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High ami Mighty Prince

v^ H A R L E S?

_ * F R1N C E of Prince*, *M ^H%hhfc$. wtlr length of Days, <#& dn'mfrtefcitf -at GfaCes» vhleh m> mt$ y<ti\xxttf yttfpiittos fo thk Life, arid ettitt&fyntyW '.brmt wfflcii is tfctfbriie. ' " . ' "' ' x ■■» ♦ ;

Jonathan /kt fthtik Att&fot todtivt Jkv&f4nherttfftt>m Sauf^fiir?: And

ten T to drtipydur Higfhttdfif tieartr to God'i fiwroaty fyftbeSlfag yW Mttrt to bcgifl f like fbfitf>) in yovtt § yatfth to fedk afre* dto£«4df EU^<^d<tf 7^} yom* Fath&y* *tfot£ tt*&#t l'J&bw, th<H yaw

A a High*

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The Epiftle Dedicatory.

Highnefs does this without my admonition 5 but becaufe I * would with the Apoftle have you to abound in every Grace, in Faith and Knowledge, and in all Diligence, and in your Love to God's Service and 'true Religion, Never »<« then more need of plain and unfeigned Admonition : For theiZotmcki in that Saying, feems but to have prophefiod ofourjimes , Obfequiutn .auiicos, Veritas odjurn park. Ana* no marvel \ Seeing ibtf we are falien into the 'dregs of T\r$$ y which bevtg theh(k 9 muft needs be the worn; dajis< And how can there faworfe, feeing Vanity jytowsnot how to be vainer, nor Wickednefs how to be more

wicked? And whereas heretofore thofe have fa'en,counted mq/l holy,; who have Jhewed themfelves moft : f zealous fc their Religioh5 the/are now reputedmofiiikiecty who can make the kaft profeffion of their Faith. § And that thefe are the laft daySj appears evidently 5 becaufe the Security of Mens e-ternal State. fo/A fo overwhelmed (45 Chrift foretold it fhould)\aU Sorts 5 4bat mofiwho

yiQf&ynohet «facias,.quod jam&cis,ipfe WncRdpL.o«Ut,&

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now live, are become lovers of Plcafures, more than lovers of God: Andof thoje who ^pretend to love God, O God! what fanRifyd heart can but bleed; tobehold how feldom they come to Prayers? How ir* reverently they hear God's Word? What Strangers they are at the Lord's Tabic ? What adiduous Spectators they are at Stage-Plays5 Where (being Chriftians ) they Can [port themfelves to hear the Vaflals of the * Devil fcofing Religion, andbhC-phemOufly abufing Fhrajes of holy Scripture on their Stages, as familiarly as they ufe their Tobacco-pipes in their Bibbing-houfes. So that he who would now^a-days feek, in mofi Chriftians for the power, JhaU fcarce -almofi find the Very (hew of Godli* nefs. Never was thert more finning, never kfs rtmorfe'for fin. Never was the Judge tnearef tocOme, never was there fo little preparation for hU coming. And if the Bridegroom Jhouldno^r cotne\ how many

## *Exemplumadcidit, niulieris, Dominotefte,quxTheatrumad-iit, 8c in4« com Dsemonio red iit. Itaque in exorcilmo cilm onerare. turimmundus fpiritus qu6d aufuscftfidelemaggredi; conftanter iuftiffimfei]ui<Sm (inquiOfeci: In meocam inveni, Ttrtul.defretf. W- **f. 26. Therefore TertuUncsp. 26. Calls the Stage, DiaboliEc tkfttat* ScCathedram pfcfttlentiarum. +James 5.% Rev. 11. 20

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(mho thinJithemfefaeswrfevn^i^andhM of all knowledge) mould J* found foohfh Virgins, miihm one>draji of tb^Q^yf faying Faitfo v> their Lamps > ffc ii& gpeateft Wtfdom cfmjl'Men in this Age confift&in bebtgwifc, fir/},to'Jeceive others, and m tha end to Maine thcmielv^

Andif fometimesfomegwd Book A«p* /«/p their I>a^s^orfo^ego^MotJ0^ com-' eth into *fo#\ Heads, yhwfytbey are put /«i»/W *o confide? tin uj^jctgincji $>&# £*/? P*?fiW£ '•■.«* k°n weajfc afe^lQ^/% ; kaveqi; Eternal Life ifthviwe wfcd:. Aftd how they home fm* fget^t ftn% fw vbieb theymvfiw*dsre^k&%<l*: k p^ nijbed fef them in}jQ\fozw^&&m&* ty then fathvith tp&*jj*#to the, Hyffccritfh /a /&? Jfetyth&rthfctfe fittp tbiiffetfjbefe things , yet 3 It is not, yet .ttflig j Mdthat he k yet: young, enough {$po\ he> cannot but- faow s that many nriMhnf as young as bimfelfare aheadf. in; Heft) fo r rpant x£ timely Repentance*} Prefun*j#ion way rantethhim in the ocher Ban J^f lieway have time hear^aftefi* at h^ kifure, tore-pent i

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pent 5 Jud ttoutomfoMt otheti die; yet he is f& enough from death, *»</ therefore mdfteAdly fatefet » longer time to enjoy his fweec Hcafures) and to ihefcafe his Wealth and Gfeathefe: Andhereupon (like Solomon*; * fllugga*d)/k jfr/dfe Mw/ajf r* * fietfe-mort deep; a little more (lumber, a firtte mote folding of the Binds to flfeep in 0fc former fin-, tit dt lafa Zkfpxit (Se&lHt? '4 ugly HttAd-mait/} tomes in 6ii-Iffl&cd/tf; andfbeWs him his Hotir-glafs; dfc&fiWy' feihSg hm that h* time is pal* $

be" damned, bit tot fbis feem ftfange to ukf>fo t ioomtfyfordefvihet // too ftufr-, £id rflofccV *ithm morff G¥ace, ** /}& iWM^&oftied /o #*e# ew^and irirbe 6hiy {ha*&l' /* f ife/r endlefi f erdi'tiMi

MmJ ctejimtertfere of fbM eonitttoh ^lvatfott, : » ejpe^idfy of your Hign-riefo eWrtd/ltog Welfa&, f I hate enfcd-vbtirMib ekirjft{iji» of the Ghaos o/elid-lefe ^onttoiterfies) ^ old Pra&kfc of fMt\e^,whmpnHfhe^eforefhofeXm-troyAfih #eVehatthetf:'&h?dtimy poor L*-

^z -; . — ••;• ■- . —: -—.

* Pr6V. B; 10: tJ«<Je 3-

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MUM

boms {in a (hort while) now come forth a-gam under the gracious protection of your Highnefs'j Favour 5 undb$ their enter*? tainment feem. not to be altogether unwelcome to the Church of Chrift. jf to be Pious, has tti all Ages been held fa trued: honour x,ffQw,muchmore honourable***?, in fo impious an Age, ft be the true Patron and Pattern of P iety > Piety made David, Solomon, Jehoftiaphat, Ezekias, Jofias, ^erubbabel, Conftantine, Thcodofius, Edward the$ixih,Queen Elizabeth, Prince, Henry, and other religious Princes tobefo, honoured) that their names (fince their death) * fmell in the Church of GO D like (t precious Oyntment, and their remembrances, fweet as Honey in all Mouths, and as Mufick at a Banquet of Wine: Wlxn as the lips of others t who have been godlcfs and irreligious Princes, do rot and ftink in the memory of God's Peo-.pie. And what honour is it for great Men to have great Titles on Earth $ when God counts their Names unworthy to be + written in his Book of Life in Heaven ?

* Ecclef. 7, w Ecclef. 4.21. t Luke i». so. Rev, 17.8.

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It is Piety that Embalms, a Princes's good Name, and make his face, to (bine before Men, and glorifies his Soul among Angels. For as Mofes his Face, by often * talking with God, (hined in the eyes of the*People\foby frequent praying {which, is our talking with God) and hearing the Word, (whichis God's fpeaking unto m) f we (hall be changed from glory,to; glory, by-.the Spirit of the Lord, to the. Image of the Lord. And feeing, this Life is uncertain to aUiefpecially to Princes 5) What Argument is more fit, both for Princes and People to fiudy, than that whichl teacheth (infill Man to deny himfelf, bf mortifying ^Corruptions \ that he may enjoy Chrift, the Author of his Salvation i To renounce thefe falfe and momentany Pleafures of the World 5 that he may attain to the true and eternal Joys of Heaven: And to make them truly honourable before God in Piety, who are now only honourable before Men in vanity ? What Charges foever wefpend in earthly vahi* . ties, for t he mofi part they either d ie be-.

* Exod. 34. a?, Jo. + j Cor. 3. jg.

•• fore

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fore as, V- tire Khorriy dyt after them*: But what tie, fpnct Hks * Mary; In f he Pr&fcice of Piety (tall remain our trWtf Memorial fQt,&tef. A^ f Piety ha$r v tfie Promife of this Lift, and of thaif which fhafl never end. But $»$&**/ft" */y there if no interna! Comfort- to U found in Confcience, ifo external £eate' /blfe looked for iathe World, W dnf& terrial Happihefs to be hoped for in Hea-' ven. How tan Piety fat pmhife to her fetf a zealous Patron of your flighneft $ Wing ibefo/eSoti and 1 .Heir of fo gtaeiofks'arirf ^reataWohirthj Who is ridt oni? the Defender of the Faith by fide,' bur dip ^Defender of the Faith in Truifc, ^"the Ghriftian WbVKi bath talfen notkeBytilt learned confuting of Beltermin^ obfr* fpreadlng Herefies, and his fttft5refling in the blade of VbrftusV Atfieaii Blitfi phemies ? And how ; eafie is ;tt fo* your Flighnefs ic egualXjH not exceed) jfiifbai tPBte before you^ in Grace and Gr&thefs j tf you do but fet your Heart tv (ttfc and

,i, M . ■ I ■ ■ til i i •; i > > . j ■ ;• ' "Tf\ Vm i i t . *"'

-* MaTrh.itf.i r tTTim.4*. § i»i iucipibm t4f#kwa &la &tis Vera eft pietas; atefijuc il Ja vtrMaiif tfl: vel taercitbs vel imperato-FUfifttitudo, v«l apparros rcliquus. Sozom. Ecclef. Hift. //J.p.f.i.

to

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ftrferfve Gdtf, ednfofertog ^relrgibufljr 1 ' >*«ri§ighn'e](s hflkbeen ^ucatetf ?>$»$£ l

oiiS x^bdteptece<fozfa*fi#Xfrit^

jfraefi both to#ai$s God iath'd towatdl

ty of R«!igib^,/^t^S^t^(^ybip

/tedire&io.n;# jour b*/$W%fcFv$£ tvtiiiiisyou lb£raiher y ttt m'&utou$iki* r &icc of 1 fltoWftcty'j o^f^po^m your fctfr that ywt HigfftiefY bejws'jvkr* religious Fa/for James, fpfafyti^unioyW' a& fometimes holy 4- David /^w(e /o £» So» Solomon: And thou Charles my Son, kuow/thouVtho God o^'t^ Ruher, and ferve him with a perfect heart, and with a willing Mind: For the Lord fearcheth

A JtV^V'" "• ' ' ''" < — $ 'jt ft ' A l ' .''.! 1 ." 1 ; -■

The honourable Sir Rtterr Ca*9 Knight, and the religious Lady Cary his Wife. Mr. Thtmat Murray. Sir James Fullerton. t 2Chron.34.itf. The Gracious Archbilhop of Canterbury, G.A. \ 1 Chron, a8.9.

