, so far as health will permit: 1. That so we may acknowledge our own indignity, as being

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        unworthy both of life, and all the means for the maintenance thereof. 2. That by afflicting the Body, the Soul, which followeth the constitution theref, may be the more humbled. 3. That so we may take a godlye 1.1437 revenge upon our selves, for abusing our liberty in the use of God's Creatures. 4. That by the hunger of our Bodies, through want of these earthly things, our Souls may learn to hunger more eagerly after spiritual and heavenly food. 5. To put us in mind, that as we abstain from food which is lawful, so we should much more abstain from* 1.1438 Sin, which is altoge∣ther unlawful.

        Thirdly, From good and costlyf 1.1439 appa∣rel; that as the abuse of these puffs us up with pride; so the laying aside their law∣ful use may witness our humility. And to this end in ancient times they used (espe∣cially in publick Fasts) to putg 1.1440 on Sack∣cloth, or other course Apparel. The Equity hereof still remaineth; especially in pub∣lick Fasts, at what time to come into the Assembly with starched Bands, crisped Hair, brave Apparel, and decked with Flowers or Perfumes, argueth a Soul that is neither humble before God, nor ever knew the true use of so holy an exercise.

        Fourthly, From the full measure ofh 1.1441 or∣dinary sleep. That thou maist that way al∣so humble thy Body: and that thy Soul may watch and pray, to be prepared for the coming of Christ. And if thou wilt break thy sleep early and late for worldly

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        gain: how much more should'st thou do it for the service of God? And ifa 1.1442 Ahab (in imitation of the godly) did in his fast lie in such-cloth, to break his sleep by night; what shall we think of those who on a fa∣sting-day will yield themselves to sleep in the open Church?

        Fifthly and lastly, From all outward pleasures of our senses. So that as it was not the* 1.1443 throat only that sinned, so must not the throat only be punished: and therefore we must endeavour to make our eyes (as at all times, so) especially on that day, to fast from beholding vanities; our ears from hearing Mirth or Musick, but such as may move to mour; our nstrils from pleasant smell: our tongues from lying, dissembling, and slandering; yea, the use of the Marriage bd must be omitted in a religious reverence of the Divine Majesty, that so nothing may hinder our true Humiliation, but that all may be signs that we are unfeignedly humble. Thus much of the outward manner.

        The inward manner of fasting consists in Two things: 1. Repentance. 2. Prayer.

        Repentance hath Two Parts:

        1.a 1.1444 Penitecy for sins past.

        2.b 1.1445 Amendment of life in time to come.

        This Penitency consists in Three things: First, an inward insight of sin, and sense of misery. Secondly, a bewailing of thy vile estate. Thirdly, an humble and parti∣cular confession of all thy known sins.

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        1. Of the inward insight of sin, and s••••se of misery.

        This sense and insight will be effected in thee: First, by considering thy sins, espe∣cially thy gross sins, according to the cir∣cumstances of the time when, place where, manner how, and persons with whom it was committed. Secondly, the Majesty of God against whom it was done: and the rather, because thou didst such things against him since he became a Father unto thee, and bestowed so many sweet bles∣sings, in bountiful manner upon thee, Thirdly, in considering the curses which God hath threatned for thy sin: how grievously God hath plagued others for the same fault, and how that no means in Heaven or Earth could deliver thee from being eternally damned for them, had not the son of God so lovingly died for thee Lastly, That if God loves thee, he must chasten thee ere it be long, with some grievous affliction;* 1.1446 unless thou dost pre∣vent him by speedy and unfeigned repen∣tance. Let these and the like considera∣tions, so prick thy heart with sorrow, that melting for remorse within thee, it may be dissolved into a fountain of tears, trick∣ling down thy mournful Cheeks. This mourning is the beginning of true fasting, and therefore oft-times* 1.1447 put for fasting, the first and principal part for the whole action.

        2. Of the bewailing of thine own estate.

        b 1.1448 Bewailing or lamentation, is the pouring

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        out of the inward mourning of the heart, by the outward means of the voice, and tears of the eyes. With such filial earnestness and importunity in prayer, is our heaven∣ly Father well pleased. Nay, when it is the fruit of his Spirit, and the effect of our faith, he cannot be displeased with it. For if he heard the moans which extremity wrong fromc 1.1449 Ismael and Hagar; and hear∣eth the cry of thed 1.1450 young ravens, and roar∣ing ofe 1.1451 Lyons, how much rather will he hear the mournful lamentations which his own Children make unto him in their mi∣sery?

        3. Of the humble confession of sins.

        In this action thou must deal plainly with God,* 1.1452 and acknowledge all the sins thou knowest, not only in general, but also in particular. This hath been the man∣ner of all God's Children in their Fasts: first,* 1.1453 because that without Confession thou hast no promise of mercy or forgiveness of sins. Secondly, That so thou maist acknowledge God to be just,* 1.1454 and thy self unrighteous. Thirdly, That by the numbring of thy sins, thy heart may be the more humbled and pulled down. Fourthly, That it may appear, that thou art truly penitent: for till God hath gi∣ven thee grace to repent, thou wilt be more ashamed to confess thy fault, than to commit thy sin. The plainer thou deale•••• in this respect with God, the more graciously will God deal with thee: for if thou dost acknowledge thy sins,* 1.1455 God

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        is faithful and just to forgive thee thy sins: and the blood of Jesus Christ his Son shall clearse thee from all thy sins.

        To help thee the better to perform these three parts of Penitency, thou must dili∣gently read such Chapters and Portions of the holy Scriptures, as do chiefly con∣cern thy particular sins: that thou maist see God's curse and judgments on others for the like sins, and be the more humbled thy self.

        Thus far of the first part of Repentance, which is penitency.

        The other part which is Amendment of life, consists; First, in devout Prayer: Se∣condly, in devout Actions

        This devout Prayer, which we make in time of Fasting,* 1.1456 in either deprecation of evil, or craving needful good things.

        Deprecation of evil, is, when thou be∣seechst GOD for Christ the Mediator's sake, to pardon unto thee those sins which thou hast confessed, and to turn from thee those judgments which are due unto there for thy sins. And as Benhadad, because the heard,* 1.1457 That the King of Israel was mer∣ciful, prostrated himself unto him with a rpe about his neck; so because thou know∣est that the King of Heaven is merciful, cast down thy self in his presence, in all true signs of humiliation (especially,* 1.1458 seeing h calleth upon thee to come unto him in thy troubles) and doubtless thou shalt find him most merciful.

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        The craving of needful good things, is▪ First, a fervent and faithful begging of God, to seal by his Spirit in thy heart, the assurance of the forgiveness of all thy sins.* 1.1459 Secondly, to renew thy heart by the Holy Ghost, so that sin may daily decay, and righteousness more and more increase in thee.* 1.1460 Lastly, in desiring a supply of faith, patience, chastity, and all other graces which thou wantest: and an increase of those which God of his mercy hath bestowed upon thee already.

        Thus far of Prayer in Fasting.

        The devout actions in Fasting, are two. First, Avoiding evil. Secondly, Doing good.

        1. Of avoiding Evil.

        This Abstinence from evil, is that which is chiefly signified by thy Abstinence from food, &c. and is the chief end of fast∣ing, as the† 1.1461 Ninevites very well knew. A day of fast, and not fasting from sin, the Lord abhorreth. It is not the vacuity of the stomach, but the* 1.1462 purity of the heart that God respecteth. If therefore thou wouldest have God to turn from thee the† 1.1463 evil of Affliction; thou must first turn away from thy self the evil of trans∣gression. And without this fasting from evil, thy Fast favours more noisom to God, than thy breath doth to Man. This made God so often to reject the Fast of thea 1.1464 Jews. And as thou must endea∣vour

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        to avoid all sin; so especially that sin wherewith thou hast provoked God, ei∣ther to shake his rod at thee, or already to lay his chastening hand upon thee. And do this with a resolution, by the assistance of God's grace, never to commit those sins again. For* 1.1465 what shall it profit a man by abstinence to humble his body, if his mind swell with pride? Or to forbear Wine and strong drink, and to be drunk with wrath and malice? Or to let no flesh go into the Belly, when lyes, slanders, and ribauldry (which are worse than any meat) come out of the mouth? To abstain from * meat, and to do mischief, is the Devil's fast, who doth evil, and is ever hungry.

        2. Of doing good works.

        The† 1.1466 good works which as a Christian thou must do every day, but especially on thy Fasting-day, are either the works of Pi∣ety to God, or the works of Charity towards thy brethren.

        1. The works of Piety to God, are the practice of all the former duties, in the sincerity of a good Conscience, and in the sight of God.

        2.* 1.1467 The works of Charity towards our Brethren are,a 1.1468 forgiving wrongs, remit∣ting debts to the poor that are not well a∣ble to pay: but especially in giving alms to the poor, that want relief and suste∣nance. Else we shall* 1.1469 under pretence of

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        godliness,* 1.1470 practice miserableness: like those, who will pinch their own bellies, to de∣fraud their labouring servants of their due allowance. As therefore Christ joyned Fasting, Prayer, and Alms together, in Pre∣cept, o must thou joyn them together, like Cornelius, in practice. And therefore be sure to give at the least so much to the* 1.1471 poor, on thy Fasting-day, as thou would∣est have spent in thine own dyet, if thou hadst not fasted that day. And remem∣ber that he thatb 1.1472 soweth plenteously, shall reap plenteously; and that this is a special sowing day. Let thy Fasting so† 1.1473 afflict thee, that it may refresh a poor Christian; and rejoyce that thou hast dined and supped in another; or rather, that thou hastc 1.1474 feast∣ed hungry Christ, in his poor Members.

        In giving Alms, observe Two things: First, the Rules, Secondly, the Rewards.

        1. Rules in giving of Alms, and doing good works.

        1. They must be done in obedience to God's Commandments:* 1.1475 not because we think it to be good, but because God requireth us to do such and such a good deed: for sucha 1.1476 obedience of the worker God preferreth before all sacrifices, and the greatest works.

        2. They must proceed fromb 1.1477 faith, else they cannot please God: nay without faith the most specious works are but * 1.1478 shining sins, and Phrifees Alms.

        3. Thou must not think by thy good Works and Alms, to merit heaven: for in

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        vain had the Son of God shed his Blood, if Heaven could have been purchased either for Money or Meat. Thou must therefore seek Heaven's Possession by the purchase of Christ's Blood, not by the merits of thine own works. For* 1.1479 eter∣nal Life is the gift of God through Jesus Christ. Yet every true Christian that believes to be saved, and hopes to come to Heaven, must do good works (as the Apostle saith) for necessary uses, which are four.

        First, Thatd 1.1480 God may be glorified, Se∣condly, That thou mayest shew thy self e 1.1481 thankful for thy Redemption. Thirdly, That thou maistf 1.1482 make sure thine Electi∣on unto thy self. Fourthly, That thou mayest g 1.1483 win others, by thy holy devotion, to think the better of thy Christian profes∣sion. And for these uses we are said to be h 1.1484 God's Workmanship, created in Christ Je∣sus unto good works, and that God hath ordained us to walk in them.

        4. Thou must not give thine Alms to impudent Vagabonds, who live in wilful idleness and filthiness, but to the religi∣ous and honest Poor, who are either sick, or so old that they cannot work; or such who work, but their work cannot competently maintain them: Seek out those in the back Lnes, and relieve them. But if thou metest one that asketh an Alms for Jesus sake, and knowest him not to be unworthy, deny him not; for it is better to give unto ten

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        Counterfeits, than to suffer Christ to go, in one poor Saint unrelieved. Look not on the Person, but give thy Alms as un∣to Christ in the Party.

        2. Of the Rewards of Alms-deeds and Good works.

        1. Alms are a special means to move God in mercy to turn away hisi 1.1485 tempo∣ral judgments from us: when we by a true Faith (that sheweth it self by such fruits) do return unto him.

        2. Merciful-Alms giversk 1.1486 shall be the Children of the Highest, and be like God their Father, who is thel 1.1487 Father of mer∣cies. They shall be hism 1.1488 Stewards to dis∣pose his Goods; his Hands, to distribute his Alms: and if it be so great an honour to be the King's Almoner, how much grea∣ter is it to be the God of Heavens Alms∣giver?

        3. When all this World shall forsake us, then only good Works and good Angels shall accompany us, the one ton 1.1489 receive their reward the other to deliver their o 1.1490 charge.

        4. Liberty in Alms-deeds is ourp 1.1491 su∣rest foundation, that we shall obtain in eter∣nal life, a liberal reward, through the Mercy and Merits of Christ.

        Lastly, By Alms-deeds we feed and relieve Christ in his Members; andq 1.1492 Christ at the last day will acknowledge our love, and reward us in his mercy: and then it shall appear, that what we gave to the poor, was not lost, butr 1.1493 lent unto the Lord

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        What greater motives can a Christian wish, to excite him to be a liberal Alms∣giver? Thus far of the Manner of Fasting. Now follow the Ends.

        3. Of the Ends of Fasting.

        The true Ends of Fasting are not to merit God's favour, or eternal life (for that we have only of the gift of God through Christ) nor to place Religion in bodily abstinence (for Fasting in it self is not the worship of God, but an help to further us the better to worship God;) But the true Ends of Fasting are Three:

        First, To subdue ourf 1.1494 Flesh to the Spi∣rit: but not so tot 1.1495 weaken our Bodies, as that we are made unfit to do the ne∣cessary Duties of our Calling. A good man (saith Solomon) is merciful to his beast, Prov. 12. verse 10. much more to his own body.

        Secondly, That we may more devout∣ly contemplate God's holy Will, and fer∣vently u 1.1496 pour forth our Souls unto him by prayer: for as there are some kind of De∣vils, so there are also some kind of Sins, which cannot be subdued but by Fasting, joyned unto Prayer, Matth. 17. 22.

        Thirdly, That by ourx 1.1497 serious humilia∣tion, and judging of our selves, we may e∣scape the judgment of the Lord; not for the merit of our Fasting (which is none) but for the mercy of God, who hath promised to remove his judgments from us, when we by Fasting do unseignedly humble our selves before him. And indeed no

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        Child of God ever conscionably used this ho∣ly exercise, but in the end he obtained his request at the hand of God: both in recei∣ving graces which he wanted, as appears in the examples ofy 1.1498 Hannah,z 1.1499 Jehosaphat, a 1.1500 Nehemiah,b 1.1501 Daniel,c 1.1502 Esdras,d 1.1503 Esther; as also in turning away judgments threatned, or faln upon him, as may be seen in the examples of thee 1.1504 Israelites, thef 1.1505 Ninevites, g 1.1506 Rehoboam,h 1.1507 Ahab,i 1.1508 Hezekiah,k 1.1509 Manasses. He who gave his dear Son from Heaven to the Death, to ransom us when we were his enemies, thinks nothing too dear on Earth to bestow upon us, when we humble our selves, being made his reconciled Friends and Children.

        Thus far of the private Fast.

        2. Of the publick Fast.

        A Publick Fast is, when by the* 1.1510 Au∣thority of the Magistrate, either the whole Church within his Dominion, or some special Congregation (whom it con∣cerneth) do assemble themselves toge∣ther, to perform the forementioned duties of Humiliation: either for the removing of some publick.b 1.1511 calamity threatned, or already inflicted upon them,* 1.1512 as the sword, invasion, famine, pestilence, or other fearful sickness: or else for the obtaining of some publick blessing,* 1.1513 for the good of thec 1.1514 Church, as to crave the assi∣stance of his holy Spirit, in the election and ordination of fit and able Pastors, &c.

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        or, for the tryal of Truth, and execution of Justice, in matters of difficulty and great importance, &c.

        When any evil is to be removed, the d 1.1515 Pastors are to lay open unto the People, by the evidence of God's Word, the sins which were the special causes of that Cala∣mity: call upon them to repent, and pub∣lish unto them the mercies of God in Christ upon their Repentance. The People must hear the Voice of God's Messengers with hearty sorrow for their sins; earnestly beg pardon in Christ, and promise unfeigned amendment of their life. When any bles∣sing is to be obtained, the Pastors must lay open to the People the necessity of that blessing, and the goodness of God who gi∣veth such graces for the good of Men. The people must devoutly pray unto God for be∣stowing of that grace, and that he would bless his own means to his own glory, and the good of his Church. And when the holy Exercise is done, let every Christian have a special care, according to his abili∣ty, toe 1.1516 remember the poor. And whoso∣ever (when just occasion is offered,)* 1.1517 useth not this holy Exercise of Fasting,* 1.1518 he may justly suspect, that his heart never yet felt the power of true Christianity.

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

        Of the Practice of Piety in Holy Feasting.

        HOLY Feasting is a solemn Thanks∣giving, (appointed by Authority)

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        to be rendred unto God on some special day, for some extraordinary blessings or deliverances received.* 1.1519 Such among the Jews was the Feast of the Passover, to re∣member to praise God for their delive∣rance out of Egypt's bondage: or the Feast of Purim, to give thanks for their deli∣verance from Haman's conspiracy.* 1.1520 Such amongst us are the fifth of August, to praise God for delivering our Gracious King from the bloody conspiracy of the trai∣terous Gowries. And the fifth of November, to praise God for the deliverance of the King and the whole State, from the Popish Gun-powder Treason. Such Feasts are to be celebrated by a publick rehearsal of those special benefits, by spiritual Psalms and Dances, by mutual feasting, and sending pre∣sents every man to his Neighbour, and by gi∣ving gifts to the poor.

        But forasmuch as the benefit of our Redemption was the greatest that Man needed from God, or that God ever be∣stowed upon Man; and that the Lord's-Supper is left by our Redeemer, as the chiefest memorial of our Redemption: every Christian should account this holy Supper, his chiefest and joyfullest Feast in this World. And seeing that as it mi∣nistreth to worthy partakers, the greatest assurance which they have of their salva∣tion; so it pulleth temporal judgments on the Bodies, and (without repentance) eternal damnation on the Souls of them who receive it unworthily: Let us see how

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        a Christian may best sit himself 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 receiving the Holy Supper of the Lord.

        THough no man living 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 receiver,* 1.1521 who endeavoureth to receive that holy mystery with that competent measure of reverence that he hath prescribed in his Word.

        He that would receive this holy Sacra∣ment with due reverence, must conscio∣nably perform three sorts of duties. First, those which are to be done before he recei∣veth. Secondly, those that are to be done in the receiving. Thirdly, those that are to be done after that he hath received the Sacra∣ment. The first is called Preparation, the second Meditation, the third Action or Pra∣ctice.

        Of Preparation.

        That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy Communion, may evidently appear by five Reasons.

        First, Because it is God's Command∣ment. For if he commanded under the pain of death, that none uncircumcised should eat the Paschal Lamb;* 1.1522 nor any circumcised under four days preparation: how much greater preparation doth he

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        require of him, that comes to receive the Sacrament of his Body and Blood, which as it succeedeth, so doth it exceed by many degrees the Sacrament of the Passover.

        Secondly, Because the Examples of Christ teacheth us so much;* 1.1523 for he washed his Disciples Fet before he admitted them to eat of this Supper, signifying how thou shouldest lay aside all unpureness of heart, and uncleanness of life, and be furnished with humility and charity, before thou pre∣sumest to taste of this holy Supper.

        Thirdly, because it is the counsel of the Holy Ghost;* 1.1524 Let every man examine himself, and so let him eat, &c. And if a man when he is to eat with an earthly Prince,* 1.1525 must consider diligently what is be∣fore him, and put a Knife to his Throat, rather than commit any Rudeness; how much more oughtest thou to prepare thy soul, that thou mayest behave thy self with all fear and reverence, when thou art to feast at the holy Table of the Prince of Princes?

        Fourthly, Because it hath been ever the practice of all GOD's Saints to use holy preparation before they would meddle with divine Mysteries. David would not go near to God's Altar, till he had first washed his hands in inno∣cency;* 1.1526 much less shouldest thou with∣out due preparation, approach to the Lord's Table. Abimelech would not give,* 1.1527 nor David and his Men would not eat

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        the Shew-bread, but on condition that their Vessels were holy: How much less should'st thou presume to eat the Lord's Bread, or rather the Bread which is the Lord, unless the Vessel of thy heart be first cleansed by repentance? And if the Lord required Joshua (as he had done Moses before) to put off his shooes,* 1.1528 in reverence of his Holiness,* 1.1529 who was present in that place, where he appeared with his sword in his hand for the destruction of his E∣nemies: how much rather should'st thou put off all the affections of thine earthly conversation, when thou comest near that place, where CHRIST appear∣eth to the Eye of thy Faith, with Wounds in his hands and side, for the Redemption of his Friends? And for this cause it is said,* 1.1530 That the Lamb's Wife hath made her self ready for the marriage. Prepare therefore thy self, if thou wilt in this life be betrothed unto Christ by Sacramental Grace, or in Heaven married unto him by Eternal Glory.

        Fifthly, Because that God hath ever smitten with fearful Judgments, those who have presumed to use his holy Or∣dinances without due fear and prepa∣ration. God set a flaming▪ Sword in a Cherubim's hand to smite our first Pa∣rents,* 1.1531 being defiled with Sin, if they should attempt to go into Paradise, to eat the Sacrament of the Tree of Life. Fear thou therefore to be smitten with

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        the Sword of God's vengeance, if thou presumest to go to the Church with an impenitent heart, to eat the Sacrament of the Lord of Life. God smote fifty thou∣sand of the* 1.1532 Bethshemites for looking irre∣verently into his Ark, and kill'db 1.1533 Vzza with sudden death, for but rash touching of the Ark, and smotec 1.1534 Vzziah with a Le∣prosie for medling with the Priests Office, which pertained not unto him. The fear of such a stroke made Hezekiah so ear∣nestly to pray unto God, that he would not smite the People that wanted time to prepare themselves as they should, to eat the Passover; and it is said, that the Lord heard Hezekiah, and healed the people: Inti∣mating, that had it not been for Hezeki∣ah's Prayer, the Lord had smitten the Peo∣ple for their want of due preparation. And the man who came to the Marriage-Feast without his Wedding-garment, or exami∣ning of himself, was examined of another: and thereupon bound hand and foot, and cast into utter darkness, Matth. 22. 12. And St. Paul tells the Corinthians,* 1.1535 that for want of this preparation in examining and judging themselves, before they did eat the Lord's-Supper, God had sent that fearful sick∣ness among them, whereof some were then sick, others weak, and many fallen asleep;* 1.1536 that is, taken away by temporal death. Insomuch that the Apostle saith, that every unworthy receiver eats his own judgment; temporal,* 1.1537 if he repents; eter∣nal, if he repents not: and that in so hai∣nous

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        a measure; as if he* 1.1538 were guilty of the very Body and Blood of the Lord, whereof this Sacrament is a holy sign and seal. And Princes punish the Indignity offer∣ed to their Great Seal, in as deep a mea∣sure, as that which is done to their own Persons, whom it representeth. And how hainous the guiltiness of Christ's Blood is, may appear by the misery of the Jews ever since they wished His Blood to be on them and their Children.* 1.1539 But then thou wilt say, It were safer to ab∣stain from coming at all to the holy Com∣munion: Not so, for God hath threat∣ned to punish thea 1.1540 wilful neglect of his Sacraments with eternal damnation both of Body and Soul. And it is the Com∣mandment of Christ; Take, eat, do this in remembrance of me: And he will have his Commandment, under the penalty of his Curse, obeyed. And seeing that this Sacrament was the greatest Token of Christ's love,* 1.1541 which he left at his end to his friends whom he loved to the end, therefore the neglect and contempt of this Sacrament must argue the con∣tempt and neglect of his love and blood∣shedding:* 1.1542 than which no sin in God's ac∣count can seem more hainous. Nothing hinders why thou maist not come freely to the Lord's Table, but because thou hadst rather want the love of God, than leave thy filthy sins. Oh come, but come a Guest prepared for the Lord's Table; seeing they are blessed,* 1.1543 who are called to

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        the Lambs Supper. O come, but come prepared;* 1.1544 because the efficacy of this Sacrament is received according to the proportion of the Faith of the Receiver.

        This preparation consists in the seri∣ous consideration of three things: First, of the worthiness of the Sacrament, which is termed, to discern the Lord's Body. Se∣condly, of thine own unworthiness, which is to judge thy self. Thirdly of the means, whereby thou mayest become a worthy Re∣ceiver, called Communication of the Lord's Body.

        1. Of the worthiness of the Sacrament.

        THE worthiness of this Sacrament is considered three ways: First by the Majesty of the Author ordaining. Second∣ly, by the preciousness of the Parts whereof it consisteth. Thirdly, by the excellency of the Ends for which it was ordained.

        1. Of the Author of the Sacrament.

        The Author was not any Saint or Angel, but our Lord Jesus, the eternal Son of God. For it pertaineth to Christ only under the New Testament, to institute a Sacrament, because he only can promise and perform the grace that it signifieth. And we are charged to hear no voice but his in his Church.* 1.1545 How sacred should we esteem the Ordinance that proceedeth from so Divine an Author.

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        2. Of the parts of the Sacrament.

        The parts of this blessed Sacrament are three. First, the earthly signs signifying. Secondly, the Divine Word Sanctifying Thirdly, the Heavenly Graces signified.

        First, the Earthly signs are * Bread and Wine,* 1.1546 in number two, but one in use.

        Secondly, the Divine Word, is the Word of Christ's Institution; pronounced with prayers and blessings by ab 1.1547 lawful Mini∣ster. The Bread and Wine without the Word are nothing, but as they were be∣fore: but when the Word cometh to those Elements, then they are made a Sacra∣ment: and God is present with his own ordinance, and ready to perform whatso∣ever he doth promise. The Divine Words of blessing do not change or annihilate the * 1.1548 substance of the Bread and Wine: (for if their substance did not remain, it could be no Sacrament:) but it changeth them in use and in name: For, that which was be∣fore but common Bread and Wine to nou∣rish mens Bodies; is after the blessing destinated to an holy use, for the feeding of the Souls of Christians. And where be∣fore they were called but Bread and Wine; they are now called by the name of those holy things which they signifie, The Body and Blood of Christ; the better to draw our minds from those outward Elements to the Heavenly Graces, which by the sight of our bodies they represent to the spi∣ritual eyes of our Faith. Neither did

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        Christ direct these words,* 1.1549 This is my body This is my blood, to the Bread and Wine; but to his Disciples, as appears by the words going before, Take ye, eat ye, Nei∣ther is the Bread his Body, but in the same sense that the Cup is the New Testa∣ment, viz. by a Sacramental Metonymie. And Mark notes plainly, that the words This is my Blood, &c. were not pronounced by our Saviour, till after that all his Disci∣ples had drunk of the Cup. Mark 14. 23, 24. And afterwards, in respect of the natu∣ral substance thereof, he calls that the fruit of the Vine, which in respect of the spiritual signification thereof, he had before termed his Blood, verse 25. after the manner of terming all Sacraments. And Christ bids us not to make him, but to do this in remembrance of him; and he bids us eat not simply his Body, but his Body as it was then broken, and his Blood shed. Which S. Paul expounds to be but the Communion of Christ's Body and thec 1.1550 Com∣munion of his Blood; that is, an effectual Pledge that we are 〈…〉〈…〉 of Christ, and of all the Merits of his Body and Blood. And by the frequent use of this Communion, Paul will have us tod 1.1551 make a shew of the Lord's death till he come e 1.1552 from Heaven, and till we, asf 1.1553 Eagles, shall be caught up into the air, to meet him who is the blessed Carkase and Life of our Souls.

        Thirdly, The spiritual Graces are like∣wise two; the Body of Christ, as it was

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        with the feeling of God's anger due to us, crucified: and his blood, as it was (in the like sort) shed for the remission of their sins. They are also in number two, but in use one, viz. whole Christ; with all his bene∣fits offered to all, and given indeed to the faithful. These are the Three integral parts of this blessed Sacrament, the Sign, the Word, and the Grace. The Sign with∣out the Word, or the Word without the Sign, can do nothing, and both conjoyn∣ed are unprofitable without the Grace sig∣nified: but all Three concurring, make an effectual Sacrament to a worthy Re∣ceiver. Some receive the outward Sign without the spiritual Grace, as Judas, who (as Austin saith) received* 1.1554 the bread of the Lord, but not the bread which was the Lord. Some receive the spiritual Grace without the outward Sign, as the Saint-Thief on the Cross; and innumerable of the faithful, who dying desire it, but can∣not receive it through some external im∣pediments: but the worthy Receivers to their comfort receive both in the Lord's-Supper.

        Christ chose Bread and Wine (rather than any other Elements) to be the out∣ward Signs in this blessed Sacrament: first, because they are easiest for all sorts to attain unto: Secondly, to teach us, that as man's temporal life is chiefly nourished by † 1.1555 bread, and cherished by wine; so are our Souls by his body and blood sustained and quickned unto eternal Life. Christ ap∣pointed

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        Wine with the Bread to be the outward Signs in this Sacrament, to teach us: first, that as the perfect nourishment of Man's Body consists both of meat and drink: so Christ is unto our Souls not in part, but in perfection, both salvation and nourishment. Secondly, that by seeing the Sacramental Wine apart from the Bread, we should remember how all his precious blood was spilt out of his blessed body for the remission of our sins. The outward signs the Pastor gives in the Church, and thou dost eat with the mouth of thy body: the spiri∣tual grace Christ reacheth from Heaven, and thou must eat 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 ordained, are seven.

        Of the first End of the Lord's-Supper.

        1. To keep Christians in a continual † 1.1556 remembrance of that propitiatory sacrifice, which Christ once for all, offered by his death upon the Cross, to reconcile us unto God.* 1.1557 Do this (saith Christ) in remem∣brance of me. And (saith the Apostle)b 1.1558 As oft as ye shall eat this bread and drink this cup, ye do shew the Lord's death till he come. And he saith, that (by this Sacrament, and the Preaching of the Word)c 1.1559 Jesus Christ was so evidently set forth before the eyes of the Galatians, as if he had been cruci∣fied among them: for the whole action re∣presenteth

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        Christ's death; the breaking of the bread, blessed the crucifying of his blessed body: and the pouring forth of the sanctifyed wine, the shedding of his holy blood. Christ was once in himself* 1.1560 really offered: but as oft as the Sacrament is ce∣lebrated: so oft is he spiritually offered by the faithful.

        Hence the Lord's Supper is called a pro∣pitiatory Sacrifice, not properly or really, but † 1.1561 figuratively, because it is a memorial of that propitiatory Sacrifice, which Christ of∣fered upon the Cross. And to distin∣guish it from that real Sacrifice, the Fathers call it the *a 1.1562 unbloody Sacrifice. It is also called the Eucharist, because that the Church in this Action, offereth unto God the Sacrifice of praise and thanks∣giving for her Redemption; effected by the true and only expiatory Sacrifice of Christ upon the Cross. If the sight of Moab's King sacrificing on his walls his own son, to move his Gods to rescue his, 2 King. 3. 27. moved the assailing Kings to such pity, that they ceas'd the assault, and raised their siege: how should the spiritual sight of God the Fa∣ther, b 1.1563 sacrificing on the Cross his only be∣gotten Son, to save thy soul, move thee to love God thy Redeemer, and to leave sin,

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        that could not in justice be expiated by any meaner ransom?

        Of the second end of the Lord's Supper.

        2. To confirm our Faith: For God by this Sacrament doth signifie and seal unto us from Heaven; that according to the promise and new covenant which he hath made in Christ, he will truly receive in∣to his grace and mercy all penitent belie∣vers, who duly receive this holy Sacra∣ment; and that for the merits of the death and passion of Christ, he will as verily for∣give them all their sins, as they are made partakers of this Sacrament. In this re∣spect the holy Sacrament is called,* 1.1564 The seal of the new Covenant and remission of sins. In our greatest doubts we may there∣fore, receiving this Sacrament, undoubted∣ly say with Samson's Mother,* 1.1565 If the Lord would kill us, he would not have received a burnt-offering and a meat-offering at our hands, neither would he have shewed us all these things, nor would at this time have told us such things as these.

        Of the third end of the Lord's Supper.

        3. To be a pledge and symbol of the most near and effectual communion which Christians have with Christ.† 1.1566 the Cup of blessing, which we bless, is it not the com∣munion of the blood of Christ? the bread which we break, is it not the Communion of the body of Christ? that is a most effectual sign and pledge of our Communion with Christ? This union is calledb 1.1567 abiding in us,c 1.1568 joyning to the Lord,d 1.1569 dwelling in

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        our hearts: and set forth in the holy Scriptures by divers Similes. 1. Of the † 1.1570 Vine and branches. 2. Of the* 1.1571 head and body. 3. Of thea 1.1572 foundation and building. 4. Of oneb 1.1573 Loaf, confected of many Grains. 5. Of thec 1.1574 matrimonial union 'twixt Man and Wife, and such like. And it is threefold betwixt Christ and Christians. The first is natural, be∣twixt our Humane Nature, and Christ's Divine Nature, in the Person of the Word: The second is mystical, betwixt our Persons absent from the Lord, and the Person of Christ, God and Man, in one mystical Body. The third is celesti∣al, betwixt our Persons present with the Lord, and the Person of Christ in a body glorified. These three Conjunctions de∣pend each upon other. For, had not our Nature been first Hypostatically united to the Nature of God in the second Per∣son, we could never have been united to Christ in a Mystical Body. And if we be not in this life (though absent) united to Christ by a Mystical Union, we shall never have Communion of glory with him in his heavenly Presence. The Mystical Vnion (chiefly here meant) is wrought betwixt Christ and us by the Spirit of Christ apprehending us: and by our faith (stirred up by the same Spirit) appre∣hending Christ again. Both which St. Paul doth most lively express:* 1.1575 I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. How can

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        he fall away that holdeth, and is so firmly holden? This Union he shall best under∣stand in his mind, who doth most feel it in his heart. But of all other times, this Union is best felt, and most confirmed, when we duly receive the Lord's-Supper. For then we shall sensibly feel our hearts knit unto Christ, and the desires of our souls drawn by Faith and the Holy Ghost, as by the cords of love, nearer and nearer to his holiness.

        From this Communion with Christ, there follow to the faithful many unspeakable benefits.

        As first, Christ took by imputation all their* 1.1576 sins and guiltiness upon him, to sa∣tisfie God's Justice for them; and he free∣ly gives, by imputation, unto us all his b 1.1577 righteousness in this life, and all his right unto eternal life when this is end∣ed: and counteth all the good or ill that is done unto us, as done unto hisc 1.1578 own per∣son.

        Secondly, There floweth from Christ's Nature into our Nature, united to him, the lively spirit and breath of grace, whichd 1.1579 re∣neweth us to a spiritual life: and so sancti∣fieth our minds, wills, and affections, that we daily grow more and moree 1.1580 conform∣able to the Image of Christ.* 1.1581

        Thirdly, He bestoweth upon them all savingf 1.1582 graces, necessary to attain eternal life, as the sense of God's love, the assurance of our election, with regeneration, justifica∣tion, and grace to do good works: till we

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        come to live with him in his heavenly Kingdom. This should teach all true Christians to keep themselves as the unde∣filed members of Christ's holy body, and to beware of all uncleanness and filthiness: knowing that they live in Christ, or ra∣ther, that Christ liveth in them. From this Vnion with Christ (sealed unto us by the Lord's-Supper) St. Paul draweth arguments, to withdraw the Corinthians from the pol∣lution both of Idolatry, 1 Cor. 10. 16. and Adultery, 1 Cor. 16. 15, 16.

        Lastly, From the former Communion 'twixt Christ and Christians, there flows another Communion 'twixt Christians among themselves. Which is also lively repre∣sented by the Sacrament of the Lord's-Supper: in that the whole Church being many, do all communicate of one Bread, in that holy action,* 1.1583 We being many, are one bread and one body; for we are all parta∣kers of that one Bread: that as the Bread which we eat in the Sacrament, is but one, tho' it be confected of many Grains; so all the faithful, tho' they be many, yet are they but one mystical body, under one head, which is Christ. Our Saviour prayed five times in that Prayer which he made after his last Supper, that his Disciples might be one: to teach us at once, how much this Vnity pleaseth him.* 1.1584 This V∣nion betwixt the faithful, is so ample, that no distance of place can part it; so strong, that death cannot dissolve it; so durable, that time cannot wear it out;

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        so effectual, that it breeds a fervent love betwixt those who never saw one ano∣thers face. And this conjunction of Souls is termed, the Communion of Saints, which Christ effecteth by six special means. First, by governing them all by one and the same holy† 1.1585 Spirit. Secondly, by en∣during them all with one and the same * 1.1586 Faith. Thirdly, by shedding abroad his owna 1.1587 love into all their hearts. Fourth∣ly, byb 1.1588 regenerating them all by one and the same Baptism. Fifthly, byc 1.1589 nourishing them all with one and the same spiritual food. Sixthly, by being oned 1.1590 quickning Head of that one body of his Church, which hee 1.1591 reconciled to God in the body of his flesh. Hence it was, that the mul∣titude of believers in the Primitive f 1.1592 Church, were of one heart and of one soul, in truth, affection, and compassion. And this should teach Christians to love one ano∣ther; seeing they are all members of the same holy and mystical Body, whereof Christ is Head. And therefore they should have all a Christian sympathy, and fellow feel∣ling, to rejoyce one in anothers joy, to con∣dole one in anothers grief, to bear with one anothers infirmity: and mutually to relieve one anothers wants.

        Of the fourth end of the Lord's Supper.

        4. To feed the Souls of the faithful, in the assured hope of life everlasting. For this Sacrament, is a sign and pledge unto as many as shall receive the same accord∣ing to Christ's Institution; that he will

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        according to his promise, by the vertue of his crucified body and blood, as verily feed our souls to life eternal, as our bodies are by Bread and Wine nourished to this temporal life. And to this end Christ in the action of the Sacrament* 1.1593 really giveth his very Body and Blood to every faithful Re∣ceiver. Therefore the Sacrament, is cal∣led thea 1.1594 Communion of the body and blood of the Lord. Andb 1.1595 Communication is not of things absent, but present: neither were it the Lord's Supper, if the Lord's Body and Blood were not there. Christ is verily present in the Sacrament, by a double Vnion; whereof the first is spiri∣tual, 'twixt Christ and the worthy Recei∣ver; the second is Sacramental, 'twixt the Body and Blood of Christ, and the outward signs in the Sacrament. The former is wrought by means that the same holy Spirit, dwelling in Christ and in the Faithfulc 1.1596 incorporateth the Faith∣ful, as Members unto Christ their Head, and so makes them one with Christ, and partakers of all the Graces, Holiness, and eternal Glory, which is in him: as sure and as verily as they hear the words of the promise, and are partakers of the out∣wards signs of the holy Sacrament. Hence it is, that the Will of Christ is a true

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        Christians will: and the Christians life is Christ who liveth in him, Gal. 2. 20. If you look to the things that are united, this Union is essential; if to the truth of this Union, it is real; if to the manner how it is wrought, it is spiritual. It is not our Faith, that makes the Body and Blood of Christ to be present; but the Spirit of Christ dwelling in him and us. Our Father doth but receive and apply unto our Souls those heavenly Graces which are offered in the Sacrament.

        The other, being the Sacramental Vni∣on, is not a Physical or Local, but a Spi∣ritual conjunction of the earthly signs, which are Bread and Wine, with the heavenly Graces, which are the Body and Blood of Christ in the act of receiving: as if by a mutual relation they were but one and the same thing. Hence it is, that in the same* 1.1597 instant of time that the worthy Receiver eateth with his mouth the Bread and Wine of the Lord, he eateth also with the mouth of his Faith, the very Body and Blood of Christ. Not that† 1.1598 Christ is brought down from Heaven to the Sacrament, but that the holy Spirit by the Sacrament lifts up his mind unto Christ; not by any local muta∣tion, but by a devout affection; so that in the holyb 1.1599 contemplation of Faith, he is

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        at that present with Christ, and Christ with him. And thus believing and meditating how Christ his Body was crucified, and his precious blood shed for the remission of his sins, and the reconciliation of his Soul unto God: his Soul is hereby more effectually fed in the assurance of eternal Life, than Bread and Wine can nourish his Body to this Temporal life. There must be therefore of necessity in the Sacrament both the outward signs to be visibly seen with the eyes of the Body, and the Body and Blood of Christ, to be spiritually dis∣cerned with the Eye of Faith.

        But the form, how the Holy Ghost makes the Body of Christ, being absent from us in place, to be present with us by our union, S. Paul terms a† 1.1600 great mystery, such as our understanding cannot worthily comprehend. The Sacramental Bread and Wine therefore are not bare signifying signs, but such as wherewith Christ doth indeed exhibite and give to every worthy Receiver* 1.1601 not only his divine virtue and efficacy, but also his very Body and Blood, as verily as he gave to his Disciples the Holy Ghost, by the sign 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 for∣cible than 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 thea 1.1602 Emauites that they knew

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        Christ. This is that Lordly Cup, by which b 1.1603 we are all made to drink into one Spirit. This is that Rock flowing withc 1.1604 honey, that reviveth the fainting spirits of every true Jonathan, that tasts it with the mouth of Faith. This is thatd 1.1605 barley loaf, which tum∣bling from above, strikes down the tents of the Midianites of infernal darkness. Elias's Angelicale 1.1606 Cake and Water preserved him forty days in Horeb: andf 1.1607 Manna (Angels food) fed the Israelites forty years in the wilderness: but this is thatg 1.1608 true Bread of life, and heavenly Manna, which if we shall duely eat, will nourish our souls for ever un∣to lifeh 1.1609 eternal. How should then our Souls make unto Christ tht request from a spiritual desire, which the Capernaites did from a carnal motion?i 1.1610 Lord, evermore give us this bread?

        The fifth end of the Lords Supper.

        5. To be an assured pledge unto us of our Resurrection. The Resurrection of a Chri∣stian is Twofold, First thea 1.1611 spiritual Re∣surrection of our Souls in this life, from the death of sin, called the first Resurrecti∣on: because that by the Trumpet-voice of Christ, in the preaching of the Go∣spel, we are raised from the death of sin, to the life of Grace:b 1.1612 Blessed and holy is he (saith St. John) who hath part in the first Resurrection: for on such the second death hath no power: The* 1.1613 Lord's Supper is both a mean and a pledge unto us, of

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        this spiritual and first Resurrection.c 1.1614 He that eateth me, even he shall live by me. And then we are fit guests to sitd 1.1615 at the table with Christ, when like Lazarus, we are raised from the death of sin, to new∣ness of life,

        The truth of this first Resurrection will appear by the motion wherewith they are internally moved: for if, when thou art moved to the duties of Religion, and practice of Piety, thy heart answereth with Samuel:e 1.1616 Here I am, speak Lord, for thy servant heareth; and with David,f 1.1617 O God, my heart is ready. And withg 1.1618 Paul, Lord what wilt thou have me to do? Then surely, thou art raised from the death of sin, and hast thy part in the first Resur∣rection; but if thou remainest ignorant of the true grounds of Religion, and findest in thy self a kind of secret loathing of the exercises thereof, and must be drawn, as it were against thy will, to do the works of Piety, &c. then surely thou hast but a name that thou livest, but thou art dead,* 1.1619 as Christ told the Angel of the Church of Sar∣dis, and thy soul is but as salt to keep thy body from stinking.

        2. The corporal resurrection of our bodies at the last day, which is called the second resurrection, which freeth us from the first death.h 1.1620 He that eateth my flesh, and drink∣eth my blood, hath eterra life, and I id raise him up at the last day. For this Sacra∣ment signifieth and fealeth unto us that Christ died and rose again for us, and that his

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        b 1.1621 flesh quickeneth and nourisheth us unto eternal life, and that therefore our bodies shall surely be raised to eternal life at the last day. For seeing our head is risen, all the members of the body shall likewise surely rise again. For how can those bo∣dies which (being th weapons of righteous∣ness, Rom. 16. 13. Temples of the Holy Ghost, 1 Cor. 6. 19 and members of Christ) have been* 1.1622 fed and nourished with the Body and Blood of the Lord of life, but be raised up again at the last day? And this is the cause that the bodies of the Saints, be∣ing dead, are so reverently buried and laid to sleep in the Lord. And their burial pla∣ces are termed thec 1.1623 beds and dormitories of the Saints. The Reprobates shall arise at the last day; but by the Almighty Power of Christ, as he is Judge, bringing them as malefactors out of the Gaol, to receive their sentence and deserved execution: but the Elect shall arise by virtue of Christ's Resurrection, and of the Communion which they have with him, as with their Head. And his Resurrection is the† 1.1624 cause and as∣surance of ours. Thed 1.1625 Resurrection of Christ

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        is a Christian's particular faith: the Resur∣rection of the dead, is the Child of God's chiefest confidence. Therefore Christians in the Primitive Church, were wont to salute one another in the Morning with these Phrases:* 1.1626 The Lord is risen: and the other would answer, True, the Lord is risen indeed.

        The sixth end of the Lord's Supper.

        6. To seal unto us the assurance of ever∣lasting Life. Oh what more wished or loved than life?* 1.1627 Or what do all men na∣turally more, either fear or abhor, than 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 there∣fore thou desirest to be assured of eter∣nal life, prepare thy self to be a worthy receiver of this blessed Sacrament. For our Saviour assureth us, That if any man eat of this bread he shall live for ever:* 1.1628 and the bread that I will give, is my flesh, which I will give for the life of the world. He therefore who duly eateth of this holy Sacrament, may truly say, not only, Credo vitam eternam, I believe life everlasting; but also, Edo vitam eternam, I eat life everlasting. And indeed this is the true Tree of life, which God hath planted in the midst of the Paradise of the Church: And whereof he hath promised to give every one that overcometh to eat. And this Tree of life,* 1.1629 by infinite degrees excelleth the Tree of life that grew in the Paradise of

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        Eden; for that had his root in the Earth, this from Heaven: that gave bu life to the Body, this to the Soul; that did but pre∣serve the life of the living, this restoreth life to the dead. The leaves of this tree heal the nations of believers,* 1.1630 and it yields every month a new manner of fruit which nourisheth them to life everlasting. Oh, blessed are they who often eat of this Sa∣crament! at least, once every month, taste anew of this renewing fruit, which Christ hath prepared for us at his Table to heal our infirmities, and to confirm our be∣lief of life everlasting.

        Of the seventh end of the Lord's-Supper.

        7. To bind all Christians, as it were, by an* 1.1631 oath of fidelity, to serve the one on∣ly true God; and to admit no other pro∣pitiatony sacrifice for sins, but that one real sacrifice, which by his death Christ once offered, and by which he finishd the sacrifices of the Law, and effected eternal Redemption and Righteousness for all be∣lievers. And so to remain for ever a publick mark of profession, to distinguish Christians from all Sects and false Reli∣gions. And seeing that in the Mss there is a strange Christ adored, not he that was born of the Virgin Mary, but one that is made of a Wafer Cake; and that the offer∣ing up of this breaden god is thrust upon the Church, as a Propitiatory Scrifice for the quick and the dead: all true Christians upon the danger of wilful perjury before

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        the Lord Chief Justice of heaven and earth, are to detest the Mass, as the Idol of In∣dignation, which is most derogatory to the all-sufficient world-saving merits of Christ's Death and Passion. For by re∣ceiving the Sacrament of the Lord's Supper, we all swear that all real Sacrifices are ended by our Lord's death, and that his body and blood once crucified and shed, is the perpetual food and nourishment of our Souls.

        2. How to consider thine own unworthiness.

        A Man shall best perceive his own un∣worthiness, by examining his life ac∣cording to the Ten Commandments of Al∣mighty God. Search therefore what du∣ties thou hast omitted, and what vices thou hast committed, contrary to every one of the Commandments: remem∣bring, that without repentance, and God's mercy in Christ, the* 1.1632 Curse of God (contai∣ning all the miseries of this life▪ and ever∣lasting torments in hell fire, when this is ended) is due to the breach of the least of God's Commandments. And having taken a due survey both of thy sins and miseries, retire to some secret place, and there putting thy self in the sight of the Judge, as a guilty malefactor standing at the Bar to receive his Sentence, bowing thy knees to the earth, smiting thy breast with thy fists, and edewing thy cheeks with thy tears, confess thy sins and

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        humbly ask him mercy and forgiveness, in these or the like words.

        An humble confession of sins, to be made unto God before the receiving of the holy Com∣munion.

        O God and heavenly Father, when I consider the goodness which thou hast ever shewed unto me,* 1.1633 and the wic∣kedness which I have committed against heaven and against thee, I am ashamed of my self, and confusion seems to cover my face as a veil; for which of thy Com∣mandments have I not transgressed? O Lord, I stand here guilty of the breach of all thy holy Laws. For the love of my heart hath not so intirely cleaved unto thy ** 1.1634 Majesty as to vain and earth∣ly things: I have not feared thy judg∣ments to deterr me from sins, nor trusted to thy promises, to keep me from doubting of my temporal, or from de∣spairing of mine eternal state. I have made the rule of thy† 1.1635 divine worship, to be what my mind thought fit, not what thy Word prescribed; finding my heart more prone to remember my blessed Sa∣viour in a painted Picture of Man's device, rather than to be behold him crucified in his Word and Sacraments, after his own ordinance. Where* 1.1636 I should never use thy Name (whereat all knees do bow) but with religious reverence; nor any part of thy worship, without due preparation and zeal: I have blasphemously abused thy holy

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        Name to rash and customary oaths; yea, I have used oaths by thy sacred name, as false covers of my filthy sins. And I have been present at thy Service oft-times more for ceremony than conscience, and to please Men more than to please thee my gracious God.

        Where I should sanctifie thy† 1.1637 Sabbath-day, by being present at* 1.1638 the publick exer∣cises of the Church, and by meditating pri∣vately on the word and works of God, and by visiting the sick anda 1.1639 relieving of my poor brethren: alas I have thought those holy Exercises a burden, because they hindred my vain sports: yea, I have spent many of thy Sabbaths in my own b 1.1640 prophane Pleasures, without being pre∣sent at any part of thy divine worship.

        Where I should have given all due re∣verence to myc 1.1641 Natural, Ecclesiastical, and Politick Parents, I have not shewed that measure of duty and affection to my Pa∣rents, which their care and kindness hath deserved. I have not had thy Ministers in such singulard 1.1642 love for their works sake, as I ought: but I have taunted at their zeal, and hated them because they repro∣ved me justly. And I have carried my self contemptuously against thye 1.1643 Mgistrates and Ministers, though I knew that it is 〈◊〉〈◊〉 ordinance, that I should be obedient unto them.

        f 1.1644 Where I should beg 1.1645 slw to wrath, and h 1.1646 ready to forgive offences, and not 〈◊〉〈◊〉 the Sun to go down upon my wrath, but to 〈◊〉〈◊〉

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        good for evil, loving my very enemies for thy sake: I, alas, for one sorry word, have burst out into open rage; and harbouring thoughts of mischief in my heart, I have preferred to feed on mine own malice, ra∣ther than to eat of thy holy Supper,

        Where I should keep my Mind from all filthy lusts,* 1.1647 and my Body from all un∣cleanness:* 1.1648 O Lord, I have defiled both, and made my Heart a Cage of all impure thoughts,* 1.1649 and my Mind a very ste of the unclean Spirit. Yea, the remedy which thou (Lord) hast ordained for incon∣tinency, could not contain me within the bounds of Chastity: for by doting on beauty, whose grounds is but dust, Satan hath bewitched my flesh to lust after strange flesh.

        Where I should have lived in upright∣ness,* 1.1650 givng every Man his due, being contented with mine own Estate, and li∣ving consionably in my lawful Calling, should be ready (according to mine Ability) to lend anda 1.1651 give unto the Poor: O Lord, I have by oppression, ex∣tortion, bribes, cavillation, and other in∣direct dealings, under pretence of my Calling and Office, robbed and purloi¦ned from my fellow Christians: yea, I have received and suffered Christ, where I was trusted, many a time, in his poor members, to stand hungry, cold and na∣ked at my Door, and hungry, cold and naked to go away succourless, as he came; and when the leanness of his checks plead∣ed

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        pity, the hardness of my heart would shew no compassion.

        Where I should have made consci∣ence toa 1.1652 speak the truth in simplicity,* 1.1653 without any falsehood;b 1.1654 prudently imag∣ing aright, and charitably con••••••ing all things in the best part; and should have defended thec 1.1655 good name and credit of my Neighbour: alas, (vile wretch that I am) I have belyed andd 1.1656 slandered my fellow-brother, and as soon as I heard an ill report, I made my tongue the Instrument of the Devil, to blazon that abroad unto others, before I knew the truth of it my self. I was so far from speaking a good word, in defence of his good name; that it tickled my heart in secret to hear one that I envied, to be taxed with such a blemish: tho' I knew that otherwise the graces of God shined in him in abundant measure. I made jests of officious, and advantage of pernicious lies: herein shewing my self a right * 1.1657 Certain, rather than an upright Chri∣stian.

        And lastly (O Lord) where I should have rested† 1.1658 fully contented with that portion which thy Majesty thought m••••r∣st to bestow upon me in this Pilgrimage; and rejoyced in anothers good as in mine own: alas my life hath been nothing else but a greedy lusting after this Neighbours house, and that Neighbours land; yea, secretly wishing such a man dead, that I might have his living or office, cov••••ig

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        rather those things which thou hast be∣stowed on another, rather than being thankful for that which thou hast given unto my self. Thus I, O Lord, who am a carnal sinner, and sold under sin, have trans∣gressed all thy holy and spiritual Com∣mandments, from the first to the last, from the greatest unto the least: and hear I stand guilty before thy Judgment-seat, of all the breaches of all thy laws; and there∣fore liable to thy curse, and to all the mi∣series that Justice can pour forth upon so cursed a creature. And whether shall I go for deliverance from this misery? Angels blush at my Rebellion, and will not help me: Men are guilty of the like transgres∣sion, and cannot help themselves. Shall I then despair with Cain, or make away my self with Judas? No, Lord, for that were but to end the miseries of this life, and to begin the endless torments of hell: I will rather appeal to thy Throne of Grace,* 1.1659 where mercy reigns to pardon abounding sins; and out of the depth of my miseries, I will cry with* 1.1660 David, for the depth of thy mercies. Though thou shouldest kill me with afflictions, yet will I, like Job,b 1.1661 put my trust in thee. Though thou shouldest drown me in the Sea of thy displeasure, with Jonas, yet will I catch such hold on thy Mercy, that I will be taken up dead, clasping her with both my hands. And though thou shouldest cast me into the bowels of Hell,* 1.1662 as Jonas into the belly of the Whale: yet from thence would I

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        cry unto thee; O God the Father of heaven, O Jesus Christ the Redeemer of the World, O Holy Ghost my Sanctifier, three Persons, and one eternal God, have mercy upon me a mise∣rable sinner. And seeing the goodness of thine own Nature first moved thee to send thine only begotten Son to die for my sins, that by his Death I might be recon∣ciled to thy Majesty: O reject not now my penitent Soul, who being displeased with her self for sin, desireth to return to serve and please thee in newness of life; and reach from Heaven thy helping hand to save me thy poor servant who am (like Peter) ready to sink in the Sea of my sins and misery. Wash away the multitude of my sins with the merits of that Blood which I believe that thou hast so abundantly shed for penitent sin∣ners.

        And now that I am to receive this day the blessed Sacrament of thy precious Bo∣dy and Blood; O Lord I beseech thee, let thy holy Spirit, by thy Sacrament, seal unto my soul, that by the merits of thy Death and Passion, all my sins are so freely and fully remitted and forgiven, that the curses and judgments which my sins have deserved, may never have power either to confound me in this life, or to condemn me in the world which is to come. For my stedfast faith is, that thou hast died for my sins,* 1.1663 and risen again for my justification. This I believe, O Lord, help mine unbelief. Work in me like∣wise,

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        I beseech thee, an unfeigned repen∣tance, that I may hearily bewail my for∣mer sins, and loath them, and serve thee henceforth in newness of life, and greater measure of holy devotion. And let my soul never forget the infinite love of so sweet a Saviour, that hath laid down his life to redeem so vile a sinner. And grant, Lord, that having received these seals and pled∣ges of my Communion with thee, thou maiest henceforth so dwell by the Spirit in me, and I so live by faith in thee, that I may carefully walk all the days of my lie, in godliness and piety towards thee, and in Christian love and charity towards all my Neighbours: that living in thy fear I may die in thy favour, and after death he made partaker of eternal life through Jesus Christ, my Lord and only Saviour. Amen.

        3. Of the means whereby thou maiest become a worthy Receiver.

        THese means are duties of Two sorts: the former respecting God; the lat∣ter our Neighbour Those which respect God, are Three: First sound Knowledge: Secondly, true Faith: Thirdly, unfeigned Repentance. That which respecteth our Neighbour, is but one sincere Charity.