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.all hearts, and underftandeth all the i-roaginationsof the thoughts: If thou feek him, he will be found of. thee: But if thou forfake him, he .will caft, thee

off forever. '.. . v ' "-■*'*

To help you the better to leek andferve this God Almighty, who muft fc jOKrchief Erote&or in Life, and only Proteelor in Death $ 1 here once again, on my bended feees* offer my Old Mite new fiampt^mto your Highnels s hands'. Daily for your Highncfs offering up unto the moft High ; wvhumbleft Prayers 5 that as you grovm Age and Stature, fo you may (Me your, Matter, Chrift) increafe in Wifdom and favour with God and all good Men. this Suit mill never ceafc: bt all other Matters I wiU ever reft

Tour Highnefss humble Servant, during life to be commanded, Lewis Baily.

AD

CAROLUM

FRINClPEAt

Telle Malos, extolIePios^ agnofie Teiffum: Sacra tene % Taci conful^ difce p a tu

T O

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IO THE

Devout Reader.

Had not purfiofef to enlarge the loft Edition, fave that the importunity of many devoutly diMed*.prevailed withjne to, add fomeppints, '¥?£[ 4ncfto arnplific othirs. ~ To latisfie wjfoje goMy Mtydeft, J Inhe dime my 6eft fendeavbury and. rbrthd finifhed all that J intend in this Argument. If thou fbalt hereby reap any more profit, &ve $od?U more praife-; and'rtmembef htmirifhy prayers, who bath vowed hoth his life and his labours, to further thy Salvation at his own.

... • ... . \:/\ ..-•:. . . i; V,

* V - ^F&emi in the Lord Jefus.

this

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CON TENTS

OF THIS

B O OK.

I J]L Plato Defcdftion of God, f\ in refpeS if his Bfftncu, Ftffdn* and Attributes, fo far as every CbriftiaH fiould com-fetently endeavour to learn and know i With Jundry fweet Observations, and Meditation tbett-nfouj, pffgg ±

a* Meditations fettiug forth the Mijerjes of a Man in bis Life and Death, that is m reconciled tx> God in Cbidfi, 38

3> Meditations of ike blefed State, bet kin. Lift and Death, of a Man that H reconciled to GodinCbrift : Wherein thou /halt ford not a few things worthy the Heading

. and Obfervation y &i

* Meditations onfeuen Hindrances, which t$ef hack * Sinntr from the Praclice of Piety 0 , neceffary to he read of all, tat efreciafo of Carnal GefreBers in tbefe times* xoi

$. Bow to begin the Morning with pim Meditations and Prayers,

6 Hew to read the Bible with Profit and Eafi once over every Tear, 140

7. A Morning Prayer 144

Another Jhorter Prayer fir the

Another brief Morning Prayer

8. Meditations bow to walk with God all the Day, g^% EfteciaOy b$Wi H guide tbf

Thoughts ' 1^9

Thy Words jZ

Thy A&ion* I7 *

9. Meditations far the Evening

10. An Evening Prayer 18ft Another Jhorter Evening-Prayer,

18S

11. Tbfrgs to be meditated neon at * thou art going to bed, 191

I2-. Meditations for a godly Hon* fielder, i 9 ^

13* A Morning-Prayer for a Fa* mily, , 9 5

14. Holy Meditations and Grates before and after Dinner and

1^. Rules to kohfervedinjmging ' of Pjalms, 308

16. An Evening-Prayer for a Fa*

«fc 2IO

17* A PUligUu Difcourfe of the Sabbath-day, wherein k proved that the Sabbath was altered from the feventb to the firft Day of the Week* not by Humane Ordinance* but by Cbrift him-felf and bh Apofiles: Ibat the fourth

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The Contents.

fourth Commandment is perpetual and moral uvdtr the New Tefta-ment, m well as under the Old.

* JLnd the true manner offanftify-in* tit Sabbath 4*y is defcriVd out of tie Word of God, 21$

18. A Morning-Prayer fir the Sab-bath-daft 260

19. An Evening trayer for the Sabbath-day, 27$

20. Meditations of the true man-

■ tier of fafiinfr and giving of

Alms, out of the Word of God,

279

31. Ihe right manner of holy Ptafl-ing^ ■ •' 298

VU Holy and devout Meditations

of tho worthy and reverend re*

serving of the lord*i-Supper,

299

*%> An #""&/' Confijfon of Sins

-kit* fk Hoi 1 Communion ■-,

84i A fioeet Soliloquy to he ford a little before the receiving of the holy Sacrament, 341

* J. A Vrayer to be fad after the

* reviving of the holy Sacrament*

" %6- Medititions bow to behave

- ik Win the time of ficknefs,

3$&

27* A Prayer when one begins to be

fitk> * 6 °

28. Viretlions fir maUng thy Will,

and Jetting thy Boufc in order,

ao, A Prayer before taking ofPby-

jo* Meditations for tbeSnK,, 37 *

31* Meditations for one that k recovered from Sidtnefsy 3* % AnJta TbankJgmng* : &3

32. Meditations for on? that k like ? to dyer m *3$<*

33. A Vrayer to he faid of one that is like to dye f 394-

34. Comfortable Meditations againfl Defpair, 397

3 J, pirtSions for theft who come to vifit the Sick* 4* *

36. A Prayer to be faid for theftc^ by thole who vifit him, 414» And choice Scriptures fo be read

unto bint* 4*7

37. Covfolatwns agaiuft Impatience inficknefl* 41 8

38* Confolations againft the fear of Death, 42%

39. Seven fanSifiid Thoughts, and fo many fpiritual fijn, ft for * fici. Man ready to die, 4*6

40. Of the comfortable ufe of true Absolution and receiving of the

* Lord's Suffer , to the faithful and penitent, before they depart this life, if they may conveniently be bad, 432

41. The laffl Speech ofagoMy Matt

iying* 442

42. Meditations of Mftrttrdom % wherein is proved that thofe who die for Popery cannot be thrift's Martyrs, 443

43. A Divine CoUofty between Chrifi and the Sbui 9 concerning the Virtue and Efoacy of bis dolorous Paffiou 4$*>

44. The SouPs Soliloauy uutoCb/ifi her Saviour 9 4^

THE

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THE

PRACTICE

-Difeflting a Chriftkri how to walk, that he may pleafe GOD,

H 6 ever thbii art that loolceft into! ' this BOOKi, never undertake to read iri unlefs thou firft refohhjb to become from thine Heart an cuon ?4\&,t&$rs8}twner of P## : Yet read i£ and that, fpeedily, left before thou haft read it over, God (by fomfe unexpe&ed Dearth) cut thee off, for thine inVtterate/^^

i

'•"J

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%\>t gjgjgce o£ 0ietp,

1

c

J5

fi.TheEfc ftnce of God, and 4 that inre-

f i. Father. r i. The divers manner} 2. Son. of being therein, which) 3. Holy are three Perfons: (^ Ghoft.

c

8

'f Nominal $ or

ipeaof

2. The At-tributes , thereof, -which are .either

x«

1. Simple* neis.

2. Infinite-nels.

iTUfe %. Under* Handing.

3. Will.

4. Power. 5hMajeAy]

2. Thyownfelfinre- f r. Cotruptfcw.' ,. Ipeft of thy ftate oft 2. Renovation*

'*"

a,

S

"Sb

■A AH

•Sb i. Bythy^

'§ life, in dedi-

•jg > eating thy

O \ felf devout*

g*«ly to ferve

*2

him.

i. Privately in thine own perfon.

j-i. With thy Fa-

* €fc fcjfch«rcfc,Qn. the Sabbath-day.

Extraordlna- f Faffing,,, t rily„by t Feeing, •/.-.:

i» In the Lord*

2. By thy Death, hi dying-

'2* For the Lord.

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ft

v& &mttm c* 0tet?4

Uolefs that a Man doth truly know God, he neither can nor will iwr/&//> him aright; for how can a Man * love him, whom he knomth not ? And Who will aw/&//> him, wfiofc help & Mah thinks he needeth wxi And how mail a Minfeek Remedy by 6r^ who never underftood his Mifeiry by Nature* Therefore (faith the \ Apoftle) Be tha tometh to God, mufl believe that he is, and thai hi is a recorder if them that diligently feek htm.

(j And forafmuch as there can tie no true Pietj± without the Knowledge of God; nor any good tr&ice, without the Knowledge of a ManV orv* felf} we will thereforfc lay down the Knowledge of GodyMajefty, and ^fan^ Mifery, as the firft and chiefeft Grounds of the Praftfce df Piety.

*Tum Denm amare libet, cflm pcrfuafuin habemus ipfum efle bprimuiD maximum, ubiquc prefentein, omnia in nobis efficient tern, cuto in quo vivimus, movemus, fumus. hucer. iiy Pfal. 115. THeb. iu 6. fl Daada imprimis opera eft, ut Deum tiorimus; ^ubtquot felicfes eft trblwnus. Quid iibfcis 1! teipfutxi tiefcis i

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A PLAIN

-DESCRIPfibl

OF THE

£/<?w* and Attributes of Go J; bijt of t

' Holy Scripture 5 fo far fet forth, as evi Christian muft competently know, and j Ceflafily believe, that will be favetL

ALtho* no Creature! carl define what C is, becaufe He is a incomfrehenfibU y a b dwelling in indcceffible Ugh $ yet it ha pleafed his Majefty to reveal hrmfelf in I Word unto us, fo far as our weak Captfity can be conceive him. Thus, — ;

God is that * one, *fpiritual and * infinitely 1 ferfe 8 EJfenee^ whofe Being* h cf himftlf et&hauy. In the Divine EJfence We are to confider Tw Things: Firft, The Diverfe manner of being there in: Secondly, The Attributes thereof.

The drt/erfe manner of being therein, are call 1 * j Perfons.

A Perfim is a 1 diftin&~S*bfijhmecf the 1 wkt> Godhead.

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gfte lattice a pitty. s

There are • Three Divine Perfons, the Father* the Son, and the Hob/ Ghofi :Thefc Three ^r>« are not Three fattTdXSuhftances, but Three diftinft Subfiflences ; or Three .iomv mmmw of Beings, of b <»w and the fame Subfltmce, and Www £/«*«, So that a Perfon y^the G(*#fti</ is an Individual Vnderfianding, and inncomunicahle Subffience, living of it felt, and not fuftained by another.

In the Unity of the Godhead,'"there is a *jbh tditj which is not Accidental; (for God is a mo%t pre J&> and admits no accidents;) nor effeniialT (for God is one Effence only;) but i Perfonal.

The Perfons in this One Effence are but Three, In this e J#^«? there is *£«? & alius, another and another j but not aliud& aliud, another thing ancj another thing.

The Divine Effence in k felf, is neither divided* nor difinguijbed', but the Three Perfons in th* Divine Effence are diftinguiflied amongft them, felves Three manner of Ways,

. i. By their Names, %. By their Order, 3. By their A3 ions.

«Gen.i.a<5.&3.ii.& 1i-7.Exod.10. 2.Hof.i. 4 ,7.Ifc.<$3.o,ia, Zach. 3-a.Hag. a. $,6". ijohny .7.Mat.3. i<S,i 7 .&a8. lojohn 1*, 26. a Cor. 13.13 bSujguUfuntinfinguIi$,&oniniaiJifinguli», ticfingula ipomnIbus,ctunum omnia. Ang.Ub.6. dtWn. f.«fccGca. 1.16. & 3. 2i.&ii.7.I6.tf.8. dPcrfotMBDivinitatisdiftinguun* tur pCTfonalker, five mgibru Cr^iQ-. e Dens eft, iodivil> Vnui m Trimt»te, & ioconfiife tijnos in pait*t#. ?^/».