        1. of sound Knowledge, requisite in a wor∣thy Communicant.

        Sounda 1.1664 Knowledge is a sanctified under∣standing of the first Principles of Religion. As first, Of the Trinity of Persons in the unity

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        of the God-head. Secondly, Of the creation of Man, and his Fall. Thirdly, Of the curse and misery due to sin. Fourthly, Of the Na∣tures and Offices of Christ, and redemption by faith in his death, especially of the doctrine of the Sacraments, sealing the same unto us. For as an house cannot be built unless the foundation he first laid; so no more can Re∣ligion stand, unless it be first grounded upon the certain knowledge of God's Word. Secondly, If we know not God's Will, we can neither believe nor do the same. For as worldly businesses cannot be done but by them who have skill therein; so with∣out knowledge must men be much more ignorant in divine and spiritual matters. And yet in temporal things a Man may do much by the light of nature: but in re¦ligious misteries, the more we rely upon * 1.1665 natural reason, the further we are from comprehending spiritual Truth. Which discovers the fearful estate of those who receive without knowledge, and the more fearful estate of those Pastors who minister unto them without Catechising.

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

        Sincere Faith is not a bare knowledge of the Scriptures, and first grounds of Religion,* 1.1666 (for that Devils and Reprobate have in an excellent measure, and do be∣lieve it and tremble)* 1.1667 but a true persuasion as of all those things whatsoever, the Lord hath revealed in his Word; so also a particu∣ral

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        applications unto a man's own soul of all the promises of mercy which God hath made in Christ to all believing sinners. And conse∣quently, the Christ and all his merits do belong unto him as well as to any other. For first if we have not the righteousness of Faith,* 1.1668 the Sacrament seals nothing unto us; and every man in the Lord's Supper recei∣veth so much as he believeth. Secondly, be∣cause that without Faith we communica∣ting on earth, cannot apprehend Christ in Heaven. For as he dwelleth in us by Faith, so by faith we must likewise eat him.* 1.1669 Thirdly, because that without faith we cannot be perswaded in our consciences,* 1.1670 that our receiving is acceptable unto God.* 1.1671

        3. Of unfeigned Repentance requisite a for true Communicant.

        True Repentance is a holy change of the mind,* 1.1672 when upon the feeling sight of God's mercy, and of a man's own misery, he turneth from all his known and secret sins, to serve God in holiness and righteousness all the rest of his days. For as he that is glutted with meat, is not apt to eat bread: so he that is stuffed with sins, is not sit to re∣ceive Christ.* 1.1673 And a conscience defiled with wilful filthiness, makes the use of all holy things unholy unto us. Our sacrificed spotless Passover cannot be eaten with the sowre leaven of malice and wicked∣ness, saith Paul, 1 Cor. 5. 8. Neither can the old Bottles of our corrupt and im∣pure Consciences, retain the new Wine

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        of Christ's precious Blood, as our Saviour saith, Mar. 2. 22. We must therefore truly repent, if we will be worthy partakers.

        4. The duty to be performed in respect of our Neighbour, is Charity.

        Charity is a hearty forgiving of others, who have offended us, and after reconciliation, an outward unfeigned testifying of the in∣ward affections of our hearts by gestures, words, and deeds as oft as we meet, and occasion is offered.* 1.1674 For first, without love to our Neighbour, no Sacrifice is acceptable unto God. Secondly,* 1.1675 because one chief end wherefore the Lord's Supper was or∣dained, is to confirm Christians love one towards another. Thirdly, no man can assure himself that his own sins are for∣given of God,* 1.1676 if his heart cannot yield to forgive the faults of men that have of∣fended him. Thus far of the first sort of Duties which we are to perform before we come to the Lord's Table, called Pre∣paration.

        2. Of the Second sort of Duties which a wor∣thy Communicant is to perform at the recei∣ving of the Lord's Supper, called Meditation.

        THis Exercise of spiritual Meditation consist in divers Points.

        First when the Sermon is ended, and the Banquet of the Lord's Supper begins to be celebrated, meditate with thy self how thou art invited by Christ to be a Guest at his Holy Table, and how lovingly

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        he inviteth thee;* 1.1677 Ho, every one that thirst∣eth, come ye to the waters of life, &c. Come, buy wine and milk, without money, and with∣out price: eat ye that which is good, let your soul delight it self in fatness.b 1.1678 Take ye, eat ye: This is my body, which was bro∣ken for you; drink ye all of this: for this is my blood which was shed for the remission of your sins. What greater honour can be vouchsafed than to be admitted to sit at the Lord own Table; What better fare can be afforded, than to feed on the Lord's own Body and Blood? If David thought it to be the greatest favour that he could shew unto good Barzillai,* 1.1679 for all the kindness that he shewed unto him in his Troubles, to offer him, that he should feed with him at his own Table in Jerusalem: how much greater favour ought we to account it, When Christ doth indeed feed us in the Church at his own Table, and that with his own most holy Body and Blood?

        Secondly,* 1.1680 As Abraham, when he went up to the mount, to sacrifice Isaac his Son, left his Servants beneath in the Valley: so when thou comest to the spiritual sacrifice of the Lord's Supper, lay aside all earthly thoughts and cogitations; that thou maiest wholly contemplate of Christ, and offer up thy Soul unto him, who sacrificed both his Soul and Body for thee.

        Thirdly, Meditate with thy self, how precious and venerable is the Body and Blood of the Son of God, who is the Ruler

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        of Heaven and Earth, the Lord, at whose beck the Angels tremble, and by whom both the quick and dead shall be judged at the last day, and thou among the est. And how that it is he, who ha∣ving been crucified for thy sins, offereth now to be received by faith into thy sul. On the other side, consider how sinful a Creature thou art: how altoge∣ther unworthy of so holy a Guest: how ill deserving to taste of such sacred food, having been conceived in filthiness, and wallowing ever since in the mire of ini∣quity: bearing the Name of a Christian, but doing the works of the Devil; ado∣ring Christ with an* 1.1681 Ave Rex in thy mouth, but spitting Oaths in his face, and crucifying him anew with thy graceless actions.

        Fourthly, Ponder then with what face darest thou offer to touch so holy a Body with such defiled hands? or to drink such precious blood with so lewd and lying a mouth? or to lodge so blessed a Guest in so uncle an a stable? For if the Bethshemites were slain, for but looking irreverently into the Ark of the old Testament, what Judgment maist thou justly expect, who with such impure Eyes and Heart, art come to see and receive the Ark of the New Testament, in which dwelleth all the fulness of the God-head, bodily?* 1.1682

        If Vzzah for but touching (though not without zeal) the Ark of the Covenant, was stricken with sudden death;* 1.1683 what

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        stroke of divine Judgment mayst thou not fear, that so rudely, with unclean hands, dost presume to handle the Ark of the Eternal Testament; wherein are hid all the treasures of wisdom and knowledge.

        If John Baptist (the holiest man that was born of a Woman) thought himself unworthy to bear his shooes;* 1.1684 O Lord, how unworthy is such a Prophane Wretch, as thou art, to eat his holy Flesh, and to drink his precious Blood.

        If the blessed Apostle Saint Peter, see∣ing but a glimpse of Christ's Almighty Power, thought himself unworthy to stand in the same Boat with him; how un∣worthy art thou to sit with Christ at the same Table, where thou mayest behold the infiniteness of his Grace and Mercy dis∣played?

        If the Centurion thought that the roof of his house was not worthy to harbour so Divine a Guest;* 1.1685 what room can there be fit under thy ribs for Christ's holiness to dwell in?

        If the Blood-issued sick Woman feared to touch the hem of his garment; how should'st thou tremble to eat his flesh, and to drink his all-healing Blood?

        Yet if thou comest humbly, in Faith, Repentance, and Charity, abhorring thy sins past, and purposing unfeignedly to a∣mend thy life henceforth, let not thy former sins affright thee, for they shall never be laid unto thy charge; and this Sacrament shall seal unto thy Soul

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        that all thy sins, and the Judgments due unto them, are fully pardoned, ad clean washed away by the Blood of Christ. For this Sacrament was not ordained for them who are perfect, but to help penitent sin∣ners unto perfection.* 1.1686 Christ came not to call the righteous,* 1.1687 but sinners to repentance. And he saith, that the whole need not the Physician, but they that are sick. Those hath Christ called; and when they came, them hath he ever helped. Witness the whole Gospel, which testifieth, that not one Sinner who came to Christ for mercy, went ever away without his errand. Bathe thou likewise thy sick Soul in this fountain of Christ's Blood, and doubtless, according to his promise, Zach. 13. 1. thou shalt be healed of thy sins and uncleanness. Not Sinners therefore, but they who are un∣willing to repent of their sins, are debar∣red this Sacrament.

        Fifthly, Meditate, that Christ left this Sacrament unto us as the chief token and pledge of his love, not when we would have made him a King, John 6. 15, (which might have seemed a requital of kind∣ness) but when Judas and the High-Priests were conspiring his Death (there∣fore wholly of his mere favour.) When Nathan would shew David how intirely the poor man loved his sheep that was killed by the rich man, He gave her (saith he) to eat of his own Morsels, and of his own Cup to drink, 2 Sam. 12. 3. and must not then the love of Christ to his Church be un∣speakable,

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        when he gives her his own flesh to eat, and his own blood to drink, for her spiritual and eternal nourishment? If then there be any love in thine heart, take the Cup of Salvation into thy hand, and pledge his love with love again, Psal. 116. 11.

        Sixthly, when the Minister beginneth the holy Consecration of the Sacrament, then lay aside all praying, reading, and all other cogitations whatsoever; and set∣tle thy Meditations only upon those ho∣ly actions and rites, which according to Christ's institution, are used in and about the holy Sacrament: For it hath pleased God (considering our weakness) to ap∣point those rites as means the better to lift up our Minds to the serious contemplation of his Heavenly Graces.

        When therefore thou seest the Minister putting apart Bread and Wine on the Lord's-Table; and consecrating them by Prayers, and the rehearsal of Christ's Institution, to be a holy Sacrament of the blessed Bo∣dy and Blood of Christ; then meditate how God the Father, of his mere love to Man∣kind, set apart, and sealed his only begotten Son, to be the all-sufficient means, and only Mediator, to redeem us from sin, and to reconcile us to his grace, and to bring us to his glory.

        When thou seest the Minister break the Bread, being blessed, thou must medi∣tate, that Jesus Christ the eternal Son of God was put to death, and his blessed

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        Soul and Body (with the sense of God's an∣ger) broken asunder for thy sins, as verily as thou now seest the holy Sacrament to be broken before thine eyes. And withal call to mind the heinousness of thy sins, and the greatness of God's hatred against the same, seeing God's Justice could not be satisfied but by such a Sacrifice.

        When the Minister hath blessed and broken the Sacrament, and is addressing himself to distribute it: then meditate,* 1.1688 That the King (who is the Master of the Feast) stands at the Table to see his guests; and looketh upon thee, whether thou hast on thee thy* 1.1689 Wedding-Garment. Think also, that all the holy† 1.1690 Agels that attend upon the Elect in the Church, andb 1.1691 do de∣sire to behold the celebration of these hol my∣steries, do observe thy reverence and be∣haviour. Let thy soul therefore, whilst the Minister bringeth the Sacrament unto thee, offer this, or the like short Solilo∣quy unto Christ.

        A sweet Soliloquy to be said betwixt the con∣secration and receiving of the Sacrament.

        IS it true indeed,* 1.1692 that God will dwell on earth? Behold the heaven, and the hea∣ven of heavens are not able to contain thee: how much more unable i the soul of uch a sin∣ful Caitiff as I am, to receive thee?

        But seeing it is thy blessed pleasure to come thus to† 1.1693 sup with me, and tob 1.1694 dwell in me: I cannot for joy but burst

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        out and say, What is man that thou art so mindful of him, and the son of man, that thou so regardest him? What favour soever thou vouchsafest me in the abundance of thy Grace, I will freely confess what I am, in the wretchedness of my Nature: I am, in a word, a carnal Creature; whose very soul isb 1.1695 sold under sin, a wretched man, compassed about withc 1.1696 a body of Death: Yet Lord, seeing thou d 1.1697 callest, here I come; and seeing thou callest sinners,* 1.1698 I have thrust my self in among the rest; and seeing thou callest all with their heaviest loads, I see no rea∣son why I should stay behind. O Lord, I am sick, and whither should I go, but unto thee the Physician of my Soul? Thou hast cured many, but never didst thou meet with a more mise∣rable Patient; for I am more leprous than Gehazi, more unclean than Mag∣dalen, more blind in Soul than Barti∣meus was in Body; for I have lived all this while, and never seen the true light of thy Word: my soul runs with a greater flux of sin, than was the He∣morrhoise Issue of blood; Mephibosheth was not more lame to go, than my Soul is to walk after thee in love; Jeroboam's Arm was not more withered to strike the Prophet, than my Hand is mai∣med to relieve the Poor. Cure me, O Lord, and thou shalt do as great a work as in curing them all. And though I have all their Sins and Sores; yet,

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        Lord, so abundant is thy grace, so great is thy skill, that if thou wilt, thou canst with a word, forgive the one, and heal the other: and why should I doubt of thy good will; when to save me, will cost thee now but one loving smile; who didst shew thy self so willing to redeem me though it should cost thee all thy heart-blood: and now offerest so gra∣ciously unto me the assured pledge of my Redemption, by thy blood? Who am I, O Lord God? and what is my merit,* 1.1699 that thou hast bought me with so dear a price? It is merely thy mercy; and I,* 1.1700 O Lord, am not worthy the least of all thy mercies: much less to be parta∣ker of this holy Sacrament, the greatest pledge of the greatest mercy, that ever thou didst bestow upon those sons of men whom thou lovest. How might I in re∣spect of mine own unworthiness, cry out for fear at the sight of thy holy Sacra∣ment,* 1.1701 as the Philistines did, when they saw the Ark of God come into the Assem∣bly? Wo now unto me a sinner; but that thy Angel doth comfort me, as he did the woman:* 1.1702 Fear thou not for I know that thou seekest Jesus which was crucifi∣ed. It is thou indeed that my soul seeketh after. And here thou offerest thy self unto me in thy blessed Sacrament. If therefore Elizabeth thought her self so much honoured at thy presence in the Womb of thy blessed Mother,* 1.1703 that the babe sprang in her belly for joy; how should

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        my soul leap within me for joy, now that thou comest by the holy Sacrament, to dwell in my heart for ever? Oh what an honour is this, not that the Mother of my Lord, but my Lord himself, should come thus to visit me! Indeed, Lord, I confess with the faithful* 1.1704 Centurion, that I am not worthy that thou shouldst come under my roof: and that if thou didst but speak the word only, my soul should be saved: yet seeing it hath pleased the riches of thy grace, for the better strengthning of my weakness, to seal thy mercy unto me, by thy visible sign, as well as by thy visible word; in all thank∣ful humility my soul speaks unto thee with the blessed Virgin:a 1.1705 Behold the hand∣maid of the Lord, be it unto me according to thy Word.b 1.1706 Knock thou, Lord, by thy Word and Sacraments at the door of my heart; and I will, like thec 1.1707 Publican, with both my fists, knock at my breast, as fast as I can, that thou mayest enter in: and if the door will not open fast enough, break it open, O Lord, by thine Almigh∣ty Power, and then enter in, and dwell there for ever, that I may have cause with Zaccheus, to acknowledge, thatd 1.1708 this day salvation is come into mine house. And cast out of me whatsoever shall be offen∣sive unto thee; for I resign the whole Possession of my heart unto thy sacred Majesty, intreating, that I may not live henceforth, but that thou mayst live in me, speak 〈◊〉〈◊〉 me, walk in me: and so govern

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        me by thy Spirit, that nothing may be pleasing unto me, but that which is accept∣able unto thee. That finishing my course in the life of grace, I may afterwards live with thee for ever in the Kingdom of Glory. Grant this, O Lord Jesus, for the merits of thy death and blood shed∣ding. Amen.

        When the Minister bringeth towards thee the bread thus blessed and broken; and offering it unto thee, bids thee, Take, eat, &c. then meditate that Christ him∣self cometh unto thee, and both offereth and giveth indeed unto thy faith, his very Body and Blood, with all the merits of his death and passion, to feed thy Soul unto eternal life: as surely as the Mini∣ster offereth and giveth the outward signs, that feed thy Body unto this temporal life. The Bread of the Lord is given by the Mi∣nister, but the Bread which is the Lord, is given by Christ himself.

        When thou takest the Bread at the Ministers hand to eat it,* 1.1709 then rouze up thy Soul to apprehend Christ by faith; and to apply his merits to heal thy mi∣series. Embrace him as sweetly with thy faith in the Sacrament, as ever Simeon hugged him with his arms in his swad∣ling clouts.

        As thou eatest the Bread, imagine that thou seest Christ hanging upon t•••• Cross, and by his unspeakable tormen•••• fully satisfying God's Justice for thy sins, and strive to be as verily partaker of the

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        spiritual grace, as of the Elemental signs. For, the truth is not absent from the sign; neither doth Christ deceive, when he saith, This is my Body: but he giveth himself indeed to every Soul that spiri∣tually receives him by Faith. For as ours is the same Supper which Christ admini∣stred: so is the same Christ verily pre∣sent at his own Supper; not by any Pa∣pal * 1.1710 Transubstantiation, but by a Sacra∣mental Participiation, whereby he doth truly feed the faithful unto eternal life: not by coming down out of Heaven unto thee, but by lifting thee up from the Earth unto him. According to that old saying, Sursum corda; lift up your hearts: And, where the carcase is, thither will the Eagles resort, Matth. 24.

        When thou seest the Wine brought un∣to thee apart from the Bread, then re∣member that the Blood of Jesus Christ was as verily separated from his Body upon the Cross, for the remission of thy sins: And that this is the seal of the new Covenant, which God hath made to forgive all the sins of all penitent sinners that believe in the merits of his blood shedding. For the Wine is not a Sacrament of Christ's Blood con∣tained in his Veins, but as it was shed out

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        of his Body upon the cross for the remis∣sion of the sins of all that believe in him.* 1.1711

        As thou drinkest the Wine and pou∣rest it out of the Cup into thy Stomach, meditate and believe, that by the me∣rits of that Blood, which Christ shed upon the Cross, all thy sins are as verily forgiven, as thou hast now drunk this Sacramental Wine, and hast it in thy stomach. And in the instant of drinking, settle thy meditation upon Christ, as he hanged upon the Cross; as if like Mary and John, thou didst see him nailed, and his Blood running down his blessed side, out of that gastly wound, which the Spear made in his innocent heart: wishing thy mouth closed to his side, that thou might∣est receive that precious Blood before it fell to the dusty Earth. And yet the actu∣al drinking of that real Blood with thy mouth, would be nothing so† 1.1712 effectual, as this Sacramental drinking of that blood spiritually by Faith.

        For one of the Souldiers might have drunk that, and been still a reprobate: but whosoever drinketh it spiritually by Faith in the Sacrament, shall surely have the Remission of his sins, and life ever∣lasting.

        As thou feelest the Sacramental Wine which thou hast drunk, warming thy cold stomach; so endeavour to feel the Holy Ghost cherishing thy Soul in the joyful assurance of the for∣giveness of all thy sins, by the merit

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        of the blood of Christ. And to this end God giveth every faithful Soul, toge∣ther with the Sacramental Blood, the Ho∣ly Ghost to drink.* 1.1713 We are all made to drink into one Spirit. And so lift up thy mind from the contemplation of Christ, as he was crucified upon the Cross, to consi∣der how he now† 1.1714 sits in glory at the right hand of his Father, making* 1.1715 intercession for thee, by presenting to his Father the unvaluable merits of his death, which he once suffered for thee, to appease his Justice for the sins which thou dost daily commit against him.

        After thou hast eaten and drunk both the Bread and Wine, labour that as those Sacramental Signs do turn to the nou∣rishment of thy body, and by the digesti∣on of heat become one with thy substance: so by the operation of Faith, and the Ho∣ly Ghost, thou maist become one with Christ, and Christ with thee: and so maist feel thy Communion with Christ confirmed and* 1.1716 increased daily more and more. That as it is impossible to separate the Bread and Wine digested into the blood and sub∣stance of thy body: so it may be more impossible to part Christ from thy Soul, or thy Soul from Christ.

        Lastly, As the Bread of the Sacrament, though confected of many Grains, yet makes but one Bread: so must thou re∣member, that though all the faithful are many; yet are they all but one mystical Body, whereof Christ is Head. And there∣fore

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        thou must love every Christian as thy self, and a member of thy body.

        Thus far of the duties to be done at the receiving of the holy Sacrament, called Meditation.

        3. Of the duties which we are to perform after receiving of the holy Communion called Action or Practice.

        THE duty which we are to perform after the receiving of the Lord's Sup∣per, is called Action or Practice: without which all the rest will minister unto us no comfort.

        The Action consists of Two sorts of du∣ties: First, such as we are to perform in the Church, or else, after that we are gone home.

        Those that we are to perform in the Church, are either several from our own souls: or else joyntly with the Congregation.

        The several duties which thou must perform from thine own Soul, are Three: First, Thou must be careful (that foras∣much as Christ now dwelleth in thee, therefore) to entertain him in a clean heart, and with pure affections; for the * 1.1717 most holy will be holy with the holy: for if Joseph of Arimathea, when he had beg∣ged of Pilate his dead body, to bury it, wrapped it in sweet odours, and fine Li∣nen, and laid it in a new Tomb; how much more shouldest thou lodge Christ in a new heart, and perfume his Rooms

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        with the odoriferous incense of Prayers, and all pure affections? If God required Moses to provide a Pot of pure gold to keep the Manna that fell in the Wilderness: what a pure heart shouldst thou provide to re∣ceive this divine Manna, that is come down from Heaven?

        And as thou camest sorrowing like Joseph and Mary,* 1.1718 to seek Christ in the Temple: so now having there found him in the midst of his Word and Sacraments, be careful with joy to carry him home with thee, as they did.

        And if the man that found but his lost sheep,* 1.1719 rejoyced so much; how canst thou, having found the Saviour of the World, but rejoyce much more?

        Secondly, Thou must offer the Sa∣crifice of a private thanksgiving unto God, for this inestimable grace and mercy: for as this action is common unto the whole Church; so is it applied particularly to every one of the faithful in the Church; and for this particular mercy, every soul must joyfully offer up a particular Sacrifice of Thanksgiving. For if the Wise Men rejoyced so much when they saw the Star, which conducted them unto Christ; and worshipped him so devout∣ly when he lay a Babe, in the Man∣ger; and offered unto him their Gold, Myrrhe, and Frankincense: how much more shouldest thou rejoyce, now that thou hast both seen and received this Sa∣crament, which guideth thy soul unto

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        him, where he sitteth at the right hand of his Father in glory? And thither lifting up thy heart, adore him, and offer up unto him the gold of a pure Faith, the Myrrhe of a mortified heart, and this or the like sweet incense of Prayer and Thanksgiving.

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

        WHAT shall I render unto thee (O blessed Saviour) for all these blessings which thou hast so gra∣ciously bestowed upon my Soul? How can I sufficiently thank thee, when I can scarce express them? Where thou mightest have made me a Beast, thou madest me a Man after thine own Image. When by sin I had lost both thine Image, and my self, thou didst renew in me thine Image by thy Spirit, and didst redeem my Soul by thy Blood a∣gain: and now thou hast given unto me thy Seal and Pledge of my Redem∣tion; nay, thou hast given thy self un∣to me, O blessed Redeemer. Oh what an inestimable treasure of riches, and over∣flowing Fountain of grace hath he got who hath gained thee! No man ever touched thee by Faith, but thou didst heal him by Grace; for thou art the Au∣thor of Salvation, the remedy of all evils, the medicine of the sick, the life of the quick; and the resurrection of the dead. Seemed it a small matter unto thee to ap∣point

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        thy holy Angels to attend upon so vile a Creature as I am; but that thou would'st enter thy self into my Soul, there to preserve, nourish and cherish me unto life everlasting.

        If the carcase of the dead Prophet could* 1.1720 revive a dead man that touched it; how much more shall the living body of the Lord of all Prophets, quicken the faithful, 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 revive my Soul which thou hast sanctified with thy Spirit, and purified with thy blood? O Lord, what could I more desire, or what couldest thou more bestow upon me, than to give me thy body for meat, thy blood for drink, and to lay down thy Soul for the price of my Redemption? Thou Lord enduredst the pain, and I do reap the profit: I received pardon, and thou didst bear the punishment. Thy tears were my bath, thy wounds my weal▪ and the injustice done to thee, satisfied for the Judgment which was due to me. Thus by thy birth thou art become my Brother, by thy death my ransom, by thy mercy my reward, and by thy Sacra∣ment my nourishment. O divine ood, by which the sons of men are transformed into the sons of God: so that man's na∣ture dieth, and God's nature liveth and ruleth in us. Indeed, all Creatures won∣dred that the Creator would be inclosed nine Months in the Virgins Womb;

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        (though her Womb being replenished with the Holy Ghost, was more splendid than the Starry Firmament:) but that thou should'st thus humble thy self to dwell for ever in my heart, which thou foundest more unclean than a Dung∣hill, it is able to make all the Crea∣tures in Heaven and Earth to stand a∣mazed. But seeing it is thy free Grace and meer 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 entertain thee. And who is fit to entertain Christ? or who, though invi∣ted, would not chuse with Mary rather to kneel at thy feet, than presume to sit with thee at thy Table? Though I want a pure heart for thee to dwell in, yet weeping eyes shall never be wanting to wash thy blessed feet, and to lament my filthy sins. And albeit I cannot weep so many tears as may suffice to wash thy holy feet; yet, Lord, it is sufficient that thou hast shed Blood enough to cleanse my sinful Sol. And I am fully (O Lord) assured, that all the 〈◊〉〈◊〉▪ fare wherewith the disdainfull Phaisee entertained thee at his Table, did not so much please thee, as those tears which penitent Mary poured under the ••••ble. I would there∣fore wish with Jeremy, that my head were a fountain of tears: that seeing I can by no means yield sufficient thanks for thy love to me; yet I might by continual Tears, testifie my love unto thee. And

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        though no man is worthy of so infinite a grace: yet this is my comfort, That he is worthy whom thou in favour accountest wor∣thy. And seeing that now of thy mere grace thou hast counted me (among others thy chosen) worthy of this un∣speakable favour, and sealed by thy Sa∣crament the assurance of thy love, and the forgiveness of my sins: O Lord, con∣firm thy favour unto thy Servant: and say of me as Isaac did of Jacob, I have blessed him,* 1.1721 therefore he shall be blessed. And that I may say unto thee with Da∣vid,* 1.1722 Thou, O Lord, hast blessed my Soul, and made it thy house, and it shall be bles∣sed for ever And seeing it pleased thee to bless the house of Obed-edom and all his* 1.1723 houshold whilest the Ark of the Lord re∣mained in his house: I doubt not but thou wilt much more bless my soul and bo∣dy, and all that do belong unto me, now that it hath pleased thy Majesty of thine own good will to enter under my roof, and to dwell for ever in my poor cottage. Bless me, O Lord, so, that my sins, may wholly be remitted by thy Blood, my conscience sanctified by thy Spirit, my mind enlightned by thy Truth, my Heart guided by thy Spirit and my Will, in all things, subdued, to thy bles∣sed Will and Pleasure. Bless me with all graces which I want, and increase in me those good gifts which thou hast alrea∣dy bestowed upon me. And seeing that I hold thee not by the arms, as Jacob

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        wrestling without me; but inwardly dwelling by Faith within me: surely, Lord,* 1.1724 I will never let thee go, except thou bless me, and give me a new name, a new heart, a new spirit, and strength by the power of God to prevail over sin and Satan. And I beseech thee, O Lord, desire not to depart from me, as thou didst from Jacob, because the day break∣eth, and thy grace beginneth to dawn and appear: But I from my soul, hum∣bly with the Emmauites, intreat thee. O sweet Jesus, to abide with me, because it draweth towards night. For the night of temptation, the night of tribulation; yea, my last long night of death approacheth, O blessed Saviour, stay with me therefore now and ever.* 1.1725 And if thy presence go not home with me, carry me not from hence Go with me, and live with me, and let nei∣ther death nor life separate me from thee. Drive me from my self, draw me unto thee. Let me be sick, but sound in thee; and in my weakness let thy strength ap∣pear. Let me seem as dead, that thou alone mayest be seen to live in me: so that all my members may be but instruments to act thy motions.* 1.1726 Set me as a seal upon thine heart; and let thy zeal be setled up∣on mine, that I may be out of love with all, that I may be only in love with thee. And grant, O Lord, that as thou now vouchsafest me this favour to sit at thy Table, to receive this Sacrament in thy house of grace: so I may hereafter through

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        thy mercy,* 1.1727 be received to eat and drink at thy Table in thy kingdom of Glory. And for thy mercy, I do here with the four beasts, and twenty four Elders, cast my self down before thy Throne of Grace; ac∣knowledging, that it is thou that hasta 1.1728 re∣deemed with thy blood, and that salvation cometh only from thee. And therefore unto theeb 1.1729 I do yield all praise, and glory, and wis∣dom, and thanks, and honour, and power, and might, and Majesty, O my Lord, and my God, for evermore. Amen.

        Thirdly, Seeing Christ hath sacrificed himself for thee (and all that thou canst give, is too little) therefore thou must offer thy self to be a living,* 1.1730 holy, and ac∣ceptable sacrifice unto God; by serving him in* 1.1731 righteousness and holiness all thy days. Thus Iertullian witnesseth, that in his time a Christian was known from another man, only by the holiness and uprightness of his life.

        2. Of the duties which we are to do after the Communion joyntly with the Congregation.

        THE duties to be performed joyntly with the Church, are Three. First, publick thanksgiving, both by Prayers, and a 1.1732 singing of Psalms; Thus Christ himself and his Apostles did. Secondly, joining with the Church,b 1.1733 in giving (every man

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        according to his ability) towards the re∣lief of the poor. This was the manner of the Primitive Churches, to make Collecti∣ons and* 1.1734 Love Feasts after the Lord's Sup∣per, for the relief of the poor Christians. Thirdly, when thanks and praise is end∣ed, then with all reverence to stand up, and to receive the blessing of God, by the mouth of his Minister; and to receive it, as if thou didst hear God himself pronoun∣cing it unto thee from Heaven. For by their blessing,* 1.1735 God doth bless his people.

        Thus far 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 observe diligently, whether thou hast truly received Christ in the Sa∣crament. Which thou maist thus easily perceive: for seeing his flesh is meat in∣deed, and his blood is drink indeed,* 1.1736 and that he is so full of grace, that no man ever tou∣ched him by faith, but he received vir∣tue from him; it cannot possibly be, that if thou hast eaten his flesh, or drunk his blood, but thou shalt receive grace and power to be cleansed from thy sins and filthiness. For if the Hemorrhoise that did but touch his garment,* 1.1737 had her bloody issue that continued so long, forthwith stanched; how much more will the bloody issue of thy sin be stanched, if thou then hast truly eaten and drunk the very flesh and blood of Christ? But if thy issue still runneth, thou

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        maist justly suspect thou hast never yet truly touched Christ?

        Secondly, seeing thou hast now recon∣ciled thy self to God, and renewed thy Co∣venant, and vowed newness and amend∣ment of life; thou must therefore have a special care, that thou dost not yield to commit thy former sins any more: know∣ing that the* 1.1738 unclean spirit, if ever he can get into thy Soul again, after that it is swept and garnished: he will enter forcible pos∣session with seven other devils worse than himself: So that the end of that man shall be worse than his beginning. Be ye not there∣fore like the Dog† 1.1739 that returns to his vomit, or the washed Sow that walloweth in the mire again. And return not to thy malice, like to the Adder, who laying aside her poyson while she drinks, takes it up again when she hath done. But when either the devil or thy flesh shall offer to tempt and move thee to relapse into thy former sins, answer them as the Spouse doth in the Can∣ticles, a 1.1740 I have put off my coat (of my former corruption) how shall I put it on? I have washed my feet, how shall I defile them again?

        Lastly, If ever thou hast found either joy or comfort in receiving the holy Sa∣crament; let it appear by the eager de∣sire of receiving it† 1.1741 often again. For the Body of Christ as it wasb 1.1742 anointed with the oil of gladness above his fellows; so doth it yield a sweeter savour than all the oint∣ments of the world: The fragrant smell whereof allureth all Souls who have once

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        tasted the sweetness thereof, ever after to desire oftner to taste thereof again.c 1.1743 Be∣cause of the savour of thy good Ointments, therefore do the Virgins love thee. Od 1.1744 taste therefore often, and see how good the Lord is, saith David. This is the Commandment of Christ himself, Do this in remembrance of me; and in doing this, thou shalt shew thy self best mindful and thankful for his death. For as oft as ye shall eat this bread and drink this cup, ye shall shew the Lord's death until he came. And let this be the chief end whereunto both thy receiving and living tendeth:* 1.1745 that thou maist be a holy Chri∣stian, zelous of good works, purged from sin, to live soberly, righteously, and godly in this present world; that thou mayst be accepta∣ble to God, profitable to thy brethren, and com∣fortable unto thine own soul.

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

        Now followeth the Practice of Piety in glo∣rifying God in the time of sickness, and when thou art called to die in the Lord.

        AS soon as thou perceivest thy self to be visited with any sickness, medi∣tate with thy self.

        1. That misery cometh not forth of the dust;* 1.1746 neither doth affliction spring out of the earth.* 1.1747 Sickness comes not by hap or chance (as the Philistines supposed that their Mice and Emrods came,) but from mans wickedness, which as sparkles break∣eth

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        out. Man suffereth (saitha 1.1748 Jeremy) for his sins. Fools (saithb 1.1749 David) by reason of their transgressions, and because of their iniquities are afflicted. As therefore Solomon adviseth a man to carry himself towards an earthly Prince;* 1.1750 If the Spirit of him that ruleth, rise up against thee, leave not thy place; for gentleness pacifieth great sins: so counsel I thee to deal with the Prince of Princes: If the spirit of him that ruleth heaven and earth, rise up against thee, let not thy heart despair, for re∣pentance pacifieth great sins.* 1.1751 And who soever returneth in his affliction to the Lord God of Israel, and seeks him, he will be found of him.

        2.c 1.1752 Shut to thy Chamber door;d 1.1753 Exa∣mine thine own heart upon thy bed;e 1.1754 search and try thy ways. Search as diligently for thy capital sin, asf 1.1755 Joshua did for Achan, till thou findest it: For albeit God, when he beginneth to chasten his Children, hath respect to all their sins: yet when his anger is incensed, he chiefly taketh occasion to chasten, and enter with them into judgment, for some one grievous sin, wherein they have lived without Repen∣tance.

        3. When thou hast thus considered all thy sins, put thy self before the Judg∣ment-Seat of God, as a Felon or Mur∣therer, standing at the Bar of an earth∣ly Judge: and with grief and sorrow of heart confess unto God all thy known sins, especially thy Capital Offences, where∣with

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        God is chiefly displeased. Lay them open, with all the circumstances of the time, place, and manner how they were committed, as may most serve to aggravate the hainousness of thy sins, and to shew the contrition of thy heart for the same. Lift up thine hand, and acknow∣ledge thy self before the righteous Judge of Heaven and Earth, guilty of eternal death and damnation, for those thy hai∣nous sins and transgressions. And having thus accused and judged thy self: cast down thy self before the† 1.1756 Fcotstool of his Throne of grace: assuring thy self, that whatsoe∣ver the* 1.1757 Kings of Israel be, yet the God of Israel is a merciful God: And cry unto him from a penitent and faithful heart, for mercy and forgiveness, as eagerly and earnestly, as ever thou knewest a malefa∣ctor, being to receive his sentence, crying unto the Judge for favour and pardon; vowing amendment of life, and (by the assistance of his grace) never to commit the like sin any more. All which thou maist do in these or the like words.

        A Prayer when one begins to be sick.

        O Most righteous Judge, yet in JE∣SUS CHRIST my gracious Fa∣ther: I wretched sinner do here return un∣to thee (though driven with pain and sick∣ness) like the prodigal Child with want and hunger. I acknowledge that this sick∣ness and pai comes not by blind chance

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        or fortune, but by thy divine providence, and special appointment. It is the stroke of thy heavy hand, which my sins have just∣ly deserved:* 1.1758 and the things that I feared, are now faln upon me. Yet I do well per∣ceive, * 1.1759 that in wrath thou remembrest mercy, when I consider how many, and how hai∣nous are my sins, and how few and easie are thy corrections. Thou mightest have strucken me with some fearful and sudden death, whereby I should not have had ei∣ther time or space to have called upon thee for grace and mercy; and so I should have perished in my sins, and have been for ever condemned in hell.

        But thou, O Lord, visitest me with such a fatherly chastisement, as thou usest to visit thy dearest Children whom thou best lovest: giving me (by this sicknes) both warning and time to repent, and to sue unto thee for grace and pardon. I take not therefore, O Lord, this thy visitation, as any sign of thy wrath or hatred; but as an assured pledge, and token of thy favour and loving kindness, whereby thou dost with thy temporal Judgments draw me to judge my self, and to repent of my wicked life,* 1.1760 that I should not be condemned with the godless and unre∣pentant World. For thy holy Word assures me, that whom thou lovest, thou thus chastenest:* 1.1761 and that thou scourgest every son that thou receivest. That if I endure thy chastening, thou offerest thy self unto me as unto a son: and that all that continue

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        in sin, and yet escape without correction (whereof all thy children are partakers) are bastards and not sons; and that thou chastenest me for my profit, that I may be a partaker of thy holiness. O Lord, how full of goodness is thy Nature, that hast dealt with me so graciously in the time of my health and prosperity: and now being provoked by my sins and unthankfulness, hast such fatherly and profitable ends, in inflicting upon me this sickness and cor∣rection!

        I confess, Lord, that thou dost justly afflict my Body with sickness, for my Soul was sick before of a long prosperity, and surfeited with ease, peace, plenty, and fulness of bread. And now, O Lord, I lament and mourn for my sins:* 1.1762 I ac∣knowledge my wickedness, and mine iniqui∣ties are always in my sight. Oh, what a wretched sinner am I, void of all good∣ness by nature, and full of evil by sin∣ful custom! Oh, what a world of sin have I committed against thee, whilst thy long-sufferance expected my conversion, and thy blessings wooed me to repentance! Yet, O my God, seeing it is thy property more to respect the goodness of thine own nature, than the deserts of sinners, I beseech thee, O Father, for thy Son Je∣sus Christ his sake, and for the merits of that all saving death which he hath voluntarily suffered for all which believe in him,* 1.1763 Have mercy upon me, according to the multitude of thy mercies; turn thy face

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        away from my sins, and blot out all mine iniquities:* 1.1764 Cast me not out of thy presence, † 1.1765 neither reward me according to my deserts: For if thou dost reject me, who will re∣ceive me? or who will succour me, if thou dost forsake, me? But thou, O Lord, art the helper of the helpless:* 1.1766 and in thee the father∣less findeth mercy: for though my sins be exceeding great, yet thy mercy, O Lord, far 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 precious Blood, especially those sins, which from a penitent heart I have confessed unto thee: but chiefly, O Lord, for Christ his sake forgive me* 1.1767. And seeing that of thy love thou didst lay down thy life for my ransom, when I was thine enemy: Oh save now the price of thine own Blood, when it shall cost thee but a smile upon me, or a gracious appear∣ance in thy Father's sight in my behalf. Reconcile me once again, O merciful Mediator, unto thy Father: for though there be nothing in me that can please him: yet I know that in thee, and for thy sake,* 1.1768 he is well pleased with all whom thou acceptest and lovest. And if it be thy blessed Will, remove this sicknes from me, and restore me to my former health again; that I may live lon∣ger to set forth thy glory and to be a com∣fort to my friends which depend upon me; and to procure to my self a more set∣led

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        assurance of that heavenly inheri∣tance which thou hast prepared for me. And then, Lord, thou shalt see how re∣ligiously and wisely I shall redeem the time,* 1.1769 which heretofore I have so lewdly and prophanely spent. And to the end, that I may the sooner and the easier be delivered from this pain and sickness, di∣rect me, O Lord, I beseech thee, by thy divine providence, to such a Physician and helper, as that (by thy blessing upon the means) I may recover my former health and welfare again. And, good Lord, vouchsafe, that as thou hast sent this sick∣ness unto me, so thou wouldst likewise be pleased to send thy holy Spirit into my heart, whereby this present sickness may be sanctified unto me: that I may use it as thy School, wherein I may learn to know the greatness of my misery, and the riches of thy mercy; that I may be so humbled at the one, that I despair not of the other: and that I may so re∣nounce all confidence of help in my self, or in any other creature; that I may only put the whole rest of my salvation in thy all sufficient merits. And forasmuch as thou knowest, Lord, how weak a ves∣sel I am, full of frailty and imperfecti∣ons: and that by Nature I am angry and froward under every Cross and Afflicti∣on:* 1.1770 O Lord, who art the giver of all good gifts, arm me with patience to en∣dure thy blessed will and pleasure, and of thy mercy lay no more upon me,* 1.1771 than

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        I shall be able to endure and suffer. Give me grace to behave my self in all patience, love, and meekness, unto those that shall come and visit me; that I may thankfully receive, and willingly embrace all good counsels and consolations from them: and that they may likewise see in me such a good example of Patience, and hear from me such godly lessons of com∣fort, as may be arguments of my Chri∣stian faith and profession, and instructi∣ons unto them, how to behave them∣selves when it shall please thee to visit them, with the like affliction of sickness. I know, O Lord, I have deserved to die; and I desire not longer to live, than to amend my wicked life, and in some better measure to set forth thy glory. There∣fore, O Father, if it be thy blessed will, restore me to health again, and grant me a longer life. But if thou hast, according to thine eternal decree, appointed by this sickness to call for me out of this transitory life; I resign my self into thy hands, and holy pleasure; thy blessed will be done,* 1.1772 whether it be by life or by death. Only I beseech thee of thy mercy for∣give me all my sins, and prepare my poor soul, that by a true faith, and un∣feigned repentance, she may be ready a∣gainst the time that thou shalt call for her out of my sick and sinful body. O heaven∣ly Father,* 1.1773 who art the hearer of prayers, hear thou in heaven this my prayer; and in this extremity grant me these requests: not

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        for any worthiness that is in me, but for the merits of thy beloved Son Jesus, my only Saviour and Mediator; for whose sake thou hast promised to hear us, and to grant whatsoever we shall ask of thee in his Name.* 1.1774 In his Name therefore and in his own words, I conclude this my imperfect Prayer, saying, Our Father which art in Heaven, Hallowed by thy Name, &c.

        Having thus reconciled thy self unto God in Christ;

        1. Let thy next care be to set thy House in order, as Esay advised King Hezekias:* 1.1775 making thy last Will and Testament, (if it be not already made.) If it be made, then peruse it, confirm it, and for avoiding all doubts and contention, publish it be∣fore Wittnesses, that (if God call for thee out of this life) it may stand in force and unalterable, as thy last Will and Testament, and so deliver it locked or sealed up in some Box, to the keeping of a faithful Friend, in the presence of honest Wit∣nesses.

        2. But in making thy Testament, take a Religious Divine's Advice, how to bestow thy Benevolence; and some honest Law∣er's counsel, to continue it according to Law.

        Dispatch this before thy sickness doth ••••crease, and thy memory decay: lest otherwise thy Testament prove a dotement, and so be another man's fancy, rather than thy Will.

        3. To prevent many inconveniences,

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        let me recommend to thy discretion two things.

        1. If God hath blessed thee with any competent state of wealth, make thy Will in thy health-time. It will neither put thee farther from thy goods, nor hasten thee sooner to thy Death: but it will be a greater ease to thy mind in freeing thee from a great trouble when thou shalt have most need of quiet; for when thy House is set in order, thou shalt be better enabled to set thy Soul in order, and to dispose of thy Journey towards God.

        2. If thou hast Children, give to every one of them a Portion, according to thy ability, in thy life-time; that thy life may seem an ease, and not a yoak unto them; yet so give, as that thy Children may still be beholden unto thee, and no thou unto them. But if thou keep all i thy hands whilst thou livest, they may thank Death, and not thee for the portion that thou leavest them. If thou hast n Children, and the Lord hath blest the with a great portion of the goods of thi World, and if thou meanest to bestow them upon any charitable or pious uses put not over that good work to the trus of others, seeing thou seest how most o other mens Executors prove almost Exe∣cutioners. And if Friends be so unfaithfu•••• in a man's life, how much greater caus hast thou to distrust their fidelity afte thy death? Lamentable experience shew∣eth how many dead men's Wills have of la

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        either been quite concealed, utterly over∣thrown, or by cavils and quirks of Law, frustrated or altered: whereas by the Law of God, the will of the dead should not be* 1.1776 violated; but all his godly inten∣tions conscionably performed and fulfil∣led, as in the sight of God, who in the Day of the Resurrection, will bea 1.1777 just Judge both of the quick and dead. And if any thing should hap in his Will to be ambigu∣ous or doubtful, it should be* 1.1778 construed as it might come nearest to the Honour of God, and the honest Intention of the Testator. But let the vengeance due to such unchri∣stian Deeds, light on the Actors that do them, not on the Kingdom wherein they are suffered to be done. And let other rich Men be warned by such wretched examples not so to† 1.1779 marry their Minds to their Money; as that they will do no good with their Goods, till Death divorceth them. Considering therefore the shortness of thine own life, and the uncertainty of others just dealing after thy death, in these unjust days: let me advise thee (whom God hath blessed with ability and an intent to do good) to become in thy life time, thine own Administrator: make thine own Hands thine Executors, and thine own Eyes thy Over-seers; cause thy Lanthorn to give her light before thee, and not behind thee: give God the Glory, and thou shalt receive of him ina 1.1780 due time theb 1.1781 reward, which of his grace and mercy he hath promised to thy good works.

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        4. Having thus set thy House and Soul in order (if thec 1.1782 determined number of thy days be not expired) God will either have mercy upon thee, and say,d 1.1783 Spare him (O killing Malady) that he go not down into the pit, for I have received a reconciliation: Or else, his Fatherly providence will direct thee to such a Physician, and to suche 1.1784 means, as that by his blessing upon their endeavours thou shalt recover, and be restored to thy former Health again. But in any wise, take heed that thou, nor none for thee, send unto Sorcerers, Wizards, Charmers, or Inchanters for help: for this were to leave the God of Israel, and to go to* 1.1785 Baal-zebub, the God of Ekron, for help, as did wicked Ahaziah, and to break thy Vow which thou hast made with the blessed Trinity in thy Baptism: and be sure that God will never give a Blessing by those means which he hath accursed;* 1.1786 but if he permit Satan to cure thy Body, fear lest it tend to the damna∣tion of thy Soul. Thou art† 1.1787 tried, be∣ware.

        5. When thou hast sent for the Physici∣an, take heed that thou put not thy trust rather in the Physician than in the Lord, as Asa did; of whom it is said, that he sought not to the Lord in his Disease,* 1.1788 but to the Phy∣sician: which is a kind of Idolatry, that will increase the Lord's anger, and make the Physick received uneffectual. Use therefore the Physician as God's Instru∣ment, and Physick as God's Means. And seeing it is not lawful without Prayer to

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        use ordinary food, 1 Tim. 4. 4. much less extraordinary Physick (whose good effect depends upon the blessing of God) before thou takest thy Physick,* 1.1789 pray therefore heartily unto God to bless it unto thy use, in these or the like words.

        A Prayer before taking of Physick.

        O Merciful Father, who art the Lord of health, and of sickness, of life, and of death; who killest,* 1.1790 and makest a∣live; who bringest down to the grave, and raisest up again: I come unto thee as to the only Physician, who canst cure my Soul from sin, and my Body from sickness. I de∣sire neither life nor death, but refer my self to thy most holy Will. For,* 1.1791 tho' we must needs die, and being dead, our lives are as water spilt on the ground, which cannot be gather'd up again: yet hath thy gracious Providence (whilst li•••• remaineth) ap∣pointed means which thou wilt have thy Children to use; and (by the lawful use thereof) to expect thy blessing upon thine own means, to the curing of their sickness, and restitution of their health. Ad now, O Lord, in this my necessity, I have ac∣cording to thine Ordinance, set for thy Servant (the Physician) who hath pre∣pared for me this Physick, which I re∣ceive as means sent from thy fatherly hand: I beseech thee therefore, that as by thy blessing on a l••••p of dry Figs,* 1.1792 thou didst heal Hezekiah's sore, that he reco∣vered; and by seven times washing in the

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        river of Jordan didst cleanse Naaman the Syrian of his Leprosie,* 1.1793 and didst restore the Man that was blind from his birth, by anointing his Eyes with Clay and Spittle,* 1.1794 and sending him to wash in the Pool of Si∣loam; and by touching the hand of Pe∣ter's Wife's Mother,* 1.1795 didst cure her of her Fever; and didst restore the Woman that touched the hem of thy Garment,* 1.1796 from her bloody Issue: So it would please thee of thine infinite goodness and mercy, to sanctifie this Physick to my use, and to give such a blessing unto it, that it may (if it be thy Will and Pleasure) remove this my sickness and ain, and restore me to health and strength again. But if the number of those days which thou hast appointed for me,* 1.1797 to live in this Vale of misery, be at an end; and that thou hast sent this sickness, as thy Messenger, to call me out of this mortal life, then, Lord, let thy blessed will be done; for I submit my will to thy most holy Pleasure. Only I beseech thee, increase my faith and pa∣tience, and let thy grace and mercy be ne∣ver wanting unto me; but in the midst of all extremities, assist me with thy Holy Spi∣rit, that I may willingly and chearfully resign up my Soul (the price of thine own Blood) into thy most gracious hands and custody.) Grant this, O Father, for Jesus Christ his sake, to whom with thee, and the Holy Ghost, be all honour and glory, both now and evermore. Amen.

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        Meditations for the sick.

        WHilst thy sickness remaineth, use often (for thy comfort) these few Meditations, taken from the ends wherefore God sendeth afflictions to his Children. Those are ten.

        1. That by afflictions God may not only* 1.1798 correct our sins past, but also work in us a deeper loathing of our natural corruption; and so prevent us from fal∣ling into many other sins, which other∣wise we would commit: like a good Fa∣ther,* 1.1799 who suffereth his tender Babe to scorch his finger in a candle, that he may the rather learn to beware of falling into a greater fire. So that the Child of God may say with David,a 1.1800 It is good for me that I have been afflicted, that I may learn thy sta∣tutes, forb 1.1801 before I was afflicted I went a∣stray, but now I keep thy word. And indeed (saith St. Paul)c 1.1802 We are chastened of the Lord, because we should not be condemned with the World. With one Cross God maketh two Cures: the chastisement of sins past, and the prevention of sin to come. For though the eternal punishment of sin (as it proceed∣eth from Justice) is fully pardoned in the Sacrifice of Christ, yet we are not (without serious judging of our selves) exempted from the temporal chastisement of sin: for this proceedeth only from the love of God, for our good. And this is the reason that when Nathan told David, from the Lord, that his sins were forgiven, yet that

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        thea 1.1803 Sword (of Chastisement) should not de∣part from his house, and thatb 1.1804 his Child should surely die. For God like a skilful Physi∣cian, seeing the Soul to be porsoned with the setling of sin; and knowing that the reigning of the flesh will prove the ruine of the Spirit, ministereth the bitter Pill of affliction, whereby the reliques of sin are purged, and the Soul ore soundly cured; the Flesh is subdued, and the Spirit is sanctified. Oh the odiousness of sin, which causeth God to chasten so severely his Children, whom otherwise he loveth so dearly.

        2. God sendeth affliction, to seal unto us our Adoption: for every child whom God loveth, he correcteth:* 1.1805 And he is a Bastard that is not corrected. Yea, it is a sure note, that where God seeth sin and sinites not, there he detests and loves not. Therefore it is said that he* 1.1806 suffered the wicked sons of Ely to continue in their sins without cor∣rection, because the Lord would stay them. O thec 1.1807 other side, there is no surer token of God's fatherly love and care, than to be corrected with some Cross, as oft as we commit any sinful crime. Affliction there∣fore is a seal of Adoption, no sign of Repro∣bation. For the purest Corn is cleanest anned, the finest Gold is ofest tryed, and the sweetest Grape is hardest pressed, and the truest Christian heaviest crossed.

        3. God sendeth affliction, to wean our hearts from too much loving this world and wordly vanities; and to cause us the

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        more earnestly to desire and long for* 1.1808 E∣ternal Life. For as the Children of Israel (had they not been ill intreated in Egyp) would never have been so willing to go towards Canaan: so (were it not for the crosses and afflictions of this life) God's Children would not so heartily long, and willingly desire for the Kingdom of Hea∣ven. For, we see many Epicures that would be content to forego Heaven, on condition that they might still enjoy their earthly Pleasures; and (having never tasted the joys of a better) how loth are they to depart this life? Whereas the Apostle (that saw* 1.1809 Heavens glory) tells us, that there is no more comparison betwixt the joys of eternal life, and the Pleasres of this world, than there is be∣twixt the filthiest dung and the pleasantest meat; or betwixt the stinkingest† 1.1810 Dung∣hill, and the fairest Bed Chamber. As therefore a loving Nurse puts 〈◊〉〈◊〉 or Mustard on the Breast, to make the Child the rather to forsake the 〈◊〉〈◊〉: so God mixeth sometimes affliction with the pleasures and prosperity of 〈…〉〈…〉, lest (like the Children of this 〈◊〉〈◊〉 ration) they should forg•••• God, and fall into too much love of this 〈◊〉〈◊〉 sent evil World; and so by Riches grow proud; by Fame insolent; 〈◊〉〈◊〉 i∣berty wanton, and† 1.1811 〈…〉〈…〉 against the Lord, when they 〈◊〉〈◊〉. For if God's Children love the World so well when (like a curst Step-mother) she mis∣seth

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        and strikes us, how should we love this Harlot, if she smiled upon us, and stroak∣ed us, as she doth her own worldly Brats? Thus doth God (like a wise and loving Father) embitter with crosses the pleasures of this life to his Children, that (finding in this earthly state no true and permanent joys) they might sigh and long for eternal life, where firm and everlasting joys are only to be found.

        4. By affliction and sickness God ex∣erciseth his Children, and the Graces which he bestoweth upon them. He re∣fineth and tryeth their faith, as the Gold∣smith doth his Gold in the* 1.1812 Furnace, to make it shine more glistering and bright; he stirreth us up to pray more diligently and zealously, and proveth what patience we have learned all this while in his † 1.1813 School. The like Experience he ma∣keth of our Hope, Love, and all the rest of our Christian Vertues: which without this Trial, would rust like Iron unexercised, or corrupt like standing Waters, that either have no current, or else are nota 1.1814 pour∣ed from Vessel to Vessel; whose taste re∣maineth, and whose scent is not changed. And rather than a Man should keep still the scent of his corrupt Nature to damna∣tion; who would not wish to be changed from state to state, by crosses and sickness to salvation? For as the Camomile which is todden, groweth best, and smelleth most fragrant; and as the Fish is sweetest that lives in the saltest Waters, so those Souls

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        are most precious unto Christ, who are most exercised and afflicted with his Cross.

        5. God sendeth afflictions, to demon∣strate unto the world, the trueness of his Childrens love and service. Every Hypo∣crite will serve God whilst he prospereth and blesseth him,* 1.1815 as the Devil falsly accu∣seth Job to have done; but who (save his loving Child) will love and serve him in adversity, when God seemeth to be angry and displeased with him? yea, and cleave unto him most inseparably, when he seem∣eth (with the greatest frown and disgrace) to reject a Man, and to cast him out of his favour? yea, when he seemeth to wound and kill as an enemy: yea, then to say with Job: Though thou Lord kill me,* 1.1816 yet will I put my trust in thee. The loving and the serving of God, and trusting in his mercy in the time of our correction and misery, is the truest note of an unfeigned Child and Servant of the Lord.

        9. Sanctified affliction is a singular help to further our true Conversion, and to drive us home by Repentance to our hea∣venly Father. In their affliction (saith the Lord) they will seek me diligently.* 1.1817 Egypts burthens madea 1.1818 Israel cry unto God.b 1.1819 Da∣vid's troubles made him pray.c 1.1820 He∣zekiah's sickness made him to weep, and misery drove thed 1.1821 prodigal Child to return and sue for his Father's grace and mercy. Yea, we read of many in the Gospel, that by sicknesses and afflictions were driven to cme unto Christ, who, if they had had

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        health and prosperity, as others, would have (like others) neglected or contemn'd their Saviour, and never have sought unto him for his saving health and grace. For as the Ark of Noah, the higher it was tossed with the Flood, the nearer it mounted towards Heaven: so the sanctified Soul, the more it is exercised with affliction, the nearer it is lifted towards God O blessed is that Cross that draweth a sinner to* 1.1822 come (upon the knees of his heart) unto Christ, to confess his own misery, and to implore his endless mercy! Oh blessed, ever blessed be that Christ, that never refuseth the sin∣ner that cometh unto him, though wea∣ther-driven by affliction and misery.