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S&ef&^rtff&terr*

I. By their Names, thus,

THE firft Perfon is named the EtfA^r; Firft, in rcfpeft of his a - natural Son Chrifi : Secondly, in refpeft of the £/<?#, his * adopted Sons; that is, thofe who being not his Sons by Nat#re y are made his Sons by Gra^e.

The fecond Perfon is named the'&w, becaufe lie is ^ begotten of his? Father'sSubjiance, or Nature y tmd he is called the WW; Firfl:, becaufe the f conception of a JfW in Man's Mind, is the neareft thing that in fotne fort can fhadow unto us the manner how he is eternally begotten of his Father's Sub fiance ; and in this refpedt he is alfo called, the Wifdom of- his Father, Prov. 8.1 1. Secondly, becaufe that by ihim the Father hath from the beginning declared his will for our Salvation ; hence he is called *ly&: 9 quafniy*?, the petfpn fpeaking with or by the Father. Thirdly, becaufe he is the chief h Argument of all the Word of Gpd\ or that WORD whereof GOD fpafce,when he promifed the blefled $eed to the Earners under the Old Teftament.

The third Perfon is named the Holy l Ghofl ; Firft, Becaufe he is ^fpiritual, without a Body. Secondly, becaufe he is fpired 9 and as it were breathed from

■■ a Mat.ii. af.ifc Si7. k Ifa^63.i6.Bph.3.i4,ij. ^foV.30.4^ * Pial. 2.7- c Heb. 1.3. Phil. a. 6, fBaft. /*/>. 5 Johan . Sicat mensco-gitando in feip fam refledicur, & Xo^y internum gignit: itamens itta setfrha <ptx eft Dctis pater, in, ftipfem inteHigendo reflexa a&2*f seternuhi modo inefiabili genuit: Et ficut exterior Aiy©^ toy* iAterioris effigies quaft eft: ita aeterhus ille kiy& <&»sft7*» x*V«terni patris imago eft, & Majeftatis CharaGer. Hcb. i. *• ^Johni:i8«/rra./.4.r.i4>Aasio.43.Heb.i.iXukei4.27johi^ S r 4r Afts 3. aa, 23, *4-s Dfc.tfj.io. 3 Cojr, 13.14* 5 I John 4. **' aCbr ; .3;»7 : . ' ' '" f ' " "' ' < ' ' . ■' ■ •'

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fo/A the * father, and the •&*, that is, proceedeth from them both. And he is called holy % both be-caufe he is b holy in his own Nature, and alfo the immediate c Sanflifier of aR God's eleft People.

z. By their Order, thus.

THE Ferfons of the Godhead are either the Father, or thofe which are d of the Father.

The Father is the c Firft Perfon in the glorious Trinity, f having neither his Being nor Beginning of any other but of himfelf \hegetting his 5^, and together with his Son fending forth the Holy Qhofi from cverlafting. The Ferfons which are of the Father, are thofe who in refpeft of their perfonal Exiflence, have the whole Divine Ejfenee eternally communicated unto them from the Father. And thofe are either from the Father alone, as the Son ; or from the Father and the Son, as the Holy Ghojt.

The Son is the Second Perfon of the glorious Trinity, and the only begotten Son of his Father, not by Grace, but by Nature ; having hiss Being of the father alone ', and the whole Being of his father by an eternal and incomprehenfible Generation ; and with the Fsther fendeth forth the Holy Ghoft. In refpeft of his ahfolute Ejfenee, he is of himfelf; but in refpeft of his Perfon he is, by an

*John2o.n,n.Gal.4.0i Pcti. if, i$.«a Cor. 3. tj. 1 Theft $.13.1 Pecx.ft. d OrigocffcntiaindiviniS nulla eft, origapcrfo-DAram tecum habct in Filio, & ibiricn San&o; Pater ♦mm eft

generationein & paore exiftit: ideoque non eft difliitfy, John & 3<f« & J. 19. Mic. 5.1. John 1.1.

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eternal Generation, of his Father. For the Ejfemce doth not beget an Ejfence^ but the * Perfon of the Father begetteth the Perfon of the $on> and fq he is <W of G^, and. hath from his Father, the begin* ning of his Perfon md Order, but not of Ejfence and 'Time,

The //<$ Gfoy? is the Third Perfon of the bleflfed Trinity, proceeding f and fent forth equally from (I both the Father and the fa*, by an eternal and incomprehenfible Spiration. For as the Son recei-veth the whole Diyine Eflertfce by Generation; fo the Holy Ghofi receiveth it wholly by Spiration, \ This Order betwixt the Thr^e Per/dm appears, in that the Father begetting muft in order be before the $0*-begotten;, and the Fathered Son before the Holy Ghofi proceeding from both.

K Thls Order ferves to let forth unto us t w6 things: Firft, themanner how the. Trinity worfeeth in their external JBions; as, that the Father worktth of himfelf, by the $on and the Holy Ghofi; .the Son From the Father, by the Holy Ghpfi; the Holy Ghofi from the Father and the Son, Secondly, To di-> ftinguifh the firft and immediate beginning, from which thofe external and common Axioms do flow. Hence it is, that forafmuch as the Father .is the > Fountain *n& Original ox t he Trinity-, the begin,

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ping of all external Wor!dog in Relation, and the. Title of Creator in the Creed are given in a fpecial Manner to the Father; our Redemption to the So*, and our Salification to the perlbn of the Holy Ghoft, as the immediate Agents of thofe Anions. And this alfo is the caufe why the Son y as he is Mediator ■, referreth all Things to the f Father, not to the Holy Ghoft ; and that the Secure fo often faith, that we are || reconciled to the Father.

This Divine Order or Ouonomy excepted, there is neither fir ft nor laft, neither Superiority nor inferiority, among the Three Perfens', but for Nature tbey are 90-effential, for Dignity co-equal, for Time co-eternal.

The whole Divine Eflence is in every one of the Three ferjhnsi but it was incarnated § only in tlie Second Perfon of the Word, and not in the Perfon of the Fathers of the HolyGhoft, forthree Realons. Firft, That God the Father might the rather fet forth the greatnefs of his Love to Mankind, in gi-ying his Firft and only begotten Son to be incarnated, $nd to fuffer Death for Man's Salvation.

Secondly, 0 ^ That he who was in his Divinity the Son of God, (hould be in his Humanity the Son of

*Hitac Dei nomenfepein fcripturis Patri jul)' Ifcojfiji tribui-tur Join 14.1. Rom. 8.2. j Cor. 8.6, x Cor. 15.24. f Matrh. 11.1 j f a6,a7.Johns.i9,2o,ai, 22, a3.& 11.41,42,6c 12.4^. laCor.j. 18. tfc. $Incarnatio verbi oroprife non patri, nee Spintui Sando nifi ^iudM«r x)3*iW}»??w compctit. Damrf. 1. deOrth.fd, c. 13. Ifltykvit carnemChrifti pater. &Spiritus S, fed majeftate, non fufc ceptkme. Awg.Serm.i* dtTmf. Jtbn 3. i6.Rok.8.i a. & j. 8,10. Hoc mimmfcedusfemper mens cogitat, uno Hoc tu ne dubita fede-re jjarta falus, M*Aw. H Ut qui crat in divinitatc Dei Filius, fie-retio hnmanitate faominis FUins,ne nomen filii ad alteram trao» wet; Qui non effet sterna nativitate Filip*. jug.

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Man; left the name of Son (hould pafs unto another, who by his eternal Nativity was not the Son.

Thirdly, Becaufe it was a meeteft that That Perfon, who is the fubftantial Image of his eternal Father, ihould reilore in us the fpiritaal Image of God, tyhich we had loft.

In ^.Incarnation the Godhead was not turn'd into the Manhood, nor the Manhood into the Godhead; but the Godhead as it is the fecond Per/on, or Word, affumM unto it the Manhood,thzt is, the whole Nature of Man, Body and Soul; and all the natural Properties and b Infirmities thereof, &* excepted.

The fecond'Perfon took not upon him the c Perfon of Man, but the Nature of Man. So that the 6 Humane Nature hath no perfonal Subfiftence of its own (for then there Ihould be two Perfons in Chrift) but it fubfifteth in the Word, the Second Perfon. For as the Soul and Body make but one Perfon of Man, fo the Godhead and Manhood make but one Perfon of Chrift.

The two Natures of the Godhead and Manhood are fo really united by a perfonalZ/nion, that as they can never be feparated aflmder, fo are they never * confounded; but remain ftill diftrnguifhed by

« Congruebat filium aflumcrc humanam naturani, uc bst per-ibna quae eft fubftantialis imago sterni Patris reftitueret iroagi-nem Dei in nobiscorruptam. Atban. b Hek 3.17, i3. & 4* 15. Ia« firmitates merae privationis non pravae difpofitionis. c Hnm&na natura eft diftinftum indiyiduum a natura divini, etfi non fit di-ftinfla perfona, Keck. Sjft.Tbtol. lib. 3. pag. x 19. dUniri hypoftari-ce. Deum & hominem, niki> eft aliud quam naturam humaaam non habere propiam exUbntiam, fed aflumptamefle fc Vetbb «-terno ad ipfara Verbi&bfiftentiam. Bellur. d§ incarnstJib. 3. c*f* 8. « Sal vis & diftin&is manencibus proprietatibus naturetan* aflfu-mentis, quam affumptae.

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their feveral and ellential Properties which they had before they were united. As for example, the /», finitenefs of the Divine, is not communicated to the humane Nature, nor the finitenefs of the Humane, to the Divine Nature.

Yet by reafon of this perfonal Vnion there is fuch a communion of the properties of both Natures, that That which is proper to the one, is fometimes attributed to the other Nature. As that God purchafed

* the Church with bu own Blood; And b that he will Judge the World by that Man whom he hath appointed. Hence alfoit is, that tho' the Humanity ot Chrift be a created, and therefore z c finite and limited Nature, and cannot be every where prefent by aftual Pofition, or local Extension, according to his

* natural Being; yet becaufe he hath communicated unto It the perfonal Subfiftence of the Son of God, Which is Infinite, and without Limitation, and is fo united with God, that it is no where fevered from God; the Body of Chrift, in refpeft of his *perfonal Being, may rightly be faid to be every where.

3. The Attions hj which the Three Perfons he difti^guijhed.

THE Actions are of two Sorts, either External, reipe&iag the Creatures; and thofe are after ' a Sort common to every one of the f Three Perfons: or internal, refpcfiting the Perfons only amongft themfelves, and are altogether Incommunicable.

aSfts so. a'Jf."* A<&7- 31. «Dr- AV/iof the Church j Book 3. C. 3j. d secundum efle naturale, Chriftus non eft ubiqne. « So-CiindiMB.efle.pcr£bq9l4 Chiriftus eft ubigue. f Inoperibusadextra trcs pexGons opcaunur finmlj fervaco ordine pertonarnm in ope. Undo. - , ••'< ■-■'■•

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The External and communicable Anions of the three Perfons, are thefe, h The Creation of the World, peculiarly belonging t) God the Father : The Redemption of the Church to God the Son: And the Ratification of the Ele& to God the Holy Ghoft. But becaufe tfe * Father created, and ftill governeth the World bytheSor^ in the Holy Ghoft ; therefore thefe external* Aft ions are indifferently f inf Scripture, oftentimes afcrib'd to each of the Three Perfons, and therefore adPd communicable and divided Actions.