        7. Affliction worketh in us pity and compassion towards our fellow brethren, that be in distress and misery;* 1.1823 whereby we learn to have a fellow-feeling of their Calamities, and to condole their estate, as if we suffer'd with them. And for this cause Christ himself would suffer, and be tempted in all things like unto us (sin only excepted) that he might be a merciful High Priest,* 1.1824 touched with the feeling of our infirmities. For none can so heartily be∣moan the misery of another, as he who first suffered himself the same affliction. Hereupon a Sinner in misery may boldly say unto Christ,

        Non ignare mali, miseris succurito Christe. Our frailty sith (O Christ) thou didst perceive, Condole our state, who still in frailty cleave.

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        8. God useth our sicknesses and affli∣ctions, as means and examples both to * 1.1825 manifest unto others the faith and ver∣tues which he hath bestowed upon us, as also to strengthen those who have not received so great a measure of Faith as we. For there can be no greater encouragement to a weak Christian, than behold a true Professor (in the extreamest sickness of his Body) sup∣ported with greater patience and con∣solation in his Soul. And the comfort∣able and blessed departure of such a man will arm him against the fear of death, and assure him that the hope of the godly is a far more precious thing than that flesh and blood can understand, or mor∣tal eyes behold in this vale of misery. And were it not that we did see many of those whom we know to be the undoubted Children of God, to have endured such afflictions and calamities before us; the greatness of the miseries and crosses which oft-times we endure, would make us doubt whether we be the Children of God or no. And to this purpose St. James saith, God made Job and the Prophets an example of suffering adversity, and of long patience.

        9. Bya 1.1826 afflictions God makes us con∣formable to the Image of Christ his Son, who being theb 1.1827 Captain of our Salvation was made perfect through sufferings. And therefore he first bare the Cross in shame, before he wasc 1.1828 crowned with glory; and

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        did first tasted 1.1829 gall before he did eat the e 1.1830 honey-comb: and was first derided, King of the Jews, by the Soldiers in the High-Priests Hall, before he was salutedf 1.1831 King of Glory, by the angels in his Father's Court. And the more lively our Heavenly Father shall perceive the Image of his natural Son to appear in us, the better he will love us; and when we have, for a time, born his likeness in his sufferings, and * 1.1832 fought and† 1.1833 overcome, we shall be crown∣ed by Christ; and with Christ sit on his Throne, and of Christ receive the* 1.1834 precious white Stone and morning Star, that shall make usg 1.1835 shine like Christ for ever in his Glory.

        10. Lastly, That the godly may be hum∣bled in respect of their own state and misery; and God glorified by delivering them out of their Troubles and Affli∣ctions,* 1.1836 when they call upon him for his help and succour.* 1.1837 For though there be no Man so pure, but if the Lord will strait∣ly a 1.1838 mark Iniquities, he shall find in him just cause to punish him for his sin: yet the Lord in mercy doth† 1.1839 not always in the affliction of his Children, respect their sins, but sometimes layeth afflicti∣ons and crosses upon them for his glories sake. Thus our Saviour Christ told his Disciples,* 1.1840 That the man was not born blind for his own or his Parents sin: but that the work of God should be shewed on him. So he told them likewise,* 1.1841 that Lazarus's sick∣ness was not unto the death,* 1.1842 but for the

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        glory of God. O the unspeakable goodness of God, which turneth those afflictions, which are the shame and punishment due to our sins, to be the subject of his honour and glory.

        These are the blessed and profitable ends,* 1.1843 wherefore God sendeth sickness and affliction upon his Children; where∣by it may plainly appear, that afflictions are not signs either of God's hatred,* 1.1844 or of our reprobation; but rather tokens and pledges of his fatherly love unto his Chil∣dren, whom he loveth, and therefore chasteneth them in this life, where up∣on repentance, there remains hope of pardon; rather than to refer the punish∣ment to that life, where there is no hope of pardon, nor end of punishment. For this cause, the Christians in the* 1.1845 Pri∣mitive Church, were wont to give God great thanks, for afflicting them in this life. So the Apostles rejoyced, that they were counted worthy to suffer for Christ's Name, Acts 5. 41. And the Christian He∣brews suffered with joy the spoiling of their goods, knowing that they had in Heaven a better, and an enduring substance, Heb. 10. 34. And in respect of those holy Ends, the Apostle saith,† 1.1846 That though no affliction for the present seemeth joyous, but grievous; yet afterwards it bringeth the quiet fruit of righteousness to them who are thereby exer∣cised.* 1.1847 Pray therefore heartily, that as God hath sent unto thee this sickness, so it would please him to come himself

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        unto thee with thy sickness; by teaching thee to make those sanctified uses of it, for which he hath inflicted the same upon thee.

        Meditations for one that is recovered from Sickness.

        IF God hath of his mercy heard thy Pray∣ers, and restored thee to thy health a∣gain, consider with thy self,

        1. That thou hast now received from God, as it were, another life. Spend it therefore to the honour of God, in new∣ness of life. Let thy sin die with thy sick∣ness: but live thou by grace to holiness.

        2. Be not the more secure, that thou art restored to health, neither insult in thy self, that thou hast escaped Death; but think rather, that God (seeing how unprepared thou wast) hath of his mercy heard thy Prayer, spared thee, and gi∣ven thee some little longer time of re∣spite; that thou maist both amend thy life, and put thy self in a better readiness 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 sickness.

        3. Consider how fearful a reckoning thou hadst made before the Judgment-seat of Christ, by this time, if thou hadst died of this Sickness: Spend there∣fore the time that remains, so, as that

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        thou mayst be able to make a more chear∣ful account of thy life, when it must be expired indeed.

        4. Put not far off the day of Death, thou knowest not for all this how near it is at hand; and being so fairly warned, be wi∣ser. For if thou be taken unprovided the next time, thy excuse will be less, and thy Judgment greater.

        5. Remember that thou hast vowed amendment and newness of life. Thou hast vowed a vow unto God, defer not to pay it: for he delighteth not in fools;* 1.1848 pay therefore that thou hast vowed. The un∣clean Spirit is cast out; O let him not re-enter with seven worse than himself.* 1.1849 Thou hast sighed out the groans of Con∣trition, thou hast wept the tears of Repen∣tnce; thou are washed in the Pool of Bthesda, streaming with five bloody Wounds, not of aa 1.1850 troubling angel, but of theb 1.1851 Angel of God's presence, troubled with the wrath due to thy sins; who descended into Hell, to restore thee to saving health, and Heaven. Return notc 1.1852 now, with the Dog, to thine own vomit, nor like the washed Sow, to wallow again in the mire of thy former sins and unclean∣ness; lestd 1.1853 being intangled and overcome again with the filthiness of sin, (which now thou hast escaped) thy latter end prove worse than thy first beginning. Twice therefore doth our Saviour Christ give the same cautionary warning to heal∣ed Sinners. First, To the Man cured

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        of his 38 years desease;* 1.1854 Behold thou art made whole, sin no more, lest a worse thing fall upon thee.* 1.1855 Secondly, to the woman ta∣ken in adultery; Neither do I condemn thee: Go thy way and sin no more. Teaching us, how dangerous a thing it is, to relapse and fall again into the former* 1.1856 excess of Riot. Take heed therefore unto thy ways; and pray for grace,* 1.1857 that thou mayest apply thy heart unto wisdom, during that small number of days which yet remain behind. And for thy present mercy and health received, imitate the thankful Leper, and return unto God this, or the like Thanksgiving.

        A Thanksgiving to be said of one that is recovered from sickness.

        O Gracious and merciful Father, who art the Lord of Health and Sick∣ness,* 1.1858 of Life and of Death: who killest, and makest alive; who bringest down to the Grave and raisest up again; who art the only preserver of all those that trust in thee, I thy poor and unworthy Servant, having now (by experience of my pain∣ful sickness) felt the grievousness of mise∣ry due unto sin, and the greatness of thy mercy in forgiving sinners, and percei∣ving with what a fatherly compassion thou hast heard my Prayers, and restored me to my health and strength again; do here (upon the bended knees of my heart) return (with the thankful Leper) to acknowledge thee alone to be the God

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        of my health and salvation: and to give thee the praise and glory for my strength and deliverance out of that grievous Di∣sease and Malady: and for thus turning my mourning into mirth, my sickness into health, and my death into life. My sins deserved punishment, and thou hast cor∣rected me, but hast not given me over unto death.† 1.1859 I looked (from the day to the night) when thou would'st make an end of me: I did chatter like a Crane or a Swallow: I mourned (as a Dove) when the bitterness of sickness oppressed me: I lifted up mine eyes unto thee, O Lord, and thou didst comfort me, for thou didst cast all my sins behind thy back, and didst deliver my soul from the pit of cor∣ruption; and when I found no help in my self, nor in any other creature (saying, I am deprived of the residue of my years, I shall see man no more among the Inhabitants of the World) then didst thou restore me to health again, and gavest life unto me; I found thee, O Lord, ready to save me.

        And now, Lord, I confess, that I can never yield unto thee such a measure of thanks, as thou hast (for this benefit) deserved at my hands. And (seeing that I can never be able to repay thy good∣ness with acceptable works) O that I could with Mary Magdalen testifie the love and thankfulness of my heart, with abounding tears! O, what shall I be able to render unto thee, O Lord, for all these benefits which thou bestowedst upon my Soul! Surely, as in my Sickness, when I had nothing

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        else to give unto thee, I offered Christ and his merits unto thee as a Ransom for my sins; so being now restored by thy Grace unto my health and strength, and having no better thing to give; behold,* 1.1860 O Lord, I do here offer up my self unto thee, beseeching thee so to assist me with thy Holy Spirit, that the remainder of my life may be whol∣ly spent in setting forth thy praise and glory.

        O Lord forgive me my former follies and unthankfulness, that I was no more careful to love thee, according to thy goodness, nor to serve thee, according to thy Will; nor to obey thee, accord∣ing to thy Commandments; nor to thank thee, according to thy Benefits. And seeing thou knowest, that of my self I am not sufficient so much as to think a good thought (much less to do that which is good and acceptable in thy sight;) assist me with thy grace and ho∣ly Spirit, that I may (in my prosperity) as devoutly spend my health in thy ser∣vice, as I was earnest in my sickness to beg it at thy hands. And suffer me never to forget either this thy mercy, in restoring me to my health, or those Vows and Pro∣mises which I have made unto thee in my sickness. With my new health, re∣new in me, O Lord, a right Spirit: which may free me from the slavery of sin, and establish my heart in the ser∣vice of grace. Work in me a greater

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        detestation of all sins (which were the causes of thy anger, and my sickness) and increase my Faith in Jesus Christ, who is the Author of my health and sal∣vation. Let thy good Spirit lead me in the way that I should walk; and teach me to deny all ungodliness,* 1.1861 and worldly lusts, and to live soberly, righteously, and godly in this world, that others by my Example may think better of thy Truth. And sith this time (which I have yet to live) is but a little respite and small remnant of days, which cannot long continue; Teach me,* 1.1862 O my God, so to number my days, that I may apply my heart to that spiritual wisdom which directeth to salva∣tion. And to this end make me more zealous than I have been in Religion, more devout in Prayer, more servent in Spirit, more careful to hear and profit by the preaching of thy Gospel, more helpful to my poor Brethren, more watchful over my ways, more faithful in my cal∣ling, and every way more abundant in all good works. Let me (in the joyful time of prosperity) fear the evil day of affliction; in the time of health, think on sickness; in the time of sickness, make my self ready for death; and when death approacheth, prepare my self for Judg∣ment. Let my whole life be an expressing thankfulness unto thee for thy Grace and Mercy. And therefore, O Lord, I do here from the very bottom of my heart, together with the thousand thou∣sands

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        of Angels,* 1.1863 the four Beasts, and twent four Elders, and all the creatures in heave and on the earth, acknowledge to be due unt thee, O Father, which sittest upon the Throne and to the Lamb, thy Son, who sitteth at th right hand, and to the Holy Spirit, which proceedeth from both; the holy Trinity 〈◊〉〈◊〉 Persons in unity of substance; all prais honour, glory, and power, from this tim forth and for evermore. Amen.

        Meditations for one that is like to die.

        IF thy Sickness be like to encrease unto Death, then meditate on Three things First, how graciously God dealeth with thee Secondly, from what evils Death will fre thee. Thirdly, what good Death will brin unto thee.

        First, Concerning God's favourable deal∣ing with thee.

        1. Meditate, That God useth this cha∣stisement of thy Body, but as a Medicine to cure thy Soul, by drawing thee (who ar sick in Sin) to come by Repentance unto Christ (thy Physician) to have thy So•••• healed.* 1.1864

        2. That the sorest Sickness, or painfulle•••• Disease which thou canst endure, is n••••thing, if it be compared to those dolours and pains which Jesus Christ thy Saviour hath suffered for thee: when ina 1.1865 a bloody sweat, he endured theb 1.1866 wrath of God, the pains ofc 1.1867 hell, and ad 1.1868 cursed death which was due to thy sins. Justly therefore

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        may I use those words of Jeremy,* 1.1869 Behold and see if there be any sorrow like unto my sorrow,* 1.1870 which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath. Hath the Son of God endured so much for thy redemption, and wilt not thou a sinful man endure a little sickness for his pleasure; especially when it is for thy good?

        3. That when thy sickness and disease is at the extreamest, yet it is less and easier than thy sins have deserved. Let thine own Conscience judge whether thou hast not deserved worse than all that thou dost suffer.

        Murmur not therefore, but considering thy manifold and grievous sins, thank God that thou art not plagued with far more grievous punishments. Think how willing∣ly the damned in Hell would endure the extreamest pains a thousand years, on con∣dition that they had but the hope to be saved, and (after so many years) to be ea∣sed of their eternal torments. And seeing that it is his mercy that thou art not ra∣ther consumed than corrected;* 1.1871 how canst thou but bear patiently his temporal cor∣rection, seeing the end is to save thee from eternal damnation?* 1.1872

        4. That nothing cometh to pass in this case unto thee, but such as ordinarily befell to others thy Brethren;* 1.1873 who (be∣ing the beloved and undoubted servants of God when they lived on earth) are now most blessed and glorious Saints with* 1.1874

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        Christ in Heaven: as Job, David, Laza∣rus, &c. They groaned for a time, as thou dost, under the like burthen; but they are now delivered from all their mi∣series, troubles, and calamities. And so likewise ere long (if thou wilt patiently tarry the Lord's leisure) thou shalt also be delivered from thy sickness and pain, either by restitution to thy former health, with Job; or (which is far better) by being received to heavenly rest, with La∣zarus.

        5. Lastly, that God hath not given thee over into the hand of thine Enemy, to be punished and disgraced; but (be∣ing thy loving Father) he correcteth thee with his own merciful hand. When Da∣vid had his wish, to chuse his own cha∣stisement, he chose rather to be corrected by the hand of God, than by any other means; Let us fall into the hand of the Lord,* 1.1875 for his mercies are great, and let me not fall into the hand of man. Who will not take any affliction in good part, when it cometh from the hand of God,* 1.1876 from whom (though no Affliction seemeth joyous for the present) we know nothing cometh but what is good?* 1.1877 The confideration hereof made David to en∣dure Shimei's cursed railing with greater patience, and to correct himself another time for his impatiency;* 1.1878 I should not have opened my mouth, because thou didst it: and Job, to reprove the unadvised speech of his Wife!* 1.1879 Thou speakest like a

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        foolish Woman; What?* 1.1880 shall we receive good at the hand of God, and not receive evil? And though the Cup of God's wrath due to our sins,* 1.1881 was such a horror to our Saviour's humane nature,* 1.1882 that he earnestly prayed that it might pass from him; yet (when he considered that it was reached unto him by the hand and will of his Father) he willingly submitted himself to drink it to the very dregs thereof. Nothing will more arm thee with Patience in thy sick∣ness, than to see that it cometh from the hand of thy heavenly Father, who would never send it, but that he sees it to be un∣to thee both needful and profitable.

        The second sort of Meditations are, to consider from what evils death will free thee.

        IT freeth thee from a corruptible Body, which was conceived in the weakness of flesh, the heat of lust, the stain of sin, and born in the blood of filthiness, a livig Prison of thy Soul, a lively instrument of in, a very sack of stinking dung: the ex∣••••ements of whose Nostrils, Ears, Pores, and ther passages (duly considered) will seem more loathsome than the uncleanest sink r vault. Insomuch that whereas Trees and Plants bring forth Leaves, Flowers, Fruits, nd sweet smells; man's body brings forth ••••turally nothing but Lice, Worms, Rotten∣ss and filthy stinks. His affections are al∣ogether corrupted:* 1.1883 and the imaginations 〈◊〉〈◊〉 heart are only evil continually.* 1.1884 Hence 〈◊〉〈◊〉 is that the ungodly is not satisfied with

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        prophaneness, nor the voluptuous with pleasures, nor the ambitious with perfer∣ments, nor the curious with preciseness, nor the malicious with revenge, nor the leache∣rous with uncleanness, nor the covetous with gain, nor the drunkard with drinking. New passions and fashions do daily grow: new Fears and Afflictions do still arise; here Wrath lies in wait, there Vain-glory vex∣eth: here pride lifts up, there disgrace casts down; and every one waiteth who shal arise in the ruine of another. Now a Ma is privily stung with Back-biters like fiery Serpents, anon he is in danger to be openly devoured of his enemies, like Daniel's Lions And a godly man where ere he liveth shall ever be vexed (like Lot) with So∣dom's uncleanness.

        2. Death brings unto the godly an end of* 1.1885 sinning, and of all the miseries which ar due unto sin:* 1.1886 so that after Death there sha•••• be no more sorrow, nor crying; neither shal there be any more pain, for God shall wipe a way all tears from their eyes. Yea, by death we are separated from the company of wicked Men,* 1.1887 and God taketh away merciful 〈◊〉〈◊〉 righteous men from the evil to come. So 〈◊〉〈◊〉 dealt with Josiah:* 1.1888 I will gather thee to th Fathers: and thou shalt be put into thy gr•••• in peace, and thine eyes shall not see all the 〈◊〉〈◊〉 which I will bring upon this place▪ And Go hides them for a while in the grave,* 1.1889 untill 〈◊〉〈◊〉 indignation pass over. So that as Paradise 〈◊〉〈◊〉 the Heaven of the soul's joy; so the Gra•••• may be term'd the Heaven of the bodies 〈◊〉〈◊〉

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        3. Whereas this wicked Body lives in a world of wickedness, so that the poor Soul cannot look out at the Eye, and not be in∣fected; nor hear by the Ear, and not be distracted; nor smell at the Nostrils, and not be tainted; nor taste with the Tongue, and not be allured; nor touch by the Hand, and not be defiled; and every sense upon every temptation is ready to betray the Soul; by death the Soul shall be delivered from this Thraldom, and this corruptible bo∣dy shall put on incorruption, and this mortal immortality, 1 Cor. 15. 53. O blessed, thrice blessed be that Death in the Lord, which delivers us out of so evil a World, and freeth us from such a body of bondage and corruption.

        The third sort of Meditations are, to consider what good Death will bring unto thee.

        1. DEATH bringeth the godly Man's Soul to enjoy an immediate Com∣munion with the blessed Trinity in everlast∣ng bliss and glory.

        2. It translates the Soul from the Mise∣ies of this world, the contagion of sin, and ••••ciety of Sinners, to the City of the living ed, the Celestial Jerusalem,* 1.1890 and the com∣any of innumerable Angels, and to the assem∣ly and congregation of the first-born, which 〈◊〉〈◊〉 written in Heaven, and to God the Judge 〈◊〉〈◊〉 all, and to the Souls of just Men made per∣ect, and to Jesus the Mediator of the new ovenant.

        3. Death putteth the Soul into the a∣actual

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        and full possession of all the inheritance and happiness which Christ hath either promised unto thee in his Word, or purcha∣sed for thee by his blood.

        This is the good and happiness where∣unto a blessed death will bring thee. And what truly Religious Christian that is young, would not wish himself old, that his appoin∣ted time might the sooner approach to enter into this celestial Paradise; where thou maist exchange thy Brass for Gold, thy Vanity for Felicity, thy Vileness for Ho∣nour, thy Bondage for Freedom, thy Lease for an Inheritance, and thy mortal State for an immortal Life? He that doth not daily de∣sire this blessedness above all things, of all others he is less worthy to enjoy it.

        If† 1.1891 Cato Vticensis, and Cleombrotus, two Heathen-men, (reading Plato's Book o the Immortality of the Soul) did volun∣tarily, the one break his Neck, the other run upon his Sword, that they might th sooner (as they thought) have enjoyed those joys: what a shame is it for Christian (knowing those things in a more excel∣lent measure and manner out of God's ow Book) not to be willing to enter into these heavenly Joys? especially when their Ma∣ster calls for them thither.* 1.1892 If therefor there be in thee any love of God, or desir of thine own happiness or salvation, whe the time of thy departing draweth near that time, I say, and manner of Death which God in his unchangeable Coun∣sel hath appointed, and determined before

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        thou wast born; yield and surrender up (willingly and chearfully) thy Soul into the merciful hands of Jesus Christ thy Sa∣viour. And to this end, when the time is come,* 1.1893 as the Angel in the ight of Manoah and his Wife, ascended from the Altar up to heaven in the flame of the sacrifice, so en∣deavour thou, that thy spirit in the sight of thy friends, may from the altar of a con∣trite heart, ascend up to Heaven, in the sweet perfume of this or the like spiritual Sacrifice of Prayer.

        A Prayer for a sick Man, when he is told that he is not a Man for this World, but must prepare himself to go unto God.

        O Heavenly Father, who art* 1.1894 the Lord God of the spirits of all flesh, and hast made us these souls, and hstb 1.1895 appointed us the time,* 1.1896 as to come into this World, so (having finished ourc 1.1897 course) to go out of the same: thed 1.1898 number of my days which thou haste 1.1899 determined, are now ex∣pired,* 1.1900 and I am come to the utmost bounds which thou hast appointed, beyond which I cannot pass. I know (O Lord) that if thou enterest into judgment,* 1.1901 no flesh can be justified in thy sight: And I (O Lord) of all others should appear most impure and unjust;* 1.1902 for I have not fought that good ight for the defence of thy Faith and Re∣ligion, with that zeal and constancy that I should: but for fear of displeasing the World, I have given way unto sins and er∣rours; and for desire to please my flesh,

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        I have broken all thy Commandments, in thought,* 1.1903 word, and deed; so that my sins have taken such hold on me, that I am not able to look up, and they are more in number than the hairs on my head.† 1.1904 If thou wilt straitly mark mine iniquities, O Lord, where shall I stand?* 1.1905 if thou weighest me in the balance, I shall be found too light. For I am void of all righteousness, that might merit thy mercy;* 1.1906 and loaden with all ini∣quities that most justly deserve thy heavi∣est wrath. Bu, O my Lord, and my God,* 1.1907 for Jesus Christ thy Son's sake, in whom only thou art well pleased with all peni∣tent and believing sinners; take pity and compassion upon me, who am thea 1.1908 chief of sinners. Blot out all my sins out of thy * 1.1909 remembrance, andb 1.1910 wash away all my transgressions out of thy sight, with the c 1.1911 precious blood of thy Son, which I believe that he (as an undefiledd 1.1912 Lamb) hath shed for the cleansing of my sins. In this faith I lived; in this faith I die: belie∣ving thate 1.1913 Jesus Christ died for my sins, and rose again for my justification.* 1.1914 And seeing that he hath endured that Death, andf 1.1915 born the burthen of that Judgment, which was due unto my sins; O Father, for his Death and Passion's sake, now (that I am coming to appear before thy Judg∣ment-seat) acquit and deliver me from that fearful Judgment, which my sins have justly deserved. And perform unto me that gracious and comfortable Promise which thou hast made in thy Gospel:

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        That whosoever believeth in thee,* 1.1916 hath ever∣lasting life, and shall not come into Judgment, but shall pass from death unto life. Strength∣en, O Christ,* 1.1917 my Faith that I may put the whole confidence of my salvation in the merits of thy obedience and Blood. Encrease, O holy Spirit, my patience, lay no more upon me than I am able to bear:* 1.1918 and enable me to bear so much, as shall stand with thy blessed will and pleasure. O blessed Trinity in Unity, my Creator, Redeemer, and Sanctifier, vouchsafe, that as my outward man doth decay; so my inward man may more and more by thy grace and consolation, increase and gather strength. O Saviour, put my Soul in a readiness, that (like aa 1.1919 wise Virgin, ha∣ving theb 1.1920 Wedding Garment of thy Righte∣ousness and holiness) she may be ready to meet thee at thy comming, with Oyl in her Lampc 1.1921 Marry her unto thy self; that she may bed 1.1922 one with thee in everlasting love and fellowship O Lord,e 1.1923 reprove Satan, and chase him away:f 1.1924 Deliver my soul from the power of the Dog. Save me from the Lyon's mouth. I thank thee, O Lord, for all thy blessings both spiritual and temporal, bestowed upon me: especially for my Re∣demption by the death of my Saviour Christ. I thank thee that thou hast pro∣tected me with thy holy* 1.1925 Angels from my youth up until now.* 1.1926 Lord, I beseech thee give them a charge to attend upon me till thou callest for my soul; and then to carry her (as they did the soul ofa 1.1927 Lazarus) into

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        thy Heavenlyb 1.1928 Kingdom. And as the time of my departure shall approach nearer unto me, so grant, O Lord, that my Soul may draw nearer unto thee, and that I may joy fully commend my Soul into thy hands, as into the hands of a loving Father, and mer∣ciful c 1.1929 Redeemer, and at that instantd 1.1930 O Lord graciously receive my Spirit. All which that I may do, assist me I beseech thee, with thy Grace: and let thy holy spirit continue with me unto the end, and in the end, for Jesus Christ his sake, thy Son my Lord, and only Saviour: In whose Name I give thee the glory, and beg these things at thy hand, in that Prayer which Christ himself hath aught me, saying,

        Our Father which art in Heaven, &c.

        Meditations against Despair, or doubting of God's Mercy.

        IT is found by continual experience that near the time of Death (when the Children of God are weakest) then Satan makes the greatest flourish of his strength, and assails them with his strongest temptations. For he knoweth that ei∣ther he must now or never prevail: for if their souls once go to Heaven, he shall never vex nor trouble them any more. And therefore he will now bestir him∣self as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the Judgments of God which are due unto them: there∣by

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        to drive them, if he can, unto despair, which is a grievouser sin than all the sins hat they committed, or he can accuse them of.

        If Satan therefore trouble thy Conscience more towards thy death,* 1.1931 than in thy life;

        1. Confess thy sins unto God, not only in general, but also in particular.

        2. Make satisfaction unto those Men, whom thou hast wronged, if thou best able. And if thou dost injuriously or fraudu∣lently detain or keep in thy possession, any Lands or Goods, that of right do belong to any Widow, or Fatherless Child, presume not, as thou tenderest thy Soul's health, to look Christ the righteous Judge in the face, unless thou dost first make a restitution thereof to the right owners; for the Law of God under the penalty of his curse, re∣quireth thee to* 1.1932 restore whatsoever was gi∣ven thee to keep, or which was committed to thy trust, or whatsoever by robbery, or violent oppression, thou tookest from thy neighbour, with a fifth part for amends added to the princi∣pal.* 1.1933 And unless that like Zaccheus thou dost make† 1.1934 restittion of such Goods and Lands, according to God's Law, thou canst never truly repent, and without true Re∣pentance, thou canst never be saved. But though by the temptation of the Devil, thou hast done wrong and injury; yet if thou dost trulyb 1.1935 repent and make restitution to thy power, the Lord hath promised to be merciful unto thee, to hear thec 1.1936 Prayers of his faithful Ministers for thee,

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        to forgive thee thy trespass and sin, and to receive thy Soul in the Merits of Christ's Blood, as a Lamb without blemish.

        3. Ask God for Christ his sake pardon and forgiveness. And then these troubles of mind are no Discouragements, but ra∣ther Comforts: Exercises, not Punishments. They are assurances unto thee, that thou art in the right way: for the way to Heaven is by the gates of Hell: that is, by suffering pains in the body, and such doubtings in the mind, that thy estate in this life being e∣very way made bitter, the joys of eternal life may relish unto thee better and more sweet.