The internal ltd incommunicable Afti*n$ y or Properties of the Three Perjbns, are thefe:

i. To beget; and that belongeth only to the father, who is neither made, created nor begotten of any.

a. Jobs begotten; and that belongeth only to the-Son, who is of the Father alone, not made, iror created, but rbegotten* ;, 3. To proceed from both ; and that belongeth only to the Holy Qhoft, who is of the Father and the Son; neithgr m^de ? nor created, nor begotten, but proceeding, "

So that when we fay, That the Divine Effence is in the Father unbegotten, in the Son begotten, and in the IJoly Ghofi proceeding ; we make not Three EJfences 9 but only (hew the divers manners of frbfiftingy by which the fame moft fimple, eternal and unbeaten Effence fubfifteth in each Perfon :

* Rein. 11*36 f As Redemption, AQs 16.18. and Sanftification, 1 Pet. 1.a. to the Father; Creation, 1 Johns, and San&ification, 1 Cor. 1.1. to the Son; Creation, Pfil. 33. 6. and Redemption, Sph. 4.30. to the Holy Ghoft ; joyntfy all to each, I Cor. tf. 11, Qffra Trinitatis ad extra indivtfa, ad into* dtvifa.

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Namely, that it is not in the Father by Generation; that*it is in the Son communicated from the Father by Generation: And in the holy G^/? communicated from both the Father and the Son by proceeding. Thefe are incommunicable Jit tons, and do make not an ejfential, Accidental, or rational, but a r**/ Diftiodion betwixt the Three perfons. So that he who is the Father iir the Trinity, is not the£**r He who is the Son in the Trinity y is not the /u-flfer* He who is the Holy Gho/t in the Trinity, is neither the Sonnet the Father, but the S/>/W/, pro* ceedhag from both l Tho' there is but One and the fame Eflence common to f all Three. As there* Jforewe believe that the Father is Go J, the So* is God, add the Maly Ghoft is God: So we like wife believe that God is the /^/fer, • God is the &>*, and God is the fifWy Gftqft But by reafon of this real Diftin&ion, thePerfonoftheone is not, nor ever can be the Perfon.of the other. The Three Per* fcns therefore of the Godhead, do not differ from the Effince but || formally : But they differ really one from another, and fo aire difttnguirtiM by their hyfoftatkal Proprieties. As the Father is God, b*> getting dod theS6fi f : The Son isGod, begotten of

* Perfonas nomen, pop eft aliquid ab dTentiiabftra&iin, ac fepa-ratum: iate Tkf. #xh}< Perfona eft ipfiheiTentia Divina, con* ttag* ftjUcirtum ^pcculiarem fubfiftcndJrinodwn. Zmubiw. Pet* fona gigfiit> & gfemtujr •rEffcntia nee gignit» nee gigniuir, fed tommaracatur. Al&uL + Quom unum cogito, trium incompre* benjpbUiluccinvoIvbr. JtouVm.|tyamvi$peiTOna cum Eflentii rion £t£puuno idem,. ffp^ often ab e& eft omnuio eliud. Diflert enimpon numero, quia in nc Divinis fbret quacernitas; nonrc q*m eflentia de pcrfonispradicatur, fed formal! ter,W a&j,^ five ration* ratiocinante: Eileittia Divina non differt * perfonis, tic

S, £ reta*. fid at res i £ui$ modis 2 nmnin Deo non eft res & > fed its & modus rei, . .«

God

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God the Father: And the /£>/? GAq/? is Gorfj proceeding from both God the Father,and God thiSort.

Hence it is that the Scriptures ufe the Name of God two manner of ways: Either ■ EJfentiatlj, and then it fisnifieth the Three Perfons conjointly $ or b perfooafiy, and then by a Synecdoche it fteaifl-eth but one of the three Perfons in the Godhead', As the Father, i Tim. *. j. or the Son, Afts 10. i8i t .Tim. 3.16. or the holy Ghojt, AQs f. 4. iCor.6.1 6.

And becaufe the Divine Effence (commonto all the Three Perfons) is but one, we call the fame, Vnity. But becaufe there be Three difiinB FeffifHs in this one indtvifible Effence, we call the fame* Trinity. «So that this Vnity'm Trinity, and Trinity in Vnity is a holy *Myftery, rather to be reli-gioufly adored by Faith, than e curioufly fearcfc ed by Reafon, further than God hath revealed id his Word*

Thus far of the Mverfe manner of Being in the Divint Effence; new of the Attributes thereof

ATtributes are certain defcriptions of theDiviae Eflence,deliver'd in the Scriptures according to the weaknefs of our f Capacity, to help us the

■ - - ' ■■ —— - ;

a in*JS<. Nomcn Dei eflentiaMter pofitum, tion'mirttfc Fllhim & Spiritum San&um,auim Pattern defignat. b «fevptf rtffr * Sacral mentum hoc vcnerantfudt non lcrutandiijii, munttodo.praralicii , fit in imitate, & unitas in ptaralitate. Scintaft hoc,tefrciitaseft; credere, pictas; nofle Ve*fr, vita «tcnta. Utht « Neque atf lodpeni dumdigne dc Deo lingua fufticir, nequead percJrienfltim iiitclledi us prxvalet; fHagis ergo glorificare nos conVemt Dettw,qtiofrta^

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better to underftand the Nature of God'/ Eflence, and to difcern it from all other Eflences.

The Attributes oi God are of Two Sorts, either motnittal, or real.

The Nominal Attributes are of Three Sortl i. Thofe which fignify God'j Eflence. a. The Perfoos in the Eflence. 3. Thofe which fignific hu Effential Works.

Ofthe firft fort is the Name * Jehovah, or rather "fjebueh, which figoineth the eternal Being cf hmjelf in whom being without all beginning and end, all other Beings both begin and end, Ifa. 41. 8. Tfalm 83.18.

God tells Mofes, Exod. 6. p That he was not known to Abraham, Ifaac, and Jacob by his Name Jehovah . Not but that they knew this to be the Name of God; (for they uted it in all their Prayers) but becaufe

real Pofeffio* of Cantons Land, and fo to be not

only God Almighty, by whom all Things were made; but alfo ferforming indeed to the Children that which he promifed in his Word to the Fathers, which this Name Jehovah efpecially fig. nifieth. And for this caufe, lUofis calls God firft Jibovah, when the universal Creation had its abfo-

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*fhto& if. 3. ab H*vkh vel Hajth, Effc: nam ita Deus eft 4 fripjo, ut fit fuum cffc, & *i/Joafr. Omnes hujus nominis litem font (jpiralcs, ut denote t*r Deum die Spiritum. p. Mar. he. com. tap. ai. F. VUntan. A arc. firm. c. i. tjehorah non habet plurale, &m I&^PCtirufcli vero Deo tribuitur. || Locus Exdi. 6. 3. intelligcndus eft d^gndibus divuiitnmpttefaaiontim. Ger. l$c. 3. it Nat. Dei. &T[iVftri{>ttif& reitone dicuntur fieri, qpancfa fiunt manifefbe:, SftwbSmSphittis^SinQns'Aondtun crat, id eft; nondum inno-

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lute iking, Gen. x. 4. And this admirable Name is graven on the Decalogues Forehead, which -was pronounced upon the Ifrdelites Deliverance to be the Rule of Rigbteoufnefs, after which they fbould ferve their Deliverer in the promifed Land*

This Name is fo full of Divine Myfteries, that the Jews hold it a Sin to pronounce it; but if ic be no * Sin to write it, why ftiould it be unlaWf fill to pronounce it?

This holy Name of God teacheth us,

Firft, What God is in himfelf; namely, 1? art eternal Being of himfetf

Secondly, How he is unto others, becaufe that from him all other Creatures have received their f Being.

Thirdly, That we may confidently believe hi$ Promifes, for he is named Jehovah, not Only in refpeft of Being, and caufing all Things to hi; but efpecially in refpeft of his \\gratiou* Promifes^ which without Fail he will fulfil in his appointed Time, and fo caufe that to be,which was not before. Vtad fo this Name is a golden fledge unto Us, that becaufe he hath promi/ed,he will furely upon otlr'f H£ fenhance forgive us all our Sins; at the Time of Death, receive our Souls; and in the RefurrtSfidfy raife up our Bodies in Glory to life everlaftingi

The fecond Name denoting GodV Effence is Erjtjeh; but once read, Exdl 3.14. of the fcjne root dm JEHOVAHis,and fignifieth I AM,of I WILL

BE; for when Mojes asked God by what Namehei.

——- • ■ * ". " 1— " \ .

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fhould call him, God then named himfelf £hejeb 9 A/her Ehejeb ; / am that I am, dr / wiU be that I mSbe ; fignifying, that he is an eternal, unchangeable Being: For feeing every Creature is tempo* tary and mutable, no Creature can fay, Ero qui tro, I will be that I mB &e+ This Name in the New Teftament is given to oiir Lord Chrift, When he is called Alpha and Omega, the beginning and the ending * which is, which was, and which is to come, thi Almighty, Rfev; i. 8/ For ill tithe paft arid to comej b aye prefent before God. And to this Name* Chrift himfelf alludeth, John 8. %%. Before Abraham was* 1 arn.

This Name fhould teach us likewife to havd always jfrefent in our Minds our firft Creatiom prefent Corruption, arid future Glorification; and not content our felves with, 1 was good, or / vrim be good, but tobe good prefcntly; that whenever God fends for us, he may.find us prepared for him. The Third Name is Jah, which as it comes of the fame Root, fo is it the contraft of Jehovah, and fignifietb Lord, becaufe he is the f Beginning and Being of Beings. It is a || Name for the riioft part afcribed unto God * when fome notable Delivers ance or Benefit comes to pafs according to his former Promife; and therefore ail Creatures in Heaven and Earth are commanded to celebrate and praife God in this Name Job.

^ he Fourth is xfe®-, Lord, ufed tifteii in thfe New Teftament $: For xJ?*, or «**&*, fignifietlv / am

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Hence a**©- Iignifieth the fiHiHTence cjF a Thiog, or Authority. When it is abjblufely given to God, it anfwereth to the fcebrewNzmeffiovah) and is fo tranQated by the Seventy Interpreters ;.fqr God is fo a 2>t/, that he is of * himfelf Lord, of all. : This Name fhould always put us in Remembrance *o f obey his Commandments, and to fear jtiis. Judgments, and fubmit our felves to his bkfled Will and Pleafure; faying with Eli, ft is the Lord, Jet him do what feemeth him goody i Sam. J* 18*

The Fifth is Gih< God, Six Hundred times ufed in the New Tcftament* and the prophage ;Wriiters commonly. It is derived jj *VJ *S $$y; Becaufe he runs through, and CompafFeth all Things j or «va ™ a!$M>} which fignifieth to burn aqd kinw> for God is Lg£f, and the Abthor both pi Beat f $ £g£f, and L/f* in all Creatures, either ^mediately of himfelf, or mediately by Secondary Caufes; This Name is ufed either improperly, or proper* ly. Improperly, when it is given either figure tively to Magiftrates, or falfly to Idols. But when it is properly and abfolately taken, it fignifieth the eternal E(fence of God, being above ail Things, and thro 9 all tilings; giving Life and Light to all Creatures, and preserving and governing them in their wonderful Frame and Order, God feeth all in all Places; let us therefore every where take Heed what we doin his Sight, -

Thus far of the Names which fignifie Qofs EJfexce.

4 £v]oKvet&. Polan. Synt. Theol, 1. i. c. 6. t Mai. t.^^Wato iri Cratil. Hlnc illqd Virgil. DsumiiOTQue irepttdmifeft Terrtfc *uc traftufque maris. Zanch. $ Dtus tft ha im#,j

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The Name which fignifieth the perfons in the 4^ 7^, is chiefly one, * Elohim.

Ehhim fignifieth the mighty Judges: It is a Name of the plural Number, to exprefs the Trinity of Per* Tons in f Vnityoi Effence. And to this purpofe the fiofy-^hofihtpantth. the Holy Bitle with this plural Name of God, joyned with a Verb of the Angular Number, as Elohim Bara t Dii ereavit || The mighty Qa4s, or rather aS the Three Perfons iff the Godhead created. The Jews alfo note in the Verb Wp Bora confifting of Three Letters, the My fiery of the Tri-joity, By 2 Beth, Ben, the Son $ byn Refc Ranch .the Spirit; by K Alefh *b the Father. , But this holy My ftery is more clearly taught by Mofes, Gen. 3» »j. And Jehovah Elohim/aid, Behold the Man it become as One of ut. And Gen. 19. ^.Jehovah rained apoB.$odom and ufm Qomorrah, Brimfione and Fire from Jehovah out of Heaven j § that is God the Son, ffom God the Patlter, who hatbtommittedaA Judgment unto the Son, John 5.12., See Pf$l, } 3. 6, /fa. 6. 8,9,1 o. The lingular Number of Elobirn isEbkk, derived Of 4lab, befivore; becaufethatin aD weighty Cawf^s, when Neceffity requirethan Oath! to decide the Truth, we are only to 1 wear by the Name of God ; which is the great and right* ecus Judge of Heaven and Earth.

This Name Eloab is butiejdom ufed, as Hahah 3- 3-5«»*l4» 9- & jkte.4. & 15.8,3 6>; Pfaf.tf, 31.

*Nomen Hihim eft perfonarum AwwlTOwr. j*//frtf. *f (fcutim £-UhiM-ic uni-perfoni dicitur, Synecdochice dj&um eft propter Eflcpti? muwtem. 7w». 1 Tbe like you may read D«r 6.4. Jojh. 24.19. jlSic mirens Aretbnfius in Smyrnenu Concilio fanfte ex-poftfc Stetat. Ettltf. fl#. /. 1. *• 30. •

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20 X!)e pfrfflce of pitty.

Pfal. 1147. Once it hath a Noun plural joyned to it, Job 35.10. * Nonefaith, where isEloah Gofai, the Mmighty my maker ? To note the Myftery of the eternal Trinity. Many times alfo Elohim the plural number is joyned with a Verb fingluar, to exprefs more emphatically this Myftery, Gen.tf.j.xSam* 7.%$AJo[b. xq. 1 9'Jer.io.to. Elohim is alfo fome-time Tropically given to Magistrates, becaufe they areGodV Vicegerents; as to Mofes, Exod.7a.3F*-havah /aid unto Mofes, I have made thee Elobim to Pharaoh, that is, I have appointed thee an AmbaC-fador to reprefent the Perfon of the true three^one God, and to deliver his Meffage and Will unto Pharaoh. As oft therefore as we read, or hear this Name Elohim, it (hould put us in Mind to confi-der, that in om Divine Effence there are Three ii» jlinff Perfons, and tfat God is Jehovah Elobtm*

How follow the Names, which fignifie GoJPs EJfential Works, which are thefe Five efpccially.

1. f^ L, which isas much as thzftrongGod, ||and £j teacheth us, that God is not Only mod ftrong, and Fortitude it felf, in his own Effence, hut alfo that it is he that giveth all Strength and Power to all other Creatures. Therefore Chrtflr is called, Ifa.9.6. El Gibbbr, theftrong, meft mighty God. Let not God^ Children fear the power of Enemies, for El $ our God is ftronger than they.

1 ■ 11 ii ■■ 1 ■ ! ■■ ■ i i n* » ii i n ■■■> U | i

* This place well urged had grinded ^r/iw in pieces* f ElohSfflKe* dofchiiri Hii,diifantti ipfe. M Hence £// in Hebrew, as Jt41tfA.27.46, mi Ehi infyriat; uMarh x 5.3 i.dochfignifiCjfltQrG*/, a Chron.32.8.

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x. Shaddaiy* th&tis, Omnipotent. By this Name God ufually ftyled himfelf to the Patriarchs, / am El Shaddai, Jheflroni God Almighty. Becaufe he is perfe&ly able to defend his Servants from all Evil; to blefs them with all fpirituaf and temporal Bleflings; and to perform all his Promifes 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 cfChrift. This may teach us with the Patriarchs to put our whole Confidence in God, and not to doubt of the true Performance of his Promifes.

3. t Adonsiy My Lord, this Name as the Mof» forets note, if found One Hundred and Thirty Four times in the old Teftament; and Logically it is given to Creatures, but properly it belongeth to God alone. It is ufe&Mol. i. 6*. in the plural Number, to note the Myftery of the Holy Trinity. If I be Adon'm, Lords, where is my Fear ? Adoni, the Angular j Adanim the plural Number. This Name is given to CAr/j?, Dan. 9. 16. Caufe thy Face t$ /hint upon thy San&uary, that is defolate, for .Adorn (the Lard Chrift) his fake.

The hearing of this holy Name, may teach eve-

< Mn M MMM.waB«H " M,M,MHaaiiaHinMaaaa " '^mm—m% i I i ■

*ThcLXXturnit4rArV^wf. It 1$ dcrivcAofo^ f fufficicn^ cy, and the Relative^, thefrmethat Ml*?w, or of Sks4, adug, becaufe God feeds his C hrldren with fufficiency of all Grace, as th* lovingMother the Child withthe Milk of her Brtafts* f A Nan» compounded of Ai, My, and Ad*n> Lord Adon derivatur abEden, bafis, qui* Deus eft fiindamcntum Scfuftentator omnium creatq* varum. Hinc Adon, Dominus, cui rei domeftice enra incumbitt & ei tanquam columns innititur. Quandode creaturis ufurpatu* Adonai, eft Jod cum patach : Sed de Creatore cum qtftyetz* Ah Ado**! ijmn4ffe vide^wr pthn^corum '4&tra|.

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ry Man to obey God's Commandments, to fear him alone, to fuffer none befides him to reign in his Confluence, to lay hold (by a particular Hand of Faith) upon his Word and Promife, and to challenge God in Chrift to be his God, that he may fay with 7homos, Thou art my Lord and my God.

4. Helion y that is moft High, PfaL 9. x. & 91. $*• e5* 91.9.0^.4.1 7,144x7,3 4. ^#j 7,48. This Name Gabriel giveth unto God, telling the Virgin Mary that the Child which fhould be born of her, fhouid be the * Son of the mofi High, Luke 1. jx. This teacheth, that God in his Eitence and Glory exceedeth infinitely all Creatures in Heaven and Earth. Secondly, That no Manfhoujd beprdud of any earthly Honour or GreatneJL f Thirdly, If

" we defire true Dignity, to labour to have Communion with God in Grace and Glory*

5. AbbAy a Syriac Nfarfie, figdifying Father, Rom* 8. f 5*. This is fometimes usM f$mtia1ly, as in the 'Lord's Prayer; Secondly, Tvrfinally, as Matt.i i.Xf. For God is Chrift\ Father by Nature, and Chriftiant 6y Adoption and Graced Chrift is calPd the ever/aft* ing Father 1 Ifa.9,6. becaufe he regenerates us under the New Teftament. God is alfo calPd §the Fa* 'iher of Lights, Jam. 1.17. becaufe God dwellethin inacceflibie Light* 1 Tim.(>,i6. and is the Author, not only of the Suns Light, but alfo of all the light, -both of natural Reafon, and fuper-natural Grace, ^ which lighteneth every Man that cometh into the — ; • : r-r-* " ■ ' '

*j*\*W™~, s ? the Deyil ftiled Chrift the Son of God, the

s earthly

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World. This Name teacheth us, chat all the Gifts which we receive from God, proceed from his meer Batherly Love. Secondly, That we fhould Love him again as dear Children. Thirdly, That we may in all our Needsand Troubles, be bold to call upon him as a Father, for his help and fuccour. Thus fhould we not hear of the facred Names of God, but we fhould thereby be put in Mind of his Good* nefs unto us, and of our Duties unto him. And then fhould we find how comfortable a thing it is, to do every thing in the Name of God. A Phrafe ufuai in every ManV Tongue; but the true comfort there-, of f thro' Ignorance) known to few Mens Hearts.

It is a great Wifdom, and unfpeakable matter of

the ftrengthening of a Chriftian'i Faith, to know

how in the Mediation ofchrijl, to invocate God

by fucb a Name, as whereby he hath manifefted

himfelf to be mo ft willing, and beft able to help and

fuccour him in his prefent Need or Adverfity. The

ardent defire of knowing God, is the fureft Tefti*

mony of our Lowe to God, and of God'j Favour to

us. Becaufe he hath Jet his hove upon me, therefore

mil 1 deliver him ; I will fet him on high, becaufe he

hath known my Name: He {ball colt upon me, and I

. mlf anfaer him, &c. Pfal. 91.14,1 j. And it is a

great ftrengthening of Faith with Underftanding,

to begin every Action in the Name of God,

Thm far of the Nominal Attributes.

The red Attributes are of Two Sorts j either rtfoUte, or relative*

The dfolute Attributes are fuch, which cannot

iwzPY Sort agree to any Creature, hut to God alone*

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Thefe are two ; Simplenefs, and Infinitenefs.

* Simplenefs is that, whereby God is void of all Compaction, Divifton, Multiplication, Accidents, or parts compounding, either fenfible, or intelligible 5 fo that whatever he is, h$ is the fame eflentiaily.

It hinders qot GodV Simplenefs that he is Three, becaufe God is Three, not by composition ofPart)^ but by cq exiftence ofPerfons.

f Infinitenefs is that, whereby all things in God are void of all Meafure, Limitation, and Bounds;, above and bpneatb, before and after.

From thefe Two do neceffarily flow Three other fhfolute Attributes.

1. Vnmeafurablenefs, or Ubiquity, whereby he is pf infinite E^teqfion, || filling Heaven and Earth, containing all Places, a^d not contained of axiy Spac$, Place, or Sounds, and being no where abfent, is evpry where prefent.

There are Four degrees ofGod** Prefence: The Firft is Vniverfat^ \>y Mfhich God is tepktively every where, inclufivtty no wjiere.

Secondly, Special, by whi<?h God is faid to be in Heaven, becaufe that § there his Power,JVifdom, and

'* V inceiligcuitix haberit atiquicf fimile materise, al : qutd ftmile > formae. Solus Deus fimplex eft, in quo nihil in pof cntli, fed in a&u Omnia, imo ipfe putus," primus, medius, ulfur-u* afr-.: . Seal. Exerc tf. Se8. 2. Juft. Martyr, an. 1 29. ad Orthdoxos. t InteiKgea-ilx, cum fint cryia alia ab infinito Entc, finita eiTc needle eft : *iam dub infinita hecfueunt effe, neque in natura, neque extra naturam, f {Tent n. duo principia prima. Seal. Exerc. 359. Se&. J. ||Afts7.48.^fal.t45.Job.ii. 7,&c. 2 Chron. 2. 5,<J.Pfal. 139 ^ &c. Jer.23. 23,24. Deus eft unique, nonitaut in a*midia pane fit (diTnidiuSj'aut tan<$uamin tnajore parte major Dei pars fir, in minora minor j fed ubique totus, & in feipfo totus eft. Aug. Deusejft lntellc&ualijrSphaera; cuius centrum eft ubique, circumferential Verd riufquam. mfm. $ PAL 19. i. Hof. a. *i. '

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Goodnefs.vi in a-morc excellent manner feen and in-• joyed ; as alfo becaufe that ufually he doth from thence pour forth his Blejftngs and judgments.