        If Satan tell thee that thou hast no Faith,* 1.1937 because thou hast no feeling; Meditate,

        1. That the truest Faith hath oftentimes the least feeling, and greatest doubts; but so long as thou hatest such doubtings,* 1.1938 they shall not be laid unto thy charge; for they belong to the flesh from which thou art divorced.* 1.1939 When thy flesh shall perish, thy weak inward man, which hates them, and loves the Lord Jesus, shall be saved.

        2.* 1.1940 That it is a better Faith to believe without feeling, than with feeling. The least Faith (so much as a grain of Mustard∣seed,* 1.1941 so much as is in an Infant baptized) is enough to save the Soul which loveth Christ, and believeth in him.

        3. That the Child of God which desi∣reth to feel the assurance of God's favour, shall have his desire, when God shall

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        see it to be for his good: For God hath promised to give them thea 1.1942 Water of Life, who thirst for it, we have an example in * 1.1943 Mr. Glover the holy Martyr, who could have no comfortable feeling till he came to the sight of the Stake: and then cryed out and clapped his hands for joy to his Friends, saying, O Austin, he is come, he is come; meaning the feeling joy of Faith, and the Holy Ghost. Tarry therefore the Lord's leisure: be strong,* 1.1944 and he shall com∣fort thine heart.

        If Satan shall aggravate unto thee the greatness,* 1.1945 the multitude, and hainousness of thy sins; meditate,

        1. That upon true Repentance it is as easie with God to forgive the greatest sin,* 1.1946 as the least;* 1.1947 and he is as willing to forgive many, as to pardon one. And his mercy shineth more in pardoning great sinners, than small offenders; as appears in the Examples of Manasses, Magdalen, Peter, Paul, &c. And where sin most aboundeth,* 1.1948 there doth his Grace rejoyce to abound much more.

        2. That God did never forsake any man, till a man did first forsake God, as appears in the examples of Cain, Saul, Achitophel, Ahazia, Judas, &c.

        3. That God calleth all, even those sin∣ners who were heavy laden with sin,* 1.1949 and that he did never deny his mercy to any sinner that asked his mercy with a penitent heart. This the history of the Gospel wit∣nesseth: There came unto Christ all sorts

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        of sick sinners; the blind, lame, halt, Le∣pers; such as were sick of Palsies, Dropsies, Bloody-fluxes; such as were Lunatick, and possessed with unclean Spirits and Devils: Yet of all these, not one that came and asked his mercy and help, went away without his errand: If mercy he asked, mercy he found, were his sin never so great, were his Disease never so grie∣vous. Nay, he offered and gave his mercy to many that never asked it, (being mo∣ved only with the Bowels of his own compassion, and the sight of their misery) as to the woman of Samaria,* 1.1950 the widow of Naim, and to the sick man that lay at the Pool of Bethesda, who had been 38 years sick. If he thus willingly gave his mercy to them that did not ask it, and was found of them (as thea 1.1951 Prophet saith) that sought him not; will he deny mercy unto thee, who dost so earnestly pray for it with Tears; and dost like the poor Publican, so heartily knock for it, with penitent fists upon a bruised 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 whatsoever we shall ask of him;* 1.1952 as sure as God is true, he will not. Though Nineve's sins had provoked the Lord to send out his sentence against them, yet upon their repentance he recalled it again and spared the City: how much more if thou likewise repentest, will he spare thee, seeing his sentence is not

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        yet gone forth against thee?* 1.1953 if he deferred the judgments all Ahab's days, for the ex∣ternal shew only which he made of hu∣miliation; how much more will he clean turn away his vengeance, if thou wilt un∣feignedly repent of thy sin, and return unto him for grace and mercy?

        He offered his mercy unto Cain (who murthered his innocent Brother.)* 1.1954 If thou dost well, shalt thou not be accepted? As if he should have said, if thou wilt leave thy envy and malice, and offer unto me from a faithful and contrite heart, both thou and thine Oblation also shall be acceptable unto me. And to Judas (that so treacherously betray'd him) in calling hima 1.1955 friend, a sweet appellation of love: and when Judas offered, he willingly consented with that mouth (wherein never was foundb 1.1956 guile) to kiss those dissembling lips, under which lurk∣ed thec 1.1957 poyson of Asps. Had Judas apprehend∣ed this word friend out of the mouth of Christ, as Benhadad did the word Brother from the mouth of Ahab, doubtless Judas should have found the God of Israel more merciful than Benhadad found the King of Israel. But God was* 1.1958 more displeased with Cain for despairing of his mercy, than for murthering his Brother, and witha 1.1959 Judas for hanging himself, than for betraying his Master in that they would make the sins of mortal men greater than he Infi∣nite mercy of the eternal God; or as if they could be more sinful than God was merciful. Whereas the least drop of Christ's

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        Blood is of more merit to procure God's mercy for thy salvation, than all the sins (that thou hast committed) can be of force to provoke his wrath to thy damnation.

        If Satan shall suggest,* 1.1960 that all this is true of God's mercy, but that it doth not belong unto thee, because thy sins are greater than other mens, as being sins of knowledge, and of many years continuance, and such as whereby others have been undone: and all (for the most part) ommitted wilfully and presumptu∣ously against God and thy Conscience. And there∣fore though he will be merciful unto others, yet he will not be merciful unto thee; Meditate.

        1.* 1.1961 That many (who are now in Heaven most blessed and glorious Saints) commit∣ted in the same kind (when they lived on earth) as great and greater sins then ever thou hast committed, and continued (be∣fore they repented) in those sins as long as ever thou hast done. As therefore all their sins and the continuance in them, could not hinder God's mercy upon their repen∣tance, from forgiving their sins, and recei∣ving them into favour; no more shall thy sins and continuance therein hinder him from being merciful unto thee, if thou dost repent as they did:* 1.1962 yea, upon thy Re∣pentance, every one of their examples is a pledge that he will do the same unto thee that he did unto them. For as the least sin in God's Justice without repentance is dam∣nable; so the greatest sin upon repentance is in his mercy pardonable. Thy greatest and in∣veteratest sins are but the sins of a man, but

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        the least of his Mercies is the mercy of God. Because thou knowest thine own sins, thou doubtest whether they shall be par∣doned. Mark how this doubtful case is resolved by Good himself. Many in Isaiah's days, thought (as thou dost) that they had continued so long in sin, that it was too late for them now to seek to return unto God for Grace and Mercy. But God answereth them, Seek ye the Lord whilst he may be found:* 1.1963 call ye upon him whilst he is near. As if he had said, whilst life lasteth, and my Word is preached, I am near to be found of all that seek me, and pray unto me. The People reply: But we (O Lord) are grievous sinners, and therefore dare not presume to call up∣on thy Name, or to come near thine Holiness To this the Lord answereth, Let the wicked forsake his way, and the man of iniquity his thoughts: and let him return unto me, and I will have mercy upon him, and to his God, and I will pardon him abundantly. But we would think (say the people) that if our sins were but ordinary sins, this promise of Mercy might belong unto us: But because our sins are so great, and of such long continuance, therefore we fear lest when we appear before God, he will reject us. To this God answereth again: My thoughts (of mercy) are not your thoughts, neither are your ways (of pardoning) my ways: for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. If therefore every sinner in the world were a world of such sinners as thou

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        art; do thou but yet (what God bids thee) repent and believe, and the† 1.1964 Blood of Jesus Christ, being the Blood of God, will cleanse both thee, and them from all your sins.

        2. That as God did foresee all the sins which the world should commit, and yet all those could not hinder him from loving the world,* 1.1965 so that he gave his only begotten Son to death, to save as many of the world, as would believe and repent: much less shall thy sins (being the sins of the least mem∣ber of the world) be able to hinder God from loving thy soul, and forgiving thy sins, if thou dost repent and believe.

        3.* 1.1966 That if he loved thee so dearly (when thou wast his Enemy) that he payed for thee so dear a price as the spilling of his heart blood; how can he now but be graci∣ous unto thee, when to save thee will cost him but the casting of a gracious look up∣on thee? Look nor thou therefore to the greatness of thy sins, but to the infiniteness of his mercy, which is so surpassing great, that if thou puttest all thine own grievous sins together, and addest unto those the sins of Cain and Judas, and puttest unto them all the sins of all the Reprobates in the World (doubtless it would be a huge heap) yet compare this huge heap with the infinite mercy of God, and there will be no more comparison betwixt them, than be∣twixt the least Mole-hill & the greatest Moun∣tain in a Country. The cry of the grievous est sins that ever we read of, could never reach up higher than unto Heaven, as the cry

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        of the sins of Sodom:* 1.1967 but the mercy of God (saith David) reacheth up higher than the Heavens, and so overtoppeth all our sins. And if his Mercy be greater than all his works,* 1.1968 it must needs be greater that all thy sins. And so long as his mercy is greater than the sins of the whole world, do thou but repent, there is do doubt of pardon.

        If* 1.1969 ••••tan shall object, that thou hast ma∣ny times vowed to repent, and hast made a shew of repentance for the time, and yet didst fall to the same sins again and again; and that all thy repentance was but feigned, and a mocking of God. And that seeing thou hast so often broken thy vow, therefore God hath withdrawn his mercy, and hath changed his love, &c. mediate,

        1.† 1.1970. That though this were true (which indeed is hainous) yet it is no suffici∣ent cause why thou shouldst despair; seeing that this is the common case of all the Children of God in this life, who vow so oft to forbear some sina 1.1971 till perceiving their weakness nor able to perform it, they vow that they will vow no more. Their Vows shew the desires of their spiritual Man; their breaking, the weakness of their corrupt flesh. And our oft slips into the same sins, Christ foresaw, when he taught us to pray daily; Our Father, forgive us our trespasses.

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        And why doth Christ enjoyn thee (who art but a sinful man) to forgive thy brother seven times in a day,* 1.1972 if he shall return seven times in a day, and say, it repenteth me? But to assure thee that he (being the God of mercy and goodness it self) will forgive unto thee thy seventy times seven-fold sins a day which thou hast committed against him,* 1.1973 if thou return unto him by tru Repen∣tance.* 1.1974 The Israelites were cured by look∣ing (though with weak eyes) on the Brazen Serpent, as oft as they were stung by the fiery Serpent in the Wilderness: to assure thee that upon thy tears of repentance, thou shalt be recovered by aith in Christ as often as thou are wounded to death by sin.

        2. That thy salvation is grounded, not upon the constancy of thine obedience, but upon the firmness of God's Covenant. Though thou variest with God, and the Covenant be broken on thy behalf, yet it is firm on God's part; and therefore all is safe enough if thou wilt return; for there is noa 1.1975 variableness with him, neither shadow of change. He hath locked up thy salvation, and made it sure in his ownb 1.1976 unchangeable purpose; and hath delivered to thy keeping the keys, which are* 1.1977 Faith and repentance; and whilst thou hast them, thou mayst perswade thy self that thy salvation is sue and safe;* 1.1978 For whom Godc 1.1979 loveth, he loveth to the end, and neverd 1.1980 repenteth of bestowing his love on them who repent and believe.

        Lastly,* 1.1981 If Satan shall perswade thee that thou hast been doubting a long time, and that it's

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        best for thee now to despair, seeing thy sins increase, and thy judgment draweth near; meditate,

        1. That no sin (though never so great) should be a cause to move any Christian to despair, so long as God's mercy by so many millions of degrees is greater: and that eve∣ry penitent and believing Sinner hath the pardon of all his sins confirmed by the Word and Oath of God;* 1.1982 two immutable things, wherein it is impossible that God should lye. His Word is, that at what time soever a sin∣ner, whosoever, doth repent of his sin, what∣soever, (for both time, and sins, and sinners are indefinite) from the bottom of his heart, b 1.1983 God will blot forth all his sins out of his remembrance, that they shall be mentioned unto him no more.* 1.1984 If we will not take his word (which God forbid we should doubt of) he hath given us his Oath: As I live, I desire not the death of the wicked,* 1.1985 but that the wicked turn from his way and live. As if he had said, will ye not believe my Word? I swear by my life, that I delight not to damn any sinner for his sins, but rather to save him upon his conversion and repen∣tance.* 1.1986 The meditation hereof moved Ter∣tullian to exclaim: O how happy are we, when God sweareth that he wills not our dam∣nation! O what miserable wretches are we, if we will not believe God when he sweareth this truth unto us! Listen, O drooping Spirit, whose soul is assailed with ways of faithless despair; how happy were it to see many like thee, and Hezekiah?* 1.1987 (who mourn like Doves

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        for the sense of sin, and chatter like Cranes and Swallows for the fear of God's anger) rather than to behold many who die like Beasts without any feeling of their own estate, or any fear of God's wrath, or Tribu∣nal Seat, before which they are to appear? Comfort thy self, O languishing soul; for if this earth hath any for whom Christ spilt his blood on the Cross, thou assuredly art one Chear up therefore thy self in the all-suffi∣cient atonement of the blood of the Lamb, which speaketh better things than that of A∣bel. * 1.1988 And pray for those, who never yet ob∣tained the grace to have such a sense and detestation of sin. Thou art one indeed, for whom Christ died, and from whom a wounded spirit (judging rather according to his feeling than his faith) hath wrung that doleful voice of Christ,a 1.1989 My God, my God, why hast thou forsaken me? And doubt not but ere long thou shalt as trulyb 1.1990 reign with him as now thou dost suffer with him, forc 1.1991 Yea andd 1.1992 Amen hath spoken it. No sin bars a man from salvation, but only Incre∣dulity and Impenitency:* 1.1993 nothing makes the sin against the Holy Ghost unpardonable, but want of repentance. Thy unfeigned desire to repent, is as acceptable unto God, as the perfectest repentance that thou could∣est wish to prorm unto him.

        Meditate upon these Evangelical comforts, and thou shalt see that in the very agon of death God will so assist thee with his spi∣rit, that when Satan looketh for the greatest victory, he shall receive the foulest foil; yea,

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        when thy eye-strings are broken, that thou canst not see the light, Jesus Christ will ap∣pear unto thee to comfort thy Soul, and his Holy Angels will carry thee into his Heavenly Kingdom.* 1.1994 Then shall thy Friends behold thee, like* 1.1995 Manoah's Angel, doing wonders indeed, when they shall see a frail man in his greatest weakness (by the mere assistance of God's Spirit) overcoming the strength of sin, the bitterness of death, and all the power of Satan; and in the fire of Faith, and perfume of Prayer, ascend up with Angels victoriously into Heaven.

        An Admonition to them who come to vi∣sit the sick.

        THey who come to visit the sick, must have a special care not to stand dumb and staring in the sick person's face to dis∣quiet him; nor yet to speak idly, and to ask unprofitable questions, as most do.

        If they see therefore that the sick party is like to die, let them not dissemble; but lovingly and discreetly admonish him of his weakness, and to prepare for eternal life. One hour well spent, when a man's life is almost out-spent, may gain a man the assurance of eternal life. Sooth him not with the vain hope of this life, lest thou betray his Soul to eternal death. Admo∣nish him plainly of his estate, and ask him briefly these or the like Questions.

        Questions to be asked of a sick Man, that is like to die.

        DOst thou believe that Almighty God, the Trinity of Persons in Unity

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        of Essence, hath by his Power made Hea∣ven and Earth, and all things therein? and that he doth still by his Divine Providence govern the same? So that nothing comes to pass in the world, nor to thy self, but what his divine hand and counsel had deter∣mined before to be done.

        2. Dost thou confess that thou hast trans∣gressed and broken the holy Commandments of Almighty God, in thought, word, and deed? and hast deserved for breaking his holy Laws, the Curse of God, which con∣taineth all the miseries of this life, and ever∣lasting torments in Hell fire, when this life is ended, if so be that God should deal with thee according to thy deserts.

        3. Art thou not sorry in thy heart, that thou hast so broken his Laws, and neglect∣ed his Service and Worship, and so much followed the world, and thine own vain pleasures? And would'st thou not lead a holier life, if thou wert to begin again?

        4. Dost thou not from thy heart desire to be reconciled unto God in Jesus Christ his blessed Son, thy Mediator, who is* 1.1996 at the right hand of God in heaven,o 1.1997 now appearing for thee in the sight of God, and making re∣quest unto him for thy Soul?

        5. Dost thou renounce all confidence in all other Mediators,* 1.1998 or Intercessors,* 1.1999 Saints or Angels,* 1.2000 believing that Jesus Christ the only Mediator of the New Testament, is able per∣fectly to save them that come unto God by him, seeing he ever liveth to make intercession for them? And wilt thou with David say

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        unto Christ,* 1.2001 whom have I in heaven but thee? And there is none upon earth that I desire besides thee.

        6. Dost thou confidently believe and hope to be saved by the only merits of that bloody death and passion, which thy Savi∣our Jesus Christ hath suffered for thee? not putting any hope of Salvation in thine own Merits, nor in any other means or Crea∣tures, being assuredly perswaded,* 1.2002 that there is no salvation in any other;* 1.2003 and that there is none other name under Heaven, whereby thou must be saved.

        7. Dost thou heartily forgive all wrongs and offences done or offered unto thee, by any manner of Person whatsoever? And dost thou as willingly (from thy heart) ask forgiveness of them whom thou hast grie∣vously wronged in word or deed? And dost thou cast out of thy heart all malice and hatred, which thou hast born to any body; that thou mayest appear before the Face o Christ (the Prince of Peace) in per∣fect love and charity.* 1.2004

        8. Doth thy Conscience tell thee of any thing, which thou hast wrongfully taken, and dost still withhold, from any widow or fatherless Children, or from any other persons whomsoever? Be assured, that un∣less thou shalt restore, like Zaccheus, those goods and lands (if thou be'st able) thou canst not truly repent: and without true Repentance thou canst not be saved, nor look Christ in the face when thou shalt appear before his Judgment-seat.

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        9. Dost thou firmly believe that thy body shall be raised up out of the Grave, at the sound of the last Trumpet? and that thy Body and Soul shall be united together a∣gain in the Resurrection Day, to appear be∣fore the Lord Jesus Christ, and thence to go with him into the Kingdom of Heaven, to live in everlasting bliss and glory?

        If the sick party shall answer to all these questions like a faithful Christian, then let all who are present, joyn together and pray for him, in these, or the like words.

        A Prayer to be said for the sick by them who visit him.

        O Merciful Father, who art the Lord, and giver of life, and to whom be∣long the issues of Death; we thy Children here assembled, do acknowledge, that (in respect of our manifold sins) we are not worthy to ask any blessing for our selves at thy hands, much less to become suiters unto thy Majesty in the behalf of others; yet because thou hast commanded us to pray one for another,* 1.2005 especially for the sick and hast promised that the Prayers of the righteous shall avail much with thee: in obedience therefore to thy Commandment, and confidence of thy gracious Promise, we are bold to become humble Suiters to thy Divine Majesty in the behalf of this our dear Brother (or Sister) whom thou hast hast visited with the Chastisement of thine own fatherly hand. We could glad∣ly wish the Restitution of his health and a longer continuance of his life and Christian

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        ellowship amongst us: but forasmuch as it ppeareth (as far as we can discern) that hou hast appointed by this visitation, to ••••ll for him out of this mortal life; we sub∣it our wills to thy blessed will, and hum∣ly intreat for Jesus Christ his sake, and e merits of his bitter death and passion which he hath suffered for him) that ou would'st pardon and forgive unto im all his sins: as well that wherein he as conceived and born, as also all the offen∣es and transgressions, which ever since, to his day and hour, he hath committed in hought, word, and deed, against thy Divine ajesty. Cast them behind thy back, re∣ive them as far from thy presence,* 1.2006 as the East from the West. Blot them out of thy re∣embrance; lay them not to his charge; ash them away with the Blood of Christ, hat they may no more be seen: and deli∣er him from all the Judgments which are ue unto him for his sins, that they may ever trouble his conscience, nor rise in udgment against his Soul; and impute un∣o him the righteousness of Jesus Christ, whereby he may appear righteous in thy ••••ght. And in his extremity at this time we eseech the look down from heaven up∣n him with those eyes of grace and com∣assion wherewith thou art wont to look pon thy children in their affliction and misery. Pity thy wounded Servant, like he good Samaritan: for here is a sick soul hat needeth the help of such a heaven∣•••• Physician. O Lord increase his Faith,

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        that he may believe that Christ died for him, and that his blood cleansth him from all his sins: and either asswage his pain, or else increase his patience, to endure thy blessed will and pleasure. And good Lord, lay no more upon him than thou shalt enable him to bear. Heave him up unto thy self with those sighs ad groans which cannot be expressed. Make him now to feel what is the hope of his Calling, and what is the exceeding greatness of thy Mercy and Power towards them that believe in thee. And in his weakness, O Lord, shew thou thy strength▪ Defend him against the suggestions and temptations of Satan; who (as he hath all his life time) will now in his weakness especially seek to assail him and to devour him. O save his Soul, and reprove Satan, and command thy holy Angels to be about him, to aid him, and to chase away all evil and malignant Spirits far 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 hour and time shall come (wherein thou hast determined to call for him out of this present life) give him grace peacefully and joyfully to yield up his soul into thy merciful hands, and do thou receive her into thy mercy, and let thy blessed Angels carry her into thy kingdom. Make his last hour his best hour, his last words his best words, and his last thoughts his best thoughts. And when the sight of his eyes is gone, and his tongue shall fail to do its office, grant, O Lord▪

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        that his Soul may (with Stephen) behold Jesus Christ in Heaven ready to receive him:* 1.2007 and that thy Spirit within him may make request for him with sighs which cannot be expressed. Teach us in him to read and see our own end and mortality: and there∣fore to be careful to prepare our selves for our last ends, and put our selves in a readi∣ness against the time that thou shalt call for us in the like manner. Thus, Lord, we re∣commend this our dear Brother (or Si∣ster) thy sick servant unto thy eternal Grace and Mercy, in that Prayer which Christ our Saviour hath taught us, saying,

        Our Father which art in heaven, &c.

        Thy grace, O Lord Jesus Christ, thy love, O heavenly Father, thy comfort and consola∣tion, O holy Spirit, be with us all, and especi∣ally with this thy sick servant, to the end, and in the end. Amen.

        Let them read often unto the sick some special Chapters of the holy Scripture: as,

        The three first Chapters of the Book of Job.

        The 14. and 19. Chapters of Job.

        The 34. Chapter of Deuteronomy.

        The two last Chapters of Joshua▪

        The 17. Chapter of the first of Kings.

        The 2, 4, and 12. Chapters of the Se∣cond of Kings.

        The 38, 40, and 65. Chapters of Isaiah.

        The History of the Passion of Christ.

        The 8. Chapter of the Romans.

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

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        The fourth of the first Epistle to the Thessalonians.

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

        The first and last Chapters of St. James.

        The 11 and 12 to the Hebrews.

        The first Epistle of Peter.

        The three first and the three last Cha∣pters of the Revelations, or some of these.

        And so exhorting the sick party to wait upon God by faith and patience, till he send for him; and praying the Lord to send them a joyful meeting in the Kingdom of Heaven, and a blessed Resurrection at the last day; they may depart at their plea∣sure in the Peace of God.

        Consolations against impatience in sickness.

        IF in thy sickness by extremity of pain, thou be driven to impatience, meditate,

        1. That thy sins have deserved the pains of hell; therefore thou maist with greater patience endure these fatherly Corrections.

        2. That these are the scourges of thy heavenly Father, and the rod is in his hand. If thou didst suffer with reverence being a child,* 1.2008 the correction of thy earthly Parents, how much rather should'st thou now sub∣ject thy self (being the Child of God) to he chastisment of thy heavenly Father, seeing it is for thine eternal good?

        3. That* 1.2009 Christ suffered in his soul and body far grievo ser pains for thee, there∣fore thou must more willingly suffer his blessed pleasure for thine own good. There∣fore

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        saith Peter,b 1.2010 Christ suffered for you, leaving you an example, that ye should follow hi steps. And,c 1.2011 Let us (saith S. Pau, run with joy the race that is set before us, looking unto Jesus the Author and Finisher of our faith, who for the joy that was set before him, endu∣red the Cross, &c.

        4. That these afflictions which now you suffer, are none other, but such asd 1.2012 are accomplished in your brethren that are in the world, as witnesseth Peter: Yea, Job's affli∣ctions were far more grievous. There is not one of the Saints which now are at rest in heavenly joys, but endured as much as you do, before they went thither: yea, ••••ny of them willingly suffered all the torments that Tyrants could inflict upon them, that they might come to those heavenly 〈◊〉〈◊〉 whereunto you are now called. And you have a promise, that* 1.2013 the God of al grace, after that you have suffered a while, will make you perfect, stablish, strengthen, and set∣tle you. And thatb 1.2014 God of his fidelity, will not suffer you to be tempted above that you are a∣ble; but will with the temptation also make a way to escape, that ye may be able to bear it.

        5. That God hath determined the time when thy affliction shall end, as well as the time when it began, 38 years were appoint∣ed the sick man at† 1.2015 Behesda's Pool Twelve Years to the Woman with theb 1.2016 bloody Issue Three months toc 1.2017 Moses. Ten days tribulation to thed 1.2018 Angel of the Church of Smyrna. Three days plague toe 1.2019 David. Yea, the number of the godly man's tears are registred inf 1.2020 God's

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        book, and the quantity kept in his bottle,

        The time of our trouble (saith Christ) is but aa 1.2021 Modicum. God's Anger lasts but a b 1.2022 moment (saith David.) A littlec 1.2023 season, (saith the Lord) and therefore calls all the time of our pain, but thed 1.2024 hour of sorrow. Daid, for the swiftness thereof, com∣pares our present trouble to ae 1.2025 Book; and* 1.2026 A••••anasius to a Shower. Compare the longest misery that Man endures in this 〈◊〉〈◊〉, to the eternity of heavenly joys, and they will appear to be nothing. And as the sight of a Son safe born,* 1.2027 makes the M∣ther forget all her former deadly pain: so the sight of Christ in Heaven, who was born for thee, will make all these pangs of death to be quite forgotten, as if they had never been:* 1.2028 like Stephen, who as soon as he saw Christ, forgat his own wounds, with the horror of the grave, and terror of the stones; and sweetly yielded his soul into the hands of his Saviour. Forget thine own pain, think of Christ's wounds,* 1.2029 Be faithful unto the death, and he will give thee the Crown of eternal life.

        6. That you are now called to Repeti∣tions in Christ's School; to see how much Faith, Patience, and Godliness you have learned all this while: and whether you can, like Job,† 1.2030 receive at the hand of God some evil, as well as you have hitherto re∣ceived a great deal of good? As therefore you have always prayed, Thy will be done; so be not now offended at this which is done by his holy will.

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        7. Thatb 1.2031 all things shall work together for the best to them that love God: Insomuch that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, &c. shall be able to separate us from the love of God, which is in Jesus Christ our Lord. Assure your self that every pang is a prevention of the pains of hell: every resite an earnest of Heavens rest,* 1.2032 and how many stripes do you esteem heaven worth? As your life hath been a comfort to others; so give your friends a Christian example to die, and deceive the Devil as Job did. It is but the ••••oss of Christ sent before to crucifie the love of the World in thee; that thou m••••st go eternally to live with Christ who was cru∣cified for thee. As thou art therefore a true Christian, take up (like Simon of Cyrn) with both thy arms his holy Cross, carry it after him, 〈◊〉〈◊〉 him; thy pains will short∣ly pass, thy joys shall never pass away.

        Consolations against the fear of Death.

        IF in the time of thy sickness, thou findest thy self fearful to die, meditate,

        1. That it argueth a dastardly mind to fear that which is nor: For in the Church of Christ there is no death, Isa. 25. 7, 8. And whosoever liveth and believeth in Christ shall never die. Job 11. 26. Let them fear death, who live without Christ. Christians die not: but when they please God, they are like 〈◊〉〈◊〉 translated unto God.* 1.2033 Their pains are but Elijah's fiery chariot to carry them up to heaven:* 1.2034 or like Lazar••••'s sores,* 1.2035

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        sending them to Abraham's Bosom. In a word, if thou be one of them that like La∣zarus, lovest Jesus,* 1.2036 thy sickness is not unto the death, but for the glory of God, who of his love changeth thy living death to an ever∣lasting life And if mans heathen men, as Socrats C••••tiu, Seneca, &c. died willing∣•••• (when they might have lived) in hpe of the immortality of the soul: wilt thou, being trai••••d so log in Ch••••st's Schol, (and now clld to the Marriage Supper of the blessed L••••h, Rev. 19 7.) be one of those Guests th•••• refuse to go to that joyful banquet? God forbid.

        2 Remember that thy abode here is but the second degree of thy life: for after thou hadst first lived nine Months in thy Mothers Womb, thou wast of necessity driven thence to live here in a second degree of life. And when that number of months which God hath determined for this life, are expired; thou must likewise leave this,* 1.2037 and pass to a third degree in the other world, which never ends. Which to them that live and die in the Lord, surpasseth as far this kind of life, as this doth that which one lives in his Mothers Womb. To this last and excellentest degree of life, through this door passed Christ himself, and all his Saints that were before thee: and so shall all the rest after them and thee. Why shouldst thou fear that which is common to all God's Elect? Why should that be un∣couth to thee, which was so welcom to all them? Fear not death, for as it is the Exo∣dus

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        of a bad,* 1.2038 so it is the Genesis of a better World: the end of a temporal, but the be∣ginning of an eternal life.

        3. Consider that there are but three things that can make death so fearful unto thee: 1. The loss thou hast thereby: 2. The pain that is therein: 3. The terrible effects which follow after. All these are but false res, and causeless fears. For the first, if thou leavest here uncertain goods which Thieves may rob, thou shalt find in heaven a true Treasure,* 1.2039 that can never be taken a∣way: these were but lent thee as a Steward upon accounts; those shall be given thee as thy reward for ever. If thou leaves a lo∣ing Wise, thou shalt be married to Christ which is more lovely. If thou leavest Chil∣dren and Friends, thou shalt there find all thy religious Ancestors and Children de∣parted: yea, Christ, and all his blessed Saints and Angels. and as many of thy Children as be God's Children, shall thither follow af∣ter thee. Thou leavest an earthly pssession,* 1.2040 and a house of clay;* 1.2041 and thou shalt enjoy an heavenly inheritance and mansion of glory: which is purchased, prepared, and reser∣ved for thee. What hast thou lost? Nay, is not death unto thee gain? Go home, go 〈◊〉〈◊〉, and we will follow after thee.

        Secondly, For the pain in death; the fear of death more pains many than the very* 1.2042 pags of death; for many a Christian dies without any great pangs or pains. itch the 〈◊〉〈◊〉 of thy Hope on the firm ground of the Wod of God, who hath promised

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        a 1.2043 in thy weakness to perfect his strength, and b 1.2044 not to suffer thee to be tempted above that thou art able to bear. And Christ will short∣ly turn all thy temporal pains to his eternal joys.

        Lastly, As for the terrible effects which follow after death, they belong not unto thee being a member of Christ; for Christ by his death hath taken away the sting of death to the faithful; so that now there is no condemnation to them that are in Christ Jesus.* 1.2045 And Christ hath protested, that he that believeth in him, hath everlasting life, and shall not come into condemnation,* 1.2046 but ha•••• passed from death unto life. Hereupon the holy Spirit from Heaven saith. Blessed are the dead which die in the Lord: and that from thenceforth they rest from their labours, and their works do follow them. In respect therefore of the faithful,* 1.2047 death is swal∣lowed up in victory: and his sting, which is sin, and the punishment thereof, is taken away by Christ. Hence death is called in respect of our bodies, ab 1.2048 sleep and rest: In respect of our Souls, a going to our hea∣venly Father, ac 1.2049 departing in peace, a re∣moving from this body to go to the Lord; ad 1.2050 dissolving of soul and body to be with Christ. What shall I say? Precious in the sight of the Lord is the death of his Saints. These pains are but thy throes and travail to bring forth eternal life. And who would not pass through Hell to go to Paradise? much more through death? There is nothing after death that thou needest

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        fea; not thy sins because Chrst hath payed thy ransom; not the Judge, for h is thy loving brother; not the grave, 〈◊〉〈◊〉 i is the Lord's bed; not he, for thy Redeem∣r keeps the keys; not the Devil, for God's holy Angels pitch their Tents about thee, and will not leave thee, till they bring thee to Heaven. Thou wast never 〈◊〉〈◊〉 et••••nal life: glorifie therefore. ••••ist by a blessed eath. Say cheerfully, Come Lord Jesus, 〈◊〉〈◊〉 thy Servant cometh unto thee: I am wil∣ling, Lord help my weakness.

        Seven sanctified Thoughts, and mournful Sighs of a sick Man, ready to die

        NOW forasmuch as God of his infinite mercy doth so temper ou pain and sickness, that we are not always oppressed with extremity, but gives us in the midst of our extremities some espite to ease and refresh our selves, thou mst have an espcial cae (considring how short a 〈◊〉〈◊〉 thou hast, either for ever to lose, or to obtain Heaven) to make use of every breathing time which God doth afford th: and during that 〈…〉〈…〉 time of ease, 〈…〉〈…〉

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        roweth with all his force to arrive at the wished Port; and that the Traveller never resteth till he come to his Journeys end; we fear to descry our Port; and therefore would put back our Bark to be longer tos∣sed in this continual tempest? We weep to see our jorneys end; and therefore desire our journey to be lengthened, that we might be more tired with a foul and cum∣bersome way.

        The Spiritual Sigh thereupon.

        O Lord this life is but a troublesome pilgrimage;* 1.2051 few in days, but full in evils: and I am weary of it, by reason of my sins. Let me therefore (O Lord) in∣treat thy Majesty, in this my bed of sick∣ness,* 1.2052 as Elias did under the Juniper tree in his affliction: It is now enough, O Lord, that I have lived so long in this vale of misery; take my soul into thy merciful hands, for I am no better than my Fathers.

        The Second Thought.

        THink with what a* 1.2053 body of sin thou art loaden, what great civil wars are contained in ab 1.2054 little world; the c 1.2055 flesh fighting against the Spirit, Passion a∣gainst Reason, Earth against Heaven; and the World within thee bending it self for the World without thee; and that but 〈◊〉〈◊〉 only means remains to end this conflict death, which (in God's appointed time) will separate thy spirit from thy flesh; the pure and regenerate part of thy Soul, from that part which is impure and unregene∣rated.

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        The spiritual Sigh upon the second Thought.

        OWretched man that I am,* 1.2056 who shall de∣liver me from the body of this death? O my sweet Saviour Jesus Christ,* 1.2057 thou hast redeemed me with thy precious blood.* 1.2058 And be cause thou hast delivered my soul from sin, min eyes from tears, and my feet from falling;* 1.2059 I do here from the very bottom of my heart, ascribe the whole praise and glory of my salvation, to thy only grace and mercy, saying (with the holy Apostle)* 1.2060 Thanks be unto God, which hath given me the vi∣ctory through our Lord Jesus Christ.

        The Third Thought.

        THink how it behoves thee to be as∣sured that thy soul is Christ's; for death hath taken sufficient gages to assure himself of thy bod, in that all thy senses be all ready to die, save only the sense of pain: but sith the beginning of thy being began with pin; marvel the less it thy end conclude with dolours. But if these tempo∣ral dolours (which only afflict the body) be so painful: O Lord,* 1.2061 who can endure the devouring fire? who can abide the ever∣lasting burning?

        The spiritual Sigh upon the third Thought.

        O Lord Jesus Christ, the Son of the li∣ving God who art the only Physician that cast ease my body from pain, and re∣store my soul to life eternal: put thy 〈◊〉〈◊〉, Cross and Death, betwixt my 〈◊〉〈◊〉

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        and thy Judgments: and let the merits of thy obedience stand betwixt thy Father's justice and my disobedience: and from these bodily pains receive my Soul ito thine everlasting peace: for I cry unto thee with Stephen,* 1.2062 Lord Jesus receive my Spirit.

        The Fourth Thought.

        THink that the worst that Death can do, is but to send thy Soul sooner than thy flesh would be willing, to Christ and his heavenly Joys: remember that that Christ is thy best hope. he worst there∣fore of death, is rather a help than a harm▪

        The spiritual Sigh upon the Fourth Thought.

        O Lord Jesus Christ, the Saviour of all them that put their trust in thee, frsake or him that in misery fl••••••h unto thy grace f•••• succour and mercy; Oh sound that sweet Voice in the ears of my Soul, which thou spakest unto the penitent thief on the cross,* 1.2063 This day thou shalt be with me in Paradise. For I, O Lord, do (with the Apostle) from my Soul speak unto thee,* 1.2064 I desire to be dissolved, and to be with Christ.

        The Fifth Thought.

        THik, (if thou fearest to die) That in Mount Son there is no Death,* 1.2065 for e that believeth in Christ, shall never die.* 1.2066 And if thou desirest to live, without 〈◊〉〈◊〉, the life eternal (whereunto this 〈…〉〈…〉

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        their miseries) live with Christ in joys▪ and thither shall all the godly, which survive, be gathered out of their troubles, to en∣joy with him eternal rest.

        The Spiritual Sigh on the Fifth Thought.

        O Lord, thou seest the malice of Satan, who (not contenting himself,* 1.2067 like a roaring Lion all the days and nights of our life, to seek our destruction) shews him∣self busiest, when thy Children are weak∣est, and nearest to their end: O Lord re∣prove him, and preserve my Soul. He seeks to terrifie me with death, which my sins have deserved: but let thy Holy Spirit com∣ort my Soul with the assurance of eternal life, which thy Blood hath purchased. As∣swage my pain, increase my patience, and (if it be thy blessed will) end my troubles: for my Soul beseecheth thee with old blessed Simeon,* 1.2068 Lord, now let me thy servant depart in peace, according to thy word.

        The Sixth Thought.

        THink with thy self what a blessing God hath bestowed upon thee above many millions in the world: that whereas they are either Pagans, who worship not the true God; or Idolaters, who worship the true God falsly: thou hast lived in a true Christian Church, and hast grace to die in the true Christian Faith, and to be buried in the Sepulchre of God's Servants;* 1.2069 who all wait for the hope of Israel, and raising of their Bodies in the resurrection of the Just.* 1.2070

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        The spiritual Sigh upon the sixth Thought.

        O Lord Jesus Christ, who art* 1.2071 the Re∣surrection, and the life, in whom who∣soever believeth, shall live, tho' he were dead: I believe that whosover liveth and believeth in thee, shall never die.b 1.2072 I know that I shall rise again in the Resurrection of the last day: c 1.2073 for I am sure, that thou my Redeemer li∣vest. And tho' that after my death worms destroy this body; yet I shall see thee, my Lord, and my God, in this flesh.

        Grant therefore, O Christ, for thy bit∣ter death and passions sake, that at that day I may be one of them to whom thou wilt pronounce that joyful sentence:* 1.2074 Come ye blessed of my Father, inherit the Kingdom prepared for you before the foundation of the world.

        The Seventh Thought.

        THink with thy self how Christ en∣dured for thee a† 1.2075 cursed death, and the wrath of God, which was due unto thy sins; and what terrible pains and cruel torments the Apostles and Martyrs have vo∣luntarily suffered for the Defence of Christ's Faith, when they might have lived by dissembling or denying him: how much more wiling should'st thou be to depart in the aith of Christ, having 〈◊〉〈◊〉 pains to torment thee, and ere 〈◊〉〈◊〉 to comfort thee?

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        The spiritual sigh upon the seventh Thought.

        O Lord, my sins have deserved the pains of Hell, and eternal death; much more these fatherly corrections wherewith thou dost afflict me: But, O† 1.2076 blessed Lamb of God, which takest away the sins of the world, have mercy upon me, and* 1.2077 wash a∣way all my filthy sins with thy most precious blood, andb 1.2078 receive my soul into thy heaven∣ly Kingdom; forc 1.2079 into thy hands, O Father, I commend my spirit, and thou hast redeemed me, O Lord, thou God of truth.

        The sick Person ought now to send for some godly and religious Pastor.

        IN any wise remember (if convenient∣ly it may be) to send for some godly and religious Pastor: not only to pray for thee at thy death (for God in such a cae hath promised to hear the prayers of the righteousd 1.2080 Prophets, ande 1.2081 Elders of the Church) but also upon thy confession and unfeigned Repentance to absolve thee of thy sins. For as Christ hath given him a calling tof 1.2082 baptize thee unto repentance for the remission of thy sins: so hath he like∣wise given him a calling, andg 1.2083 power, and h 1.2084 authority (upon repentance) to absolve thee from the sins.* 1.2085 I will give thee the Keys of the Kingdom of Heaven: and what∣soever thou shalt bind upon earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven. And again,i 1.2086 Verily, I say unto you, whatsoever ye

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        bind on earth, shall be bound in heaven: and whatsoever ye lose on earth, shall be loosed in heaven. And again, Receive ye the holy Ghost: whose soevever sins ye remit they are remitted unto them,* 1.2087 and whose soever sins ye retain, they are retained. This Doctrine was as ancient in the Church of God as Job, for Elihu tells him,* 1.2088 That when God strikes a man with ma∣ldy on his bed, so that his soul draweth near the grace, and his life to the burie••••: if there be any messenger with him, or an interpreter, one of a thousand, to declare unto man his righteousness, then will e have mercy upon him, &c. and answerable hereunto (saith St. James)* 1.2089 if the sick have committed sins (upon his repentance, and the Prayers of the Elders) they shall be forgiven him.* 1.2090 These have power to shut Heaven, and to* 1.2091 deliver (the scandalous impenitent sinner) to Sa∣tan: For,b 1.2092 the weapons of their warfare are not carnal, but mighty, through God, to cast down, &c. and to have vengeance in readiness against all disobedience. They have thec 1.2093 key of loosing, therefore the power of absolving.

        The Bishops and Pastors of the Church, do not forgive sin by anyd 1.2094 absolute power of their own (for so only Christ ther Ma∣ster forgive▪ 〈◊〉〈◊〉) bute 1.2095 ministerially, as the sevants of Christ, and Stwards, to whose fidelity their Lord and Master ath committed his Keys,* 1.2096 and that is, when they do declare and pronounce, either pub∣lickly, or privately, by the Word of God, what bindeth, what looseth, and the mecie•••• of God to penitent sinners, or his Judg∣ments

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        to impenitent and obstinate persons,* 1.2097 and so do apply the general promises or threatnings to the penitent or impenitent. For Christ from Heaven doth by them (as by his Ministers on Earth) declare whom he remitteth and bindeth, and to whom he will open the gates of heaven, and against whom he will shut them. And therefore it is not said, Whose sins ye signifie to be remit∣ted, but whose sins ye remit. They then do remit sins, because Christ by their Ministry remitteth sins, as Christ by his Disciples loosed Lazars, Joh. 11. 44. And as no water could wash away Naaman's Lepro∣sie, but the waters of Jordan, (tho' other Rivers were as clear) because the promise was annexed unto the water of Jordan, and not of other Rivers: so tho' another Man may pronounce the same words, yet have they not the like efficacy and power to work on the conscience, as when they are pronounced from the Mouth of Christ's Ministers, because the* 1.2098 promise is annexed to the Word of God in their mouths: for them hath hea 1.2099 chosen,b 1.2100 separated, andc 1.2101 st apart for this work, and to them he hath committed thed 1.2102 ministry and word of recon∣ciliation: by their holye 1.2103 calling andf 1.2104 ordi∣nation they have received theg 1.2105 holy Ghost, and the ministerial power of binding and loosing. They are sent forth of theh 1.2106 holy Ghost for this work, whereunto he hath called them. And Christ gives his Ministers pow∣er to forgive sins to the penitent in the

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        * 1.2107 same words that he teacheth us in the Lord's Prayer, to desire God to forgive us our sins: to assure all penitent sinners, that God by his Minister's absolution doth fully, through the merits of Christ's Blood, forgive them all their sins. So that what Christ decreeth in heaven, in oro ju icii, the same he declareth on earth by his re∣conciling Ministers, in foro poenitentie: so hat as God hath reconciled the world to himself by Jesus Christ:* 1.2108 so hath he (saith the Apostle) given unto us the ministry of this reconciliation.

        He that sent them to baptize, saying, Go and teach all nations, baptizing them,* 1.2109 &c. sent them also to remit sins, saying, As my Father sent me, so send I you: whosesoever sins ye remit, they are remitted unto them, &c. As therefore none can baptize, (tho' he use the same water and words) but only the lawful Minister, which Christ hath called and authorized to this Divine and Ministeri∣al Function: so tho' others may comfort with good words; yet none can* 1.2110 absolve from sin,* 1.2111 but only those, to whom Christ ath committed the holy† 1.2112 Ministry and Word of reconciliation: and of their ab∣solution Christ speaketh,* 1.2113 He that heareth you, heareth me. In a doubtful Title thou wilt ask the Counsel of a skilful Lawyer; In peril of sickness thou wilt know the Advice of the learned Physician: and is there no danger in dread of damnation, for a sinner to be his own Judge?

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        Judicious Calvin teacheth this point of Doctrine most plainly;* 1.2114 Etsi omnes mutuo ••••s debeamus consolari, &c. Altho (saith he) e ought to comfort and confirm one another n the confidence of God's Mercy; yet we see that the Ministers are appointed as witnesses and sureties to ascertain our Consciences of the emission of sins: insomuch, as they are said tyremit sins, and to loose souls. Let every faithful man therefore remember, that it is his duty (if inwardly he be vexed and affli∣cted with the sense of his sins) not to neglect that remedy which is offered unto him by the Lord, to wit, that (for the easing of his conscience) he make private confession of his sins unto his Pastor; and that he desire his private endeavour for the application of some comfort unto his soul: whose office it is (both publickly and privately) to administer Evan∣gelical Consolation to God's People.

        Beza highly* 1.2115 commendeth this pra∣ctice: and† 1.2116 Luther saith, That he had ra¦ther lose a thousand worlds than su••••er pri¦vate confession to be thrust out of the Church. Our Church hath ever mosta 1.2117 soundly maintained the truth of this Doctrine; but most justly abolished the Tyrannous and Antichristian abuse of Popish Auricu¦lar Confession; which they thrust upon the souls of Christians, as an expiatory Sa∣crifice, and a meritorious satisfaction for sin: racking their Consciences to confess, when they feel no distress, and to enu∣merate all their sins, which is impos∣ible: That by this means they might

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        dive into the secrets of all Men, which oft∣times hath proved pernicious, not only to private Persons, but also to publick Estates. But the truth of God's Word is, that no person having received Orders in the Church of Rome, can truly absolve a sinner: for the Keys of Absolution are Two; the one is the Key of Authority, and that only* 1.2118 Christ hath;* 1.2119 the other is the Key of Ministry,* 1.2120 and this hea 1.2121 gives to his Ministers who are therefore called, theb 1.2122 Ministers of Christ, the Stewards of God's Mysteries, the c 1.2123 Ambassadors of Reconciliation,* 1.2124 Bishops, Pa∣stors, Elders, &c. But Christ never ordained in the new Testament any order of sacrifi∣cing Priests: neither is the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly signifieth Sacerdos, or sa∣crificing Priest, given to any officer of Christ, in all the New Testament: Neither do we read in all the new Testament, of any, who confessed himself to a Priest,* 1.2125 butd 1.2126 Judas. Neither is there any real Priest in the New Testament, but onlye 1.2127 Christ. Neither is there any part of his Priesthood to be now accomplished onf 1.2128 Earth, but that which he fulfilleth in Heaven,* 1.2129 by making intercession for us. Seeing therefore Christ never ordai∣ned any order of sacrificing Priest, and that Popish Priests scorn the name of Ministers of the Gospel, to whom only Christ com∣mitted his Keys: it necessarily followeth, that no Popish Priest can truly either excom∣municate or absolve any sinner, or have any lawful right to meddle with Christ's Keys. But the Antichristian abuse of this Divine

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        Ordinance should not abolish the lawful se thereof betwixt Christians and their Pastors in cases of distress of conscience, for which it was chiefly ordained.

        And verily, there is not any means more excellent to humble a proud heart, nor o raise up an humble spirit, than this spiri∣tual conference betwixt the Pastors and the People committed to their charge. If any sin therefore troubleth thy Conscience, confess it to God's Minister, ask his coun∣sel, and if thou dost truly repent, receive his absolution. And then doubt not in foro Conscientiae, but thy sins be as verily for∣given on earth, as if thou didst hear Christ himself in foro judicii, pronouncing them to be forgiven in heaven.* 1.2130 Qui vos audit, me audit; he that heareth you, heareth me. Try this, and tell me whether thou shalt not ind more ease in thy Conscience than can be expressed in words. Did prophane Men consider the dignity of this Divine Calling, they would the more honour the Calling, and reverence the Persons.

        The sick Man (having thus eased his Conscience, and received his absolution) may do well (having a convenient number of faithful Christians joyned with him to receive the holy Sacrament of the Lord's Supper; to encourage him in his Faith and to discourage the Devil in his assaults. In this respect the Council of Nice termeth this Sacrament,* 1.2131 Viaticum, the Soul's pro∣ision for her journey. And albeit the Lord's Supper be an Ecclesiastical action, yet for∣asmuch

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        as our Lord (the first instituter) celebrated it in ab 1.2132 private house, and that c 1.2133 St. Paul termeth the houses of Christians, the Churches of Christ, and thatd 1.2134 Christ himself hath promised to be in the midst of the faithful, where but two or three are ga∣thered together in his Name: I see no reason, but if Christians desire it (when they are not, through sickness, able to come to the Church) but that they should receive, and Pastors ought to administer unto them the Sacrament at home. He sheweth more simplicity than knowledge, who thinks that this savours of a Private Mass. For a Mass is called private, not because it is said in a private house, but because (as Bishopa 1.2135 Jewel teacheth out ofb 1.2136 Aquinas) the Priest reciveth the Sacrament him∣self alone, without distribution made unto others, and then it is private although the whole Parish be present and look upon him. There is as much difference between such a Communion, and the Antichristian Idol of a private Mass, as there is betwixt Heaven and Hell. For at a Communion in a private Family upon such an extraordinary occasion, Christ his Institution is observed. Many faithful Brethren meet together, and tarry one for another. Christ his Death is remem∣bred and shewed, and the Minister toge∣ther with the faithful, and the sick par∣ty to communicate. Mr. Calvin* 1.2137 saith, That he doth very willingly admit admini∣string of the Communion to them that are

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        sick, when the case and opportunity so requi∣reth. And in* 1.2138 another place he saith, That he hath many weighty reasons to compel him not to deny the Lord's Supper unto the sick. Yet, I would wish all Christians to use to receive often (in their health) especial∣ly once every Month with the whole Church; for then they shall not need so much to assemble their friends upon such an occasion, nor so much to be troubled themselves for want of the Sacrament. For as M. Perkins saith very well,* 1.2139 The fruit ad efficacy of the Sacrament is not to be restrained to the time of receiving; but it extends it self to the whole time of man's life afterwards: the efficacy whereof, did men throughly understand, they should not need to be so often exhorted to receive it.

        Pastores omnes hic exoratos vellem, ut in hu∣jus controversiae statm penitiùs introspiciant;* 1.2140 nec fideles ex hac vita migrantes, & panem vitae petentes, viatico suo fraudari sinnt, nè lugubris ista in iis adimpleatur lamentatio: Parvuli panem petunt,* 1.2141 & non sit qui f••••ngat eis. As therefore when a wicked liver dieth, he may say to death, as Ahab said to Elijah,* 1.2142 Hast thou found me, O mine enemy? So on the other side, wh•••• it is told a penitent sin∣ner, that Dea•••• knocks at the door, and begins to look him in the face, he may s•••• of Death, as David said of Ahimaaz, Let him come and welcome, for he is a good man, and cometh with good tidings:* 1.2143 he is the messeng•••• of Christ, and bringeth unto me the joyful 〈◊〉〈◊〉 of eternal life. And,

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        as the Red Sea was a gulf to drown the Egptians to destruction; but a passage to the Israelites, to convey them to Canaan's possession: so death to the wicked is a sink to hell and condemnation; but to the god∣ly, the gate to everlasting life and salvati∣on. And one day of a* 1.2144 blessed death will make amends for all the sorrows of a bitter life.

        When therefore thou perceivest thy soul departing from thy body, pray with thy Tongue if thou canst, else pray in thy heart and mind, these words, fixing the eyes of thy soul upon Jesus Christ thy Sa∣viour.

        A Prayer at the yielding up of the Ghost.

        O Lamb of God, which by thy blood hast taken away the sins of the world:* 1.2145 have mercy upon me a sinner, Lord Jesus re∣ceive my Spirit.* 1.2146 Amen.

        When the sick party is departing, let the faithful that are present kneel down and commend his soul to God, in these or the like words.

        O Gracious God, and merciful Father, who art our refuge and strength,* 1.2147 and a very present help in trouble; lift up the light of thy favourable countenance at this Instant upon thy servant,* 1.2148 that now cometh to ap∣pear in thy presence: wash away, good Lord,* 1.2149 all his sins, by the merits of Christ Je∣sus's blood, that they may never be laid to his charge. Increase his faith, preserve and keep safe his soul from the danger of the Devil and his Wicked Angels. Comfort him with thy Holy Spirit, cause him now to

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        feel that thou art his loving Father, and that he is thy child by Adoption and Grace. Save, O Christ, the price of thine own blood; and suffer him not to be lost, whom thou hast bought so dearly. Receive his soul, as thou didst the penitent thief, into thy heavenly Paradise. Let thy blessed Angels conduct him thither, as they carried the soul of La∣arus; and grant unto him a joyful resur∣rection at the last day. O Father, hear us for him, and hear thine own Son, our only Mediator, that sits at thy right hand,* 1.2150 for him and us all; even for the merits of that bitter death and passion which he hath suffered for us. In confidence whereof, we now recommend his soul into thy father∣ly hands, in that blessed Prayer, which our Saviour hath taught us in all times of our troubles to say unto thee: Our Father, &c.* 1.2151

        Thus far of the Practice of Piety in dy∣ing in the Lord.

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

        THE Practice of Piety in dying for the Lord, is termed Martyrdom.

        Martyrdom is the testimony which a Chri∣stian beareth to the Doctrine of the Gospel, by enduring any kind of death: to invite ma∣ny, and to confirm all, to embrace the truth thereof. To this kind of death, Christ hath promised a Crown:a 1.2152 Be thou faithful unto the death,* 1.2153 and I will give thee the Crown of life. Which promise the Church so firmly believed, that they termed martyrdom

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        it self a Crown. And God to animate Christians to this excellent prize, would, by a prediction, thatb 1.2154 Stephen, the first Christian Martyr, should have his name of a Crown.

        Of Martyrdom there are Three kinds.

        1. Solâ voluntate, in will only, as John the Evangelist, who (being boiled in a Cauldron of Oil) came out rather an∣nointed than sod: and died of old age at Ephesus.

        2. Solo opere, in deed only: as the In∣nocents ofc 1.2155 Bethlehem.

        3. Voluntate & opere, both in will and deed, as in the Primitive Church, Stephen, Polycarpus, Ignatius, Laurentius, Romanus, Antiochianus, and thousands. And in our days, Cranmer, Latimer, Hooper, Ridley, Farrar, Bradford, Philpot, Sanders, Glover, Taylor, and others innumerable, whose fiery zeal to God's Truth, brought them to the flames of Martyrdom; to seal Christ's Faith. It is not the cruelty of the death, but the innocency and holiness of the cause, that maketh a Martyr. Neither is an erroneous Conscience a sufficient warrant to suffer Martyrdom: because Sci∣ence in God's Word, must direct Conscience in man's heart. For they who killed the Apostles, in their erroneous Consciences, thought they did God good service:* 1.2156 and Paul of zeal breathed out* 1.2157 slaughters against the Lord's Saints. Now whether the cause of our Seminary Priests and Jesuits be so holy, true, and innocent, as that it may

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        warrant their Conscience to suffer death, and to hazard their eternal salvation thereon,* 1.2158 let Paul's Epistle written to the ancient Christian Romans (but against our new Antichristian Romans) be judge. And it will plainly appear, that the Doctrine which St. Paul taught to the ancient Church of Rome, is ex diametro opposite in 26 fundamental points of true Religion, to that which the new Church of Rome teacheth and maintaineth. For St. Paul taught the Primitive Church of Rome,

        1. That our Election is of God's free Grace, and not ex operibus praevisis, Rom. 9. 11. Rom. 11. 5, 6.

        2. That we are justified before God 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 own condignity meritorious, nor such as can deserve Heaven, Rom. 8. 18. Rom. 11. 6. Rom. 6. 23.