Thirdly, morefpeciol, by which God * dweieth in his Saints,

Fourthly, mofi fpecial, and altogether lingular, by which the whole fulnefs cf the Godhead b dweSeth in Chrifi bodily.

x. Vmhutgeablentfsy whereby God is void of all change; both in refpeft of his • Eflence, and 'Will. '

3. Eternity, whereby God is without beginning of Days, or end of Time, and without all Bounds of 'Preceffton or Saccefton.

Thus far of the Abfolute Attributes; now of the Relative, or fitch which have Reference to the Creatures.

Thofe are Five. I. Life. %. Vnderfianding, 3. WtL 4. Power.

5- Majefly. i»'T 1 'HE Life of God, is that, by which, as by J. a moft pure, and perpetual A8 y he not only liveth of himfelf, but is alfo that ever and overflowing Fountain of Life, from which all Creatures derive their f lives \ fp as that in him.they

a1C0r-3.16.and6.19. aCor.6.16. 1>Col.a.8. cR0m.La3.IiL 40.18. Pfel. io;.i7,&c. d Rev.i.8. 1 Sam. 15.39. Numb.33.19. Mai. 3.6. Rom. 11. 39. Jam. t. 18. Pcenitentia cum de Deo enuncia-tur, non affeflum in Deo, Ted effe&um Dei in hominibus figni-ficat. Alfitd. e Ifit. 44.6- Jam. 5-19. Dan. 6. a6.Heb. ia. Rev. 4.8. Creaturx quxdam sternx funt \ pofteriori: \ priori fblus Decs eft seternus. 4lJltd.Lex.Tbetl.c*p. 3, f AGs 17.35,28.& 14,15. Pfil. 4». a. & 36.19. John 5. 26. Hep. 3.1 v

live,

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live, move, breathe, and have their being. And becaufe only his Life differs not from his * EJJence ; therefore Godisfaid<w/f to have Immortality, i Tim* 6.16.

i. The Vnderjtanding or KjtOwledgeoi GOD, is that vyhereby (by Mr /wr* ^5f) he moft perfeftly f knoweth in hinjifelf all Things that ever we re, are, or Jhall be : Yea, the Thoughts and imaginations of Mens Hearts. .

This Knowledge of God is either general, by which God knoweth (imply all Things eterflally,.the Good by himfelf, the Evil by the G^op^ofite to it, . impoling to things contingent, the lot of Contingency, and to things Necejfary, the Law of tfeceffity. And thus knowing all things in and of himfejf, he is the Cauf* of all the Knowledge that is in all, both Men and Jngels. Or, Secondly, fecial, calPd the Knowledge of Approbation, by which he particularly knoweth, and gracioufly ackpowledgetk only his Eleft or hjs own.

|| Vnder(landing alfo contains the Wifdom of God, by which he moft wifely created all Thingsfof no-thing, in Number, Meafure, and Weight, and ftill ruleth and difpofeth them to ferve his own moft holy Purpofe and Glory.

*Henceit is, that as God is calPd of the Hebrews Ehejeb, fo likewifc Echeje: And as of the Grecians, o £r, fb alfo o f Sv : and as of the Lannes, ftimum e*s> fo alfo frimum vtvens: For to fc f and to live, is all one and the fame in God. t i Kings 8. 39. Pfal.44. si. &139.T. &c.Jer.i 7.10. & 20.12. Luke 16.15.Afts 1.24. Heb.4.12. Rora.11. 33. &16, 17. i Tun. 2. 19. Matth.7. **• Ulhtellc&us,fcientia,8c iapientia, in Deo non dmingnuntilr. TV/ail Nam fapientia in ho-

Flatonicks term God ^07}^ all-eye, feeing all.

a- The

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3. The Will of God is that, whereby of* Necef-fity he Willeth himfelf, as the fovereign good\ and (by willing himfelf) willeth moft* freely c all other good things which are out of himfelf.

The fVMofGod) though in it felf it be but one, as is his Effence\ yet in refpeft of thediverfity of Otje&s 9 and Effefts, it is calPd in the Scriptures by divers Names: As,

T i. Lwe> whereby is meant GodV eternal

d good WiOj whereby he ordaineth his Eleft

to be freely faved thro'Chrift, and c be-

ftoweth on them all neceffary Graces for this

Life, and that to come, £ taking P/eafure in

their Perfons and Services.

\ 2. Juftice, «is God'i cenftant WiS,whcrxby he

i h recompenceth Men and Angels, according

to their Works: * punifhing the impenitent,

according to their Deferts, calPd the Juftice

of his Wrath ; and k rewarding the faithful,

according to his Promifes, calPd the Juftice

of his Grace.

3. Mercy y which is l God'j tqeer goodwill, and

* 1 Tim.2.j. Rom.9.i9. Eph. 1.5. b Deuf voluntatefui cunft* Conftituit. Trifrndn ±.Dial. Plin. Hinc Orpheus Deumvocac necef-fitatem; c rationefc. inferiorum, quod omnia ipfi parerecoguntur. € Voluntas Dei Temper impletur, aut de nobis, auc £ nobis. De nobis impletur, fed camen non implemus cam, quando peccamus; A nobis impletur, quando bonumfacimus.^«g.Ew<r£.<:. 100. Rom.9: 3i.i3-Jam. 4 i.ai. d 1 Jqhn.3.1. « Pfal. 45.7. ** Gen.4.4. * Norma juftiti* divina, eft Dei voluntas. Quiasnim vult, ideoeft juftum ; non quia juftum,ideo vuk.Eph.i.ii.b Rom. 2.5. 2 TheflLi.6.&:c. ,<a Tim,4.j. Deut.7.9,10. • Deus principium & finem & media re-v rum omnium tenens,re&aque line* inccdero,£veftigiohabec iixtu*

divine legis vindicem, flmul ut quicquim San&ionum ejus pr*. .tprmiuum eft. Arifhu lib. de munch. k Rom. 9.1 j,i6. Ezek. 16. 6. 1 Pw.io?.8,&c.Tir 4 3.4.SemDerinveniesl>eumbenignioremquam te culpabiliorem. Serm. 1 1. Bern. VindiSae gladium mifericordis rteft (cmpcr acuit. Nlcefh. lib. 17. cap. 3. ready

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ready Affedion to forgive a penitent Sinner* notwithstanding all his Sins and ill Deferts.

4. GooAnefs, a whereby God willingly comma-nicateth his good to his Creatures: And becaufe he communicates it freely, it 1% termed Grace.

$. Truth, whereby b God willeth con ft Ant ly thofe things which he willeth .• effe&ing and performing all Things, which he hath fpoken, in his appointed Time.

6. Patience, whereby God willingly forbearetb to puniih the wicked, fo long as it may ftand with his Juftice, and until their c Sins

. be ripened.

Ad pan&m tardiu Deus efi } adfr/emU velox ; Sed pen/are folet vi graviore moram.

7. HotineJS, d whereby GodV Nature is fepa-rated from all ProphaneneJS, and abhorreth all Fikhtnefs: And fo being wholly pure in himfelf, delighteth in the inward and outward Purity and Chajlity of his Servants, which he infufeth into them.

8. An</er % e whereby is meant G od'/ mod cer*

*i*ial. 145.7,9,16. Matth.16.17. In crcaturismultainvcniuntur bona, ergo Creator multo magis eft bonus. Imo i\f\iyA*ii ipfum •bonum.^Jof.13.14. Pfal.i49.6.Numb.23.i9.Veritaseft barmonia turn infelle&fts & verborum cum rebus, tumetiam rerum ipfarum cum Ideis in mentcdivina. Keckerm. Veritas Dei in verbis, fides nDci dicrtur, qu6d cert6 riant, qua ab ipfo difta font. Item con* ftxntia, quia fententiam noh rhutat. Polau. * 2 Pet. 3.9. Rom.2.4. Gerhs.16. * 1 Pet.i.y,iT*heff.4.3.Heb.ia.i4.Mark 15 9.Quanta ian&iras Dei, a£ cujus afpcftum fan&i Angeli oculos pro lua te» nuitare alis ve}antes clamant, San&us, Sanftus, Sanftus, Jehovah Sabaorh ! Ifa.6i2,3. t Pfal. 106.23,29,40,41. Numb.2y.11. Ira Dei von eftaliudquW voluntas puniendi. Aug. 15. deCivit. Dei. c. if. Anfel. lib. 7. tap.6.Cut Deus Horn. Furor & ira in Deo, non paf-% fionem mentis, fed ultionisacerbitatcm notant. G*rtb. injifc-19*

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tain and juft Wti in Chafiening the EleS; and in revenging and punifhing the Repro-bate for the Injuries they offer to him and his Chofen; and when God will punifli with Rigour and Severity, then it is termed Wrath, »temporal to the Elefr, b eternal to the Reprobates.

4. The fotver of Goaf is that whereby he* can limply and freely do whatfoever he will, that is a-greeable to his Nature: And whereby (as he hath

' made, fb)hcM]ruleth Heaven and Earth, and all things therein. This Almighty Power of Goo' is either abfolute, by which he can will, and do more than he willeth or doth, Matth. 3.9. and ao. 5 j. Rom. 9. 18. OraBual, by which'Got doth indeed whatfoever he will, and hindreth whatfoever lie Win not have done, Pfal. 11 j. 3.

5. Majefiy is that, by which God of his own ab-folate and free Authority d reigneth and ruteth, as Lord, and King, overall Creatures vifible, and in-vifible: Having both the right and propriety in all Things: « As from whom, and for whom, are all Things: As alfo fuch a plenitude of power, that he can pardon the Offences of all whom he f will have [pared ; zadfubdue all his Enemies, whom he will '■ have//^«Vanddeftroy , d,without being bound to

* *_C«U9-a- b 1 ThclT.i.io. « Gea.17j.Pikl.1if.3. Mat.xi. a6.E|fc.i.ii. Matth.8.3. Dtut poteft omnia qua contradi&ionem w» knplicaat. -*f«. 1. p. *J. *«. 3,4. Omnipotentia excludk •oanetdefidos, quilunt Impotcncia, feu, poffe mentiri, mori, f*eccue^>o>«. * iChron. ajMi, i». 3 Sam. 7.1a. Rev. f. 12,13. e 1 Carou. t9.t4iline Dni* dicitur, ivJtx^Tvf. f Rom. 9.1 f. John 4><l. *£ofet 49.17. £&•••».& no. 1. J-

render

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•I'll ■ ■ —— ^»»—* ■III I —^—^

render to any Creature a reafon of his (Joigg: But making his own moft holy and juft WiH r his only mod perfeft and eternal Law. s

From all thefe Attributes arifeth one, which is {/0/j fovereign Bleffednefs or Perfe&ion.

Blejfednefs is that * /w/*# and y^PW^fuqable poiTeffion of jF^and G/tfrj, which Goaf hath in fcim-felf for ever: And is the caufe of all the Blifs'and Perfettion that every Creature enjoyed iy its meafure.

There are other Attributes figuratively and improperly afcribed unto God, in the holy Scriptures, as by an Anthropomorphofis, tbe MembersQf a Man Eyes, Ears, Noftrils, Mouth, Hants, Feety &c or the Senfes and A&ions of a Man, is feeing, hearings [melting, working, walking, firiking, 3fC. By an An» thropopatheia, the Affeftiojisandraffion^of^MaOp nsGladnefs, Grief \ Joy, Sorrow, Love, Hatred, &c, or by an Analogy, as when he is named a /L/^ a Rock, a Tower, a Buckler, &r. wljofe tfgnificatioa every f Commentary will exprefs.

Of all thefe Attributes, m mpfi hold thefe' getter*/ Rules.

NO Attributes canfufliciently expref? tlne^/ feme of God, becaufe it is jnfinite-and in? effkble. .

• i i ■ i i : i ■ ..I - • ■; n.^i i. ■'•

*Deut eft ShuHUA, ftve*</?<*fMK,*ion*>14m qui* l&mb&iiM* derat, fed etiam quia nihil in oo MM«*i?<w£ e * tu *"?? c ? perfeftas in fuo quafque genere, ergAipfcfwft&iffinwsxfcm** &,pcrfe. Seal. Exm. itf. StfoMaA .1*61 ,A&s 17.45•»£««•*£ 3S,3<S;. 1 Tim.tJ.ij. Match. iy.34-J«w»< ^i.*"*!**?? 1 *** Diftionary of the Bible, moft profitt*k fo» * u * w * 9 *i«r.^-

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3E&e ftaiflce of iWetp* 31

-—-■—>—— .^^_^_^_— , . —.—»—., —

Whdtfoever therefore is fpoken of GOD is not GOD; but ferveth rather to help our weak Ua-derftanding, to conceive in our Reafon, and co utter in our Speech* the Majefty of his Divine Ns-ture fofar, as he hath vouchfcfed to reveal himfelf unto us inhisWW.

1. * All the Attributes of God belong to every of the Three Perfons, as well as to the Effence it felf, with tjhe limitation of a per fond Propriety. As the Mercy of the Father, is Mercy begetting; the Mercj of the Son % is Mercy begotten ; the Mercy of the £/*» I) Qbofiy is Mercy proceeding: And fo of the reft, .

x. The EjfentioIAttrtbutes of God differ not from his Effence: Becaufe they are fo in theEflence, that they are the very Effence it felf. f In God there-fore there is nothiqg which is not either his Effence or Perfon.

3. The Effentid Attributes of God differ not effentiafy, or redly one from another, ( becauf? whatfoever is in God, is one moft fimple Effence^ and admits no Divifion) but only in our Rea* fon and Under/landings which being not able to know earthly Things, by one fimple Act, without the help of many diftinft Alts, muft of Neceflity have the help of many diftinft Adts to know tho Incomprehenfille God. Therefore to fpeak (properly 3 there are not in God many At tributes y but (| one only, which is nothing elfe but the Divine Effence k felf, by what Attribute foever you call

1 * 1 r ,, 1,

* Attribute omnia propter icnat Tttvli-nfl*. fingulls diviaitatis

grfenis competunt. f In Deo nihil eft, quod non fit ipie Dera. inch. lOmniaindivirifefunt wium,ibi nonobviat reUtlonis

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•- ■■■•■ ■ ■ it. But in refpsft of our Reafon, they are faid to be fo many different Attributes* For oar a Vndef-ftandin* conceives by the name of Mercy, a thing dif-' ferent from thatwhich is called ^uftice. The ejfentid Attributes of God are not therefore reatiy fepavftted.

4. The effential Attributes of God are not ^*rtt or qualities of the Divine Eflence, nor b Accidents in the Effence* nor a fubjeft: But the very c » bole arid entire Effence of God. So that every fuch Attribute is not aliud & aliud, another and another thing* but one and the fame thing. There are therefore no Quantities in God 9 by which he may be faid to be Jo much andfo much, nor Qualities i by which he may be faid to be fuch and fuch 1 But d whatfoevei 4 God is, he is fuch and the fame by his EJfence. By his Effence he is Wife, and therefore , Wifdom it felf: By his EJfence he is good, and therefore Goodnefs it felf: By his Effence he is merciful', and therefore mercy it felf: By his EJfence he is Juft, and therefore Jujlice it felf, d*f. In a Word <*wf is £*?*/, without Quantity : G^rf, /m, and ;></?, Without Quality: Merciful^ without Paffion: An Aft without Motion ; **i/*r/ »fe prefent without fight i % Without time; the jfrft and the /^; the Lord of all Creatures, from whom c all receive themfelve^ and

a Attributa Dei omniaita in ipfo Cunt, ut fint ipfumjim infant, tit nihil antecedat; nihil fubfequatur, fed ex intelleftione hoftra (quae peiquam umbratilis eft) alia aliis prhis aniflio comprehen-duntur. Scaliger Ex. 365. SeB. 6. bQu^ de deo dicuntur V^i^, relatione ad creaturas, & fie fecundum accldens, non exprimunt mutationem in divina effenttf, fed in creaturis fa&am. Negtfnfur ergo de Deo accidentia realia, non autem praedifta accidental^, c Omnia oua in Deo funt, ita infunt, ut fint ipfe Deus. dEflen-tia divina identificatfibi omnia que funt in divinis. Biel fa iJeni i*' *; I: .jExhibct omnia accipit nihil; ipfum igitur bonumeft Dcus ipfe fempet. Trifmeg.ferm. i.Jlin. gjj

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ail the good they haVe, yet neither needeth, mr re-ceroethYvs any intreafe of Goodnefi or Happinefs from any Other.

This is the plain Definition of God, fo far as he hath revealed himfelf to us in his Word.

This Doftrine (of ail other) every true Pralfi-tlom of Piety miift competently know, and necef fariiy believe, for Four /fecial Vfes, ■ i. Th4t we may discern our true and only God, from iMfslfe "Gods and /<&>&.* For the Defcription of ©*(, is proberly * known only to his Church, in whom he hath thusgracioufly manifettcd himfelf.

m ±» To poffefs our Hearts with a greater awe of his Majefty, whilft We adniire him for his Simple-nefs and Infinitenefs ; iifari? him for his Vnmeafura-menefs, *Unihdngeahitneft, and Eternity ; feek Wif. don* from his Vnderfianding and Knowledge; fuhmit titerfehtes to his blefled W/0 and Pleafure ; /nw £/» for his L&W, Mercy, Goddnefs,zad Patience ; truft to fe Iford, becaufe of his Truths fear him/or his Pm-er 9 JufiiceyZadi Anger $ Reverence him for his Holi-nefs ; and frtufe him for his Blejfednefs; and to depend all our Life on him* who is the only Author of our Life, Being, and all tb& good Things we have.

$. To fiir iu up to imitate the Divine Spirit io his holy Attributes ;'and to bear (in fome mea-fure) the Image of his Wifdom, Love, Goodnefs, Juftice, Mercy, Truths Patience, %jal, and Anger againft Sin; that we may be wife, loving, jnfl, merciful, true, patient, and zealdut, as our God is.

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". 4. Laftly, That we may *a o»»r flyers Meditations conceive aright of Jus Dwip$ i*4 and not according to thofe grofs and bJaiphei lfnaginations^v/\ach aaturattyarifeiQ MOPSfir As when they conceive Qfd. to be Ukq at) ## fitting in a Chain an4 tf* b|eff«d Jrktity, * like that Tripartite ld»L> which flapijfc few j ted in their Chu*ch-wiftd,Q\vft. I •:•;.

When therefore, thou art to peay mrto <fy* thine /far? fpijak unto hjm> as to t^at ■:#*, ^infinite, « aln\igf>ty, d ^, * w#>, f /a& * * H b Spirit, txvi **# l perffl, * mt&vifVt fid if three feveral Perfons, Father* San, and fjofy Gi who being x prefent in aU Plaffis, "rnietb j$m and Earth j underjlanfcth ° a$ Men* Heart % k etb aU Mens Mtferics ; and * **ty able H jtfiw hi all Graces which we wan?, and ft? dslkvAr.atf f tent Sinners t who withfaithful #< •artsfaKfil'Cb Sake)hif Help,, out of all fheir 4£t&itot tnd&tu whatfoever.

The Ignorance of this true Knowledge of $ makes many to make an Idol pi the true Cj?«4 1 is the only caufe, why Co many do prpfefa 4$ at. parts of God's Worlhipand Religion, mt)n fcxrw Irreverence and Hfpocrifi*. Whereaf, if tfrgy / truly know G<k/, they durfi not but. Qon/fe to: hdly Service; and coming, fane him with few Reverence'. For io far doth a Man few(20J?,

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fie knoweth him; and then doth a Man truly know GO £>, when he joyns fraSke to /peculation; And chat fe, ,

Fkft, When a Man doth to acknowledge and celebrate GodS Majefiy, as he hath revealed himfelf in his Word

Secondly, When from the true and lively Senfe of <W*Jr Attrihates, f there is bred in a Man*s Heart a Love, Avse, and Confidence in God: For* faith Goa fcimfelf, If 1 he a Father, where is in) Honour? If I he a Lord, where it my Peari 0 tafie anifee ! , tint the Lord is good I faith * David. He that hath not by Experience tafled his Goodnefs, knows not hod good he is, fit (forth f John) thai faith be knoweth GOty and keepeth not his Commandments, is a Lyxr$ and the Trttttiis not fit hint. So far therefore as wd imetate GO D in his Gdodaefsi Love, Juflicc, JHer-*y> Patience^ and other Attributes^ Jo far do W tmnv him.

Thirdly, When with ihWard Groans, and* the ferious Detires ofottr Hearts, we long to attain td the perfect and plenary Knowledge of his Majeftfr in the Life which is to come.

Laftfy, This difcovers how few tliere are* whri ' flo truly 'know God; for no Man knoWeth God, but tie that tovetb him ; and how can a Man chofe but toot him* being the Sovereign pod, if he knoW liim; feeing the tfature of God is to endnmhr with the hve tf his Goodnefs? And whofoevef loveth any thing tnoreihan G OD t is Hoi worthy of GOD t And fiiehiseveryone, who fettles theLove andite/?

W fPfil.34-9- 11 John a.*

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of bis Heart upon any thing hefides GOD. If therefore thou doft believe that GOD is Almighty, why doft thou fear Devils and Enemies, and not confidently fr«/? in GOD, and crave his Help in all thy Troubles and Dangers ? If thou believed that God is infinite, how dared thou provoke him to Anger ? If thou believed that GOD isfimple, with what Heart canft thou diffembU and play the Hypocrite? If thou believed that GOD is the Sovereign good, why is not thy Heart more fettled upon him, than on all worldly Good?. If thou doft indeed believe that God is tjufi .Judge, how dared thou live fo fecurely in Sin without Repentance? If thou doll truly believe, that God is mod wife, why doft not thou refer the events of Crojfes and Difgraces unto him, who knoweth how to turn aS Things .to the heft, unto them that love him * ? If thou art perfwaded that God is true, why doft thou doubt of his Promifes? And if thou believed that GOD is Beauty and f Perfection it felf,why doft nor thou .make him alone the chief end of all thine Affe&. ions and Deftres? For if thou loveft Beauty, he is moft fair : If thou defireft Riches, he is moft Wealthy: If thou feekeft Wifdom, he is mod wife. Whatsoever Excellency thou haft feen in any Crea» ture, it is nothing but a jfarkte of that, which is ~m infinite || Perfection in GOD: And when in Heaven we fliall have an immediate Communion with GOD, we (hall have them all perfectly. in him, communicated unto us. Briefly, in all Goodnefs

* Rom 8. »8. t Si te habeam{blum,faofe ruatarduus setter, Tef» lus rupta fuo diffiliatque loco. | Creata omnia p ctfeft jjU fiwti^ Bwo quam in feipfo. Dim. it 4ivin. tef. %. #

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be is all in 4Z. • * Love that one good GOD, and thou malt love him, ia whom all the good ofgoodr . nefi confifteth. He that would, therefore attain to the [wing KjumkdgeofGod, muft learn to know him by Love, For God is Love, and b the Knowledge. <f the Love of God faffeth all Kjtmledge. For all Knowledge befides to know « how to love God, and to ferve him only, is nothing) upon Solomon's. Credit, but d Vanity of Vanities, and Vexation of Spirit".

Kindle therefore, 0 my * Lady, nay rather. O my Lord Charity, the love of thy felf in my Soul, efpecially, feeing it was thy good Pleafure, that being f reconciled by the Blood of Chrift I fhould be brought, by the Knowledge of thy Grace, to the Communion of thy Glory, wherein only confifts my fwereign good and happinefs for ever.

Thus, by the Light of his mn Word, we have feen the hack parts of JEHOVAH Elohim, the eternal Trinity, whom to believe, is faving. Faith and Verity : And unto whom from all Crea- ■ tares in Heaven and Earth, be all Ttaife, Dominion, and Glory for ever. Amen.

Thttffar of the Knowledge of God. Now efthe Knowledge of a Man's felf. Andfrfl of the State of x hi Mifery and Corruption without Renovatm h Chrtfl,

a Amatmmn illud boning, in quo omne booupi eft, 8c fufficic. 4*W,i*9ht*.is, b Eph.3-i?- ijphn4. c^cmp.dclm.Chrift, c j, d £ cc i i; I7# e Domina, imb Domimu Cttyritas. Jfcr* 'WIJ.^ John 17.3, *a. |Cer,i5«f.

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Meiitations of the Mifery of 4 #*»* not fetmeibA to God in Chfjt.

O Wretched Man! where fl»H I begin to dc-fcribe thine ««*/<?/) mifery, who art * aw-, ^MMr^ f as fbon as conceived-; and adjudged to interna/ death, before thou waft bora to a temporal life ?'A beginning indeed I find, but rtowwf of Ay miferies. For when Adam and 2Jw, being created after God's own #wg*, and Placed in Faradifc y that they and their Posterity might live in * 'Weffecl fta;e of life immortal, having Dominion overall earthly Creatures, and only reftrained .from the fruit of one Tree, as a fign of their ftAfe$fq*:tQ th* Almighty Creator; though God forbad them this one fmall thing, under the Penalty p£ Internal Death; yet they believed the'/IMfr jwir^before the Word of GOD\ making GO PC* much as. . in them lay) atyar. Andfobeting unthutfd for r al 1 the benefits whidh God bellowed on ihbm j ihwy hecame male-content with their prefent ftatey as if God had dealt envioufy- or niggardly witli them ; And believed that the ifcw/would itiiht the»Par-takers of far more glorious things, than -$jpf God. had heftowedupon them j ajm intheiriPride'^ey ft 11 into High Treafon againft the tnofi. Hkh)W& djfdaining to be God's Subjects, they affected blafi phemoufly to be Gods themfehes, equals unto God, Hence, till they rdpented (lbfing GoPs Jbtwrap^they became likeuntothe PkuHi'vafy fo.alf"p^rfre*-

anteouintoatus. ^»?j

• Damnatus

fterity, as a Traiterous Brood (wbilft they remain impenitent, tike thee) are fubjeft in this Life to all £o?/i4 Miferies, and in the Life to come, to the everlasting fire, prepar'd for the Dm/ and his Angels.

Lay then afide for a while thy doting Vanities, and take the view with me of thy doleful Miferies i Which duly furveyed, I doubt not, but that thou wilt conclude, that it is far better, never to have Natures Being, than not to be, by Grace, a frafti* tuner of Religious Piety.

ConTider therefore thy Mifery,

x. In thy Life.

x. In thy Death\

3* After Death,

fa *k i?$t

1. The Miferies accompanying thy Body*

x. The Miferies which deform thy Soul.

Jn thy Death, The Miferies which {hall opprefs

thy Body and Soul.

'JfterPeathi The Miferies which overwhelm both^

Body and Soul together in Hell,

^rid firfly Let us take a view of thofe Miferies which accompany the Body, according to the four Ages of thy Lift.

1.. Infancy^

x.Touth. '

3. Manhood*

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i. Meditations of the Miferies of Infancy.

WHat waft thou being an Infant, but a Brute 3 having the ffiape of a Man ? Was not thy Body conceived in the Heat of Luft, the fecret of Shame, and ftain of original Sin? And thus waft thou caft nakfed upon the Earth, all imbrewed in the Blood of Filthinefs; (filthy indeed, when the Son Of God, whq diOained not to take on him Marfi Nature, arid the Infirmities thereof; yet thought it unbefeeming his Holinefs, to be conceii ved after the finful manner of Man's Conception.) So that thy Mother was afhamed to let thee know the manner thereof: What caufe then haft thou to boaft of thy Birth, which was ixurfedViih to thy Mother, arjd ro. thy felf the Entrance into a trota-blefortie Life? TBe greatnefsof which Miferies, becaufe tho r u couldft not utter in ^ybrds, thou didfl[ exprefs (as wellas thou couldft)in wefepingTeark

z. Meditations of the Miferies of %outh.

^Hat is Xouth % but an untamed Beafl> A\\ whofe Adions are rdfh and rude, not capable-of good Cotinfel, when it is given; and Api-like, delighting in nothing but in Toys and Babies? Therefore thou no fooner beganftto have a little Strength and Difcretion, but forthwith thou waft kept under the Rod, and Fear of Parents and Ma-* iters; as if thou had ft been born toitw under the difefjw of others, rather than at the diff option of thine own Will No tired Horfe was ever more wik

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fing to be rid of his Burthen, than thou waft to get out of the fervile State of this Bondage. 4 State not Worthy the Defcription.

3. Meditations of the Miferies of Manhood.

WHat is Man's Eftate, but a Sea, wherein (as Waves) one trouble arifeth in the Neck of another; the latter worfe than the former? No fooner didft thou enter into the Affairs of this World, but thou waft in wrapped about with a Cloud, of Mifiries. Thy Fleflt provokes thee to Lufi, the World allures thee to Pleafures, and the Devil tempts thee to all kinds of Sins: Fears of Enemies affright thee, fuits in taw do vex thee, Wrongs of ill Neighbours do opprefs thee, Cares for Wife and Children do confume thee, and Difyuietnefs 'twixt open Foes and falfe Friends, do in a manner confound thee i Sin flings thee within; Satan lays Snares before, thee; Confidence of Sins pad doggeth behind thee. Now Adverfoy 00 the Left-hand frets thee, anon Profferity on thy Right-hand flatters thee: Over thy Head God's Vengeance duo to thy Sin, is ready to fall upon thee; and under thy Feet, Hells,Mouth is ready to fwallow thee up. And in this ntiferable Eftate whither wilt thou go for Reft and Comfort? The Houfe is fall of Cares', the Field full of Zoyle, the Country of Rudenefs, the City of Faftions,t\& Court of Envy, the Church of Setts, the Sea of Pirate/, the Laid of Robbers,. Or in what 'State wilt thou live, feeing Wealth is envi, cd,aod Poverty contemned? Wit is diftrufted, aqd fjmflitity. is derided? Suferjlition is mocked, and

Religion

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Religion is fufpe&cd ? W« is advanced, and Vertue isdifgraced ? Oh, with what a bodyofZin aft thou conipaffed about in a World of Wtekednefs t What are thine Bjes, bat Windows to behold Vanities ? What are thine Ears^ but Flood-gates to let ih the ftreams of Iniquity?' What are thy St*fti\ fcUC Matches to give Fire to thyLufts? What is tfciHe //wrr, but the 'inr^ whereon £4*40 hath forged the ugly thape of all Lewd AffefttOns? Art thou nobly defcended > Thou rtraft put thy felfitf peril i& foreign Wars, tQ get the, Reputation of rtrM^r Honour ; oft-times hazard thy £#fr in a defperate Combat, to avojd the Afperfion of a Coward Art thou born 10 a mean Eft ate? Lofd! What Fains and Drudgery muft thou iodtire at fate* arid *&road y to get Maintenance ? And aft perhaps ftafce fuiScient to ferve thy Neceflky > Add when fafter much Service und labour) a Man hath gbt tome* thing y how little certainty is there in ttfct which is gotten f Seeing thou feed by daily Erfpbrienc*, that he \frho was Rick Yefterday,is to day a j&g* gar; he that Yefterday way in Htakb, to day Is Stck\ht that Yefterday was Merry and Lau^ed^ hath caufe to day to mourn and fttep ; he that Ye* tfevday was in Fawozr* to day is in DjfgrapifZU^ he, who Yefterday was Alivt> to day is dead; and thou knoweft not bm foon, nor in »&# mimttr thou fhalt die thy felF. And who* can enumerate thp Lofpf 7 Cro{fes f Griefs y Difcrates f Skkmffft+tr& Calamities which are incident to finful Mao?. To fpeak nothing of the Death of Frhni$*n&ChHdrtr r which oft-times feems to be urito us far morebwwi; than prefent Death it felg

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; 4. Meditations of the Miferies of old Age.

WHat is old Jge } but the receptacle of all «*«.' /*<&*? For if thy lot be to draw thy days to a long date, in comes old bald-headed age ftooping under dotage, with his wrinkled face, ro/-*** teeth, and ft inking fereath,•/<•/?; with Choler ? ^Hhered with drinefs, dimmed with blindnefs, 06-/Smfat with Deafnefs, overwhelmed with Sicknefs, and £«a* i together with Weaknefs; having no ufe of any feme, but of the fence of Pain: Which fo racketh every Member of his Body, that it never eafeth him of Grief, till it hath thrown him down to hi$ Grave.

Thus far of the Miferies which accompany the fiodf. Now of the Miferies which accompany chiefly the Soul in this Life.

Meditations of the Mifery of the Soul in this Life. *"J**H E mifery of thy Saul will more evidently \M- appear, it thou wilt but confider, 1. The Felicity fhe hath loft. i. The Mifery which fhe hath puSed upon he?

felfby Sin. x. The felicity lqjl t was firfl; the fruition of the huge of God, whereby the Soul was like unto God my&amledget enabling her perfectly to underftanc^ the f revealed Will ef God. Secondly, true Holinefs, fey'Which fhe'was free from all prophane Error* Thirdly, Righteoufnefs, whereby fhe was able to', iodine all her natural Powers^ and to frame Uprightl y" • ' -:■'' ■■' ■ ' ' — ; . ,-y- . . -*

* Col. 3.10. {Rom. t^.7,' •-•••■

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ly all her Actions proceeding from thofe Powers* ^Vith the lofs of this Divine Image, (he loft the Love of God ? and the blefled Communion whiclj flie had with his Majefiy, wherein confifteth her Life and Happinefs. If the lofs of earthly Riches vex thee fo much, how fhoqld not the lofs of this Di*> vine Treafure perplex thee much more?

a. The Mifer^which (he pulled upon forfelfo corififls iii Two Things; I. Sinfulness, z. Curfednefs.

j. Sinfulnefs i? ah univerfal Corruption both of her Nattire and Atfions: For her a Nature is infeft-cd with a pronenef^so every Sin continually, the ^M'md is fluffed with Vanity, the c Vnderft ending is darkned with Ignorance, the ? #7// affefteth no? thing but vile ana vain Things: All her * Aftiow are evil: Yea, this deformity is fo violent, that oftentimes in the regenerate Soul, the Appetite will not obey the Government of Redfon, and the Wil{ waijdreth after, and yields confent to finful Motions