        4. That these Books only are God's Oracles and Canonical Scripture, which were com∣mitted to the custody and credit of the Jews, Rom. 3. 2. Rom. 1. 2. Rom. 16. 26. such were never the Apocrypha.

        5. That the Holy Scriptures have God's authority,* 1.2159 Rom. 9. 17. Rom. 3. 4. Rom. 11. 32. conferred with Gal. 3. 22. There∣fore above the authority of the Church.

        6. That all, as well Laity as Clergy that will be saved, must familiarly read or know the Holy Scripture, Rom. 15. 4. Rom. 10. 1, 2, 8. Rom. 16. 26.

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        7. That all Images made of the true God are very Idols,* 1.2160 R. 1. 23. & R. 2. 22. conferr'd.

        8. That to bow the knee religiously to an Image, or to worship any Creature is meer Idolatry, R. 11. 4. and a lying service, R. 1. 25.

        9. That we must not pray unto any but to God only, in whom we believe, Rom. 10. 13, 14. Rom. 8. 15, 27. therefore not to Saints and Angels.

        10. That Christ is our only intercessor in Heaven, Rom. 8. 34, Rom. 5. 2 Rom. 16. 27.

        11. That the only Sacrifice of Christians, is nothing but the spiritual Sacrificing of their souls and bodies to serve God in holiness and righteousness, R. 12. 1 R. 15. 16. therefore no real sacrificing of Christ in the Mass.

        12. That the religious worship called dulia, as well as latria, belongeth to God alone, Rom. 1. 9. Rom. 12. 11. R. 16. 18. conferr'd.

        13. That all Christians are to pray unto God in their own native language, R. 14. 11.

        14. That we have not of our selves, in the state of corruption, free will unto good, Rom. 7. 18, &c. Rom. 9. 16.

        15. That Concupiscence in the regene∣rate, is sin, Rom. 7. 7, 8, 10.

        16. That the Sacraments do not confer grace ex opere operato, but sign and seal that t is conferred already unto us, Rom. 4. 11, 12. Rom. 2. 28, 29.

        17. That every true believing Christian may in this life be assured of his salvation, Rom. 8. 9, 16, 35, &c.

        18. That no man in this life, since Adam's fall, can perfectly fulfil the Command∣ments

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        of God, Rom. 7. 10, &c. Rom. 3. 19, &c. Rom. 11. 32.

        19. That to place Religion in the diffe∣rence of meats and days, is superstition, Rom. 14. 3. 5, 6, 17, 23.

        20. That the imputed righteousness of Christ, is that only that makes us just be∣fore God, Rom. 4. 9, 17, 23.

        21. That Christ's flesh was made of the Seed of David, by Incanation; not of a Wa∣fer Cake, by Transubstantiation. Rom. 1. 3.

        22. That all true Christians are Saints, and not those whom the Pope only doth Canonize, Rom. 1. 7. Rom, 8. 27. Rom. 15. 31. Rom. 16. 2. and 15. Rom. 15. 25.

        23. That Ipse, Christ, the God of Peace: and not Ipsa, the Woman, should bruise the Serpent's Head, Rom. 16. 20.

        24. That every soul must of conscience be subject, and pay Tribute to the higher pow∣ers, that is, the magistrates which bear the Sword, Rom. 13. 1, 2. &c. and therefore the Pope and all Prelates must be subject to their Emperors, Kings and Magistrates, unless they will bring damnation upon their souls, as Traitors, that resist God and his Ordinance, Rom. 13. 2.

        25. That Paul (not Peter) was ordain∣ed by the grace of God, to be the chief Apostle of the Gentiles, and consequently of Rome, the chief City of the Gentiles,* 1.2161 Rom. 15. 15, 16, 19, 20, &c. Rom 11. 14. Rom. 16. 4.

        26. That the Church of Rome may err, and fall away from the true Faith, as well as

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        the Church of Jerusalem, or any other par∣ticular Church, Rom. 11. 20, 21, 22.

        And seeing the new upstart Church of Rome teacheth in all these, and in innu∣merable other points, clean contrary to that which the Apostle taught the Pri∣mitive Romans, let God and this Epistle judge betwixt them and us, whether of us both stands in the true ancient Catho∣lick Faith, which the Apostle taught the old Romans? And whether we have not done well to depart from them, so far as they have departed from the Apostles Doctrine? And whether it be not better to return to St. Paul's Truth, than still to continue in Rome's Error? And if this be true, then let Jesuites and Seminary Priests take heed and fear, lest it be not faith, but faction; not truth, but treason; not Religion, but Rebellion, beginning at Tiber, and ending at Tyburn, which is the cause of their deaths. And being sent from a troublesome Apostatical See, ra∣ther than from a peaceable Apostolical Seat, because they cannot be suffered to perswade Subjects to break their Oaths, and to withdraw their Allegiance from their Sovereign, to raise Rebellion, to move Invasion, to stab and poison Queens, to kill and murther Kings, to blow up whole States with Gun powder, they desperately cast a∣way their own bodies to be hanged & quar∣tered; and (their souls saved, if they belong to God) I wish such honour to all his Saints that sends them.* 1.2162 And I have just cause to

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        fear, that the miracles ofa 1.2163 Lipsius's Two La∣dies, Blunstone's Boy, Garnet's Straw, and the Maid's fiery Apron, will not suffice to clear that these men are not Murtherers of themselves, rather than Martyrs of Christ.

        And with what conscience can any Papist count Garnet a Martyr, when his own consci∣ence forced him to coness, that it was for Treason, and not for Religion that he died? But if the Priests of such a Gunpowder Go∣spel be Martyrs, I marvel who are Murther∣ers? if they be Saints, who are Scythians? & who are Canibals, if they be Catholicks?

        But leaving these, if they will be filthy to their filthiness still, let us (to whose fi∣delity the Lord hath committed his true faith, as a precious† 1.2164 depositum) pray unto God, that we 〈◊〉〈◊〉 lead a holy life, answera∣ble to our holy faith in piety to Christ, and obedience to or King; that if our Saviour shall ever count us* 1.2165 worthy that honour to suf∣fer Martyrdom for his Gospel's sake: be it by open burning at the stake, as in Q. Ma∣ry's days; or by secret murthering, as in the Inquisition-house; or by outragious massacring, as in the Parisians Mattens; in being blown up with Gun-powder, as was intended in the Parliament-House: we may have grace to pray for the assistance of his holy Spirit, so to strengthen our frailty, and to defend his cause; as that we may seal with our deaths the evangelical truth which we have professed in our lives. That in the days of our lives we may be† 1.2166 blessed by his word in the day of Death,* 1.2167 be blessed in the Lord,

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        and in the day of judgment be theh 1.2168 blessed of his Father,* 1.2169 Even so grant, Lord Jesus. Amen.

        A Divine Colloquy betwixt the Soul and her Saviour, concerning the effectual merits of his dolorous Passion.

        Soul.

        LOrd, wherefore didst thou wash thy Dis∣ciples feet? Christ, To teach thee how thou shouldest prepare thy self to come to my Supper.

        S. Lord, why would'st thou wash themb 1.2170 thy self? C. To teach thee humility, if thou wilt be my Disciple.

        S. Lord, wherefore didst thou before thy deathc 1.2171 institute thy last Supper? C. That thou mightest the better remember my death, and be assured that all the merits thereof are thine.

        S. Lord, wherefore would'st thou go to such a place, whered 1.2172 Judas knew to find thee? C. That thou mightest know that I went as willingly to suffer for thy sin, as ever thou wentest to any place to commit a sin.

        S. Lord, wherefore would'st thou begin thy passion in aa 1.2173 Garden? C. Because that in ab 1.2174 Garden thy sin took first beginning.

        S. Lord, wherefore did thy three select Di∣sciples, c 1.2175 fall so fast asleep, when thou beganst to fall into thy agony? C. To shew, that Id 1.2176 alone wrought the work of thy Redemption.

        S. Lord, why were there so manye 1.2177 plots and snares laid for thee? C. That I might make thee to escape all the snares of thy Ghostly Hunter.* 1.2178

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        S. Lord,* 1.2179 why would'st thou suffer Judas (be∣traying thee) to kiss thee? C. That by en∣during the words of dissembling Lips, I might there begin to expiate sin, where 〈◊〉〈◊〉 find brought it into the world.* 1.2180

        S. Lord, why would'st thee be sold for thity pieces of Silver? C.* 1.2181 That I might free thee from perpetual bondage.

        S. Lord, why didst thou pray with such strng crying and tears? C.* 1.2182 That I might 〈◊〉〈◊〉 the fury of God's Justice,* 1.2183 which was so fiercely kindled against thee.

        S. Lord, why wast thou so afraid, and cast nto such an A••••ny? C.* 1.2184 That 〈◊〉〈◊〉 the rath due to thy sins, thou mightest be more secure in thy de••••h, and 〈◊〉〈◊〉 more comfort in thy crosse.

        S. Lord, wherfre 〈…〉〈…〉* 1.2185 and so earnestly, 〈…〉〈…〉* 1.2186 〈◊〉〈◊〉 thee? C. That 〈…〉〈…〉* 1.2187 the horrour of that curse•••• 〈…〉〈…〉 being due to thy sin, I was 〈…〉〈…〉 and endure for thee.

        S. Lord,* 1.2188 wherefore didst thou after 〈◊〉〈◊〉 wish, submit thy will unto the wi 〈…〉〈…〉? C. To teach thee what thou 〈…〉〈…〉 do in all thy afflictions: and how willingly thou should'st yield to bear with 〈◊〉〈◊〉 that Cross which thou seest to come from the just hand of thy heavenly Father.

        S. Lord, wherefore dist thou 〈…〉〈…〉* 1.2189 drops of water and blood? C. That I might cleanse thee from thy stains and 〈…〉〈…〉

        S. Lord, why would'st thou be taken,* 1.2190 〈◊〉〈◊〉 thou mightest have escaped thine Enemies?

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        C. That thy spiritual enemies should not take thee,* 1.2191 and cast thee into the prison of a 1.2192 utter darkness.

        S. Lord, wherefore would'st thou beb 1.2193 forsa∣ken of all thy Disciples? C. That I might re∣concile thee unto God, of whom thou wast forsaken for thy sins.

        S. Lord,* 1.2194 wherefore wouldst thou stand to be apprehended alone? C. To shew thee, that my love of thy salvation was more than the love of all my Disciples.

        S.* 1.2195 Lord, wherefore was the young man caught by the soldiers, and unstrip'd of his linen, who came out of his bed, hearing the stir at thy ap∣prehension, and leading to the high Priest? C. To shew their outrage in apprehending me, and my power in preserving out of their outragious hands, all my Disciples, who otherwise had been worse handled by them, than was that young man.

        S.* 1.2196 Lord, wherefore would'st thou be bound? C. That I might loose the Cords of thine iniquities.

        S.* 1.2197 Lord, why wast thou denied of Peter? C. that I might confess thee before my Fa∣ther, and thou mightest learn, that there is no trust in man, and that salvation pro∣ceeds of my meer mercy.

        S.* 1.2198 Lord, wherefore would'st thou bring Peter to repentance by the crowing of a Cock? C. That none should despise the means which God hath appointed for their con∣version, tho' they seem never so mean.

        S. Lord, wherefore didst thou at the Cock-crowing turn and look upon Peter?* 1.2199

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        C. Because thou might'st know, that with∣out the help of my grace no means can turn a sinner unto God, when he is once fallen from him

        S.* 1.2200 Lord, wherefore wast thou cover'd with a purple robe? C. That thou might'st perceive that it was I that did away thy scarlet sins.

        S.* 1.2201 Lord,* 1.2202 wherefore would'st thou be crown'd with thorns? C. That by wearing thorns, the first fruits of the Curse, it might ap∣pear, that it is I which take away the sins and curse of the world, and crown thee with thea 1.2203 Crown of life and glory.

        S. Lord, why was ab 1.2204 reed put into thy hand? C. That it might appear that I came not to c 1.2205 break the bruised reed.

        S. Lord, wherefore wast thoud 1.2206 mock'd of the Jews? C. That thou mightest insult over Devils, who otherwise would have mocked thee as the Philistines did Samson.* 1.2207

        S. Lord, wherefore would'st thou have thy blessed face defiled withe 1.2208 spittle? C. That I might cleanse thy face from the shame of sin.

        S. Wherefore, Lord, were thine eyes hood∣winkt with a veil? C.* 1.2209 That thy spiritual blindness being removed, thou mightest behold the face of my Father in heaven.

        S. Lord, wherefore did theya 1.2210 buffet thee with fists, and beat thee withb 1.2211 slaves? C. That thou mightest be freed from the stroaks and tearings of infernal fiends.

        S. Lord, wherefore would'st thou be reviled? C.* 1.2212 That God might speak peace unto thee by his Word and Spirit.

        S. Lord, wherefore was thyc 1.2213 face disfigur'd

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        with blows and blood? C. That thy face might shine glorious as thed 1.2214 Angels in heaven.

        S. Lord, wherefore would'st thou be so ••••••∣elly e 1.2215 scurged? C. That thou mightest be freed from the sting of Conscience, and whips of everlasting torments.

        S.* 1.2216 Lord, wherefore would'st thou be ar∣raigned at Pilate's Bar? C. That thou mightest at the last day be acquitted be∣fore my Judgment-seat.

        S.* 1.2217 Lord, wherefore would'st thou be falsly accused? C. That thou should'st not be justly condemned.

        S.* 1.2218 Lord, where wast thou turned over to be condemned by a strange Judge? C. That thou being redeemed from the capivity of a hellish Tyrant, mightest be restored to God, whose own thou art by right.

        S. Wherefore, O Christ, didst thou acknow∣ledge, that Pilate had power over thee from above?* 1.2219 C. That Antichrist, under pretence of being my Vicar, should not exalt himself above alla 1.2220 Principalities and Powers.

        S. Lord, why would'st thou suffer thy Passion underb 1.2221 Pontius Pilate, being a Roman Presi∣dent to Caesar of Rome?* 1.2222 C. To shew, that the Caesarian and Pontifician Polity of* 1.2223 Rome, should chiefly persecute my Church, and crucifie me in my members.

        S. But why Lord would'st thou be condemn'd? C.* 1.2224 That the Law being condemned in me thou mightest not be condemned by it.* 1.2225

        S.* 1.2226 But why wast thou condemned seeing no∣thing could be proved against thee? C.* 1.2227 That thou might'st know, that it was not for my faults but for thine that I suffered.

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        S. Lord, wherefore wast thou led to suffer out of the city? C.* 1.2228 That I might bring thee to rest in the heavenly City.* 1.2229

        S. Lord, why did the Jews compel Simon of Cyrene,* 1.2230 coming out of the field, to carry thy Cross? C.* 1.2231 To shew the weakness where∣unto the burden of thy sins brought me: and what must be every Christians case, which goeth out of the field of this world, toward the heavenly Jerusalem.

        S. Lord, why wast thou unstripped of thy garments? C.* 1.2232 That thou mightest see how I forsook all to redeem thee.

        S.* 1.2233 Lord, wherefore would'st thou be lit up upon a Cross? C. That I might lift thee up with me to Heaven.

        S.* 1.2234 Lord, wherefore didst thou hang upon a cursed tree? C. That I might satisfie for thy sin committed in eatig the forbidden fruit of a Tree.* 1.2235

        S.* 1.2236 Lord, wherefore would'st thou hang be∣tween two thieves? C. That thou my dear Soul might'st have place in the midst of heavenly Angels.

        S.* 1.2237 Lord, wherefore were thy hands and feet nailed to the Cross? C.* 1.2238 To enlarge thy hands to do the works of righteous∣ness: and to set thy feet at liberty, to walk in the ways of Peace.

        S. Lord, wherefore did they crucifie thee in Golgoha,* 1.2239 the place of dead mens sculls? C. To assure thee that my death is life un∣to the dead.

        S. Lord, why did not the Soldiers divide thy seamless coat? C.* 1.2240 To shew that my Church is one without rent or schism.

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        S.* 1.2241 Lord, wherefore didst thou taste Vinegar and Gall? C. That thou mightest eat the bread of Angels, and drink the water of life.

        S.* 1.2242 Lord, why saidst thou upon the Cross, It is finished? C. That thou mightest know, that by my death thea 1.2243 Law was fulfilled, and thy Redemption effected.

        S. Lord, why didst thou cry out upon the Cross, b 1.2244 My God, my God, why hast thou forsaken me? C. Lest thou being forsaken of God, shouldst have been driven to cry in the pains of Hell, Wo and alas for evermore.

        S. Lord, wherefore was there such a general c 1.2245 darkness when thou didst suffer and cry out on the Cross? C. That thou mightest see an I∣mage of those hellish pains which I suffer∣ed, to deliver thee from the endless pains of Hell, and everlasting chains of darkness.

        S. Lord, why would'st thou have thine arms nailed abroad? C.* 1.2246 That I might em∣brace thee more lovingly, my sweet Soul.

        S. Lord, why did the Thief, that* 1.2247 never wrought good before, obtain Paradise upon so short repentance? C. That thou maist see the power of my death to forgive them that repent, that no sinner needs despair.

        S.* 1.2248 Lord, why did not the other Thief which hanged as near thee, obtain the like mercy? C.* 1.2249 because I leave whom I will, to harden themselves in their lewdness, to destructi∣on, that all should fear, and none presume.

        S.* 1.2250 Lord, wherefore didst thou cry with such a loud and strong voice in yielding up the ghost? C.* 1.2251 That it might appear that no man took my life from me, but that I said it down of my self.

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        S.* 1.2252 Lord, wherefore didst thou commend thy soul into thy Father's hands? C. To teach thee what thou should'st do, being to* 1.2253 depart this life.

        S.* 1.2254 Lord, wherefore did the veil of the Tem∣ple rent in twain at thy death? C. To shew that the Levitical Law should be no longer aa 1.2255 partition-wall between Jews and Gen∣tiles, and that the way to Heaven is now open to all believers.* 1.2256

        S. Lord, wherefore did theb 1.2257 earth quake, and the Stones cleave at thy Death? C. For horror to bear her Lord dying: and to up∣braid the cruel hardness of sinners hearts.

        S. Lord, wherefore did not the Soldiers break thy Legs,* 1.2258 as they did the thieves who hanged at thy right and left hand? C.* 1.2259 That thou mightest know,* 1.2260 that they had not power to do any more unto me than the Scripture had foretold that they should do, and I should suffer to save thee.

        S. Lord, wherefore was thy side opened with a Spear? C. That thou mightest have a way to come nearer unto my heart.

        S. Lord, wherefore ran there out of thy preci∣ous side blood and water? C. To assure thee, that I was slain indeed, seeing my heart-blood gushed out, and thea 1.2261 water which compassed my heart, flowed forth after it, which once spilt, man must needs die.

        S. Lord, wherefore ran the blood first by* 1.2262 it self, and the water afterwards by it self, out of thy blessed wound? C. To assure thee of two things: 1. That by my blood-shedding Justification and Sanctification were effe∣cted

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        to save thee. Secondly, that my Spi∣rit by the conscionable use of the water in Baptism, and blood in the Eucharist, will effect in thee righteousness and holiness, by which thou shalt glorifie me.

        S. Lord, wherefore did theb 1.2263 graves open at thy death? C. To signifie, that Death, by my death, had now received his death's-wound, and was overcome.

        S.* 1.2264 Lord, wherefore woud'st thou be buri∣ed? C. That thy sins might never rise up to Judgment against thee.

        S* 1.2265 Lord, wherefore woud'st thou be buried by two such honourable Senators,* 1.2266 as Nicode∣mus and Joseph of Arimathea? C. That the Truth of my Death (the Cause of thy life) might more evidently appear unto all.

        S.* 1.2267 Lord, wherefore wast thou buried in a new Sepulchre, wherein was never laid man before?* 1.2268 C. That it might appear that I, and not ano∣ther arose; and that by my own power, not by another's vertue; like him who re∣viv'd at the touching of Elisha's Bones.

        S.* 1.2269 Lord, wherefore didst thou raise up thy body again? C.* 1.2270 That thou mayst be assured that thy sins are discharged,* 1.2271 and that thou art justified.

        S.* 1.2272 Lord, wherefore did so many bodies of thy Saints (which slept) arise at thy Resur∣rection?* 1.2273 C. To give an assurance, that all the Saints shall arise, by the virtue of my Resurrection at the last day.

        S. Lord, what shall I render unto thee for all these benefits? C.* 1.2274 Love thy Creator,* 1.2275 and become a new creature.

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        The Soul's Soliloquy, ravished in contempla∣tion of the Passion of our Lord.

        WHat hadst thou done, O my sweet Sa∣viour, and ever blessed Redeemer, that thou wast thus betrayed of Judas, sold of the Jews, apprehended as a Malefactor, and led bound as a Lamb to the slaughter? What e∣vil hadst thou committed, that thou should∣est be thus openly arraigned, accused fals∣ly, and unjustly condemned before Annas and Caiaphas, the Jewish Priests, at the judg∣ment-seat of Pilate, the Roman President? What was thine offence? or to whom didst thou ever wrong? that thou shouldest be thus pitifully scourged with whips, crowned with thorns, scoffed with flouts, reviled with words, buffeted with fists, and beaten with staves? O Lord, what didst thou deserve to have thy blessed face spit upon, and covered as it were with shame? to have thy Gar∣ments parted, thy hands and feet nailed to the Cross? To be lifted up upon the cur∣sed Tree, to be crucified among Thieves, and made to taste Gall and Vinegar: and in thy deadly extremity, to endure such a Sea of God's wrath, that made thee to cry out, as if thou hadst been forsaken of God thy Father? yea, to have thy innocent heart pierced with a cruel spear, and thy preci∣ous blood to be spilt before thy blessed mo∣thers eyes? Sweet Saviour, how much wast thou tormented to endure all this, seeing I am so much amazed but to think upon it! I enquire for thine offence, but I can find none in thee; no, not so much as guile to

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        have-been found in thy mouth. Thy enemies are challenged, and none of them dare re¦buke thee of sin; thy accusers (that are sub∣orn'd) agree not in their witness, the Judg that condemns thee, openly cleareth thy innocency,* 1.2276 his wife sends him word she was warned in a dream that thou wast a just Man, and therefore should take heed of doing injustice unto thee. The Centurion that executed thee, confessed thee of a truth to be both a just man, and the very Son of God. The thief that hanged with thee justifieth thee, that thou hast done nothing amiss. What is the cause then, O Lord, of this thy cruel ignominy, passion, and death? I, O Lord, I am the cause of these thy sorrows, my sins wrought thy shame, my iniquities are the occasion of thy injuries. I have committed the fault, and thou art plagued for the of∣fence; I am guilty, and thou art arraigned; I committed the sin, and thou suffer'st the death; I have done the crime, & thou hang∣edst on the Cross: Oh the deepness of God's love! Oh the wonderful disposition of hea∣venly grace! Oh the unmeasurable measure of divine mercy! the wicked transgresseth & the just is punished; the guilty is let escape, and the innocent is arraigned; the malefactor is acquitted, and the harmless condemned: what the evil man deserveth, the good man suffereth; the servant doth the fault, the ma∣ster endures the strokes. What shall I say? Man sinneth, and God dieth. O Son of God! who can sufficiently express thy love, or commend thy pity, or extol thy praise? I was

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        proud, & thou art humbled; I was disobedient, and thou becam'st obedient; I did eat the for∣bidden fruit, & thou didst hang on the cursed tree; I plaid the glutton, and thou didst fast, evil concupiscence drew me to eat the pleasa•••• apple, and perfect charity led thee to drink of the bitter cup; I assayed the sweetness of the fruit, and thou didst taste the bitterness of the gall. Foolish Eve smiled when I laugh∣ed; but blessed Mary wept when thy heart bled & died O my God, here I see thy goodness and my badness, thy justice and my injustice, the impiety of my flesh, and the piety of thy na∣ture. And now, O blessed Lord, thou hast endured all this for my sake; what shall I render unto thee for all thy benefits bestowed upon me a sinful soul? Indeed, Lord, I ac∣knowledge, that I owe thee already for my creation more than I am able to pay: for I am in that respect bound, with all my pow∣ers and affections to love and adore thee. If I owed my self unto thee for giving me my self in my creation, what shall I now ren∣der to thee for giving thy self for me to so cruel a death, to procure my Redemption? Great was the benefit that thou wouldest create me of nothing: but what tongue can express the greatness of this grace, that thou didst redeem me with so dear a price when I was worse than nothing? Surely, Lord, if I cannot pay the thanks I owe thee (and who can pay thee, who bestowest thy gra∣ces without respect of merit or regard of mea∣sure?) it is the abundance of thy blessings that makes me such a bankrupt, that I am so

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        far unable to pay the principal, that I cannot possibly pay so much as the interest of thy love.

        But, O my Lord, thou knowest, that since the loss of thine Image (by the fall of my first unhappy Parents) I cannot love thee with all my might, and mind, as I should: therefore as thou didst first cast thy love upon me, when I was a child of wrath, and a lump of the lost and condemned world; so now, I beseech thee, shed abroad thy love by thy Spirit through all my faculties and affections, that though I can never pay thee in that measure of love which thou hast de∣served, yet I may endeavour to repay thee in such a manner, as thou vouchsafest to ac∣cept in mercy: that I may in truth of heart love my neighbour for thy sake, and love thee above all, for thine own sake. Let no∣thing be pleasant unto me, but that which is pleasing unto thee And sweet Saviour, suf∣fer me never to be lost or cast away, whom thou hast bought so dearly with thine own most precious blood. O Lord, let me never forget thine infinite love, and this unspeak∣able benefit of my Redemption: without which, it had been better for me never to have been, than to have any being

        And seeing that thou hast vouchsafed me the assistance of thy holy Spirit; suffer me, O heavenly Father, who art the Father of Spirits, in the meditation of thy Son, to speak a few words in the ears of my Lord. If thou, O Father, despisest me for mine iniquities, as I have deserved; yet be mer∣ciful unto me for the merits of thy Son, who

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        so much for me hath suffered. What if thou seest nothing in me but misery, which might move anger and passion? Yet behold the me∣rits of thy Son, and thou shalt see enough to move thee to mercy and compassion. Be∣hold the mystery of his incarnation, and remit the misery of my transgression. And as oft as the wounds of thy Son appear in thy sight; O let the woes of my sins be hid from thy presence. As oft as the redness of his blood glisters in thine eyes, O let the guiltiness of my sins be blotted out of thy Book. The wantonness of my flesh provoked thee unto wrath, O let the chastity of his flesh per∣swade thee to mercy: that as my flesh seduced me to sin, so his flesh may reduce me unto thy favour, My disobedience hath deserved a great revenge, but his obedience merits a greater weight of mercy: for what can man deserve to suffer, which God made man, can∣not merit to have forgiven? When I consider the greatness of thy passion, then do I see the trueness of that saying: That Christ came into the world to save the chiefest sinners. Drest thou. O Cain, say that thy sins are greater than may be forgiven? Thou lest like a murtherer; the mercies of one Christ are able to forgive a world of Cains, if they'll believe & repent. The sins of all sinners are finite the mercies of God are infinite. Therefore, O Father, for the death and passions sake, which thy Son Jesu; Christ hath suffer'd for me, & I have now remembred to thee, pardon and forgive thou unto me all my sins, & deliver me from the curse & vengeance which they have justly deserved, & through his

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        merits make me, O Lord, a partaker of thy mer∣cy. It is thy mercy that I so earnestly knock for: neither shall mine importunity cease to call and knock, with the man that would borrow the loaves, until thou arise, and open unto me thy gates of grace. And if thou wilt not bestow on me thy loaves, yet, O Lord, deny me not the crums of thy mercy, and those shall suffice thy hungry hand-mind. And seeing thou reqi est nothing for thy benefits, but that I love thee in the truth of my inward heart (whereof a new 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 lust) I will serve thee as thy new creature, in a new life, after a new way, with a new tongue, and new man∣ners, with new words, and new works, to the glory of thy Name, and the winning other sinful souls unto thy Faith, by my devout example. Keep me for ever, O my Saviour, from the tor∣ments of hell, and tyranny of the Devil. And when I am to depart this life send thy holy An∣gels to carry me, as they did the soul of Laza∣rus, into thy Kingdom. Receive me into that joyful Paradise, which thou didst promise to th penitent thief, which at his last gasp upon the Cross so devoutly begg'd thy mercy and admis∣sion into thy Kingdom. Grant this, O Christ, for thy own Name's sake, to whom (as is most due) I ascribe all glory and honour, praise and dominion, both now and for ever. Amen.

        FINIS.

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        Notes

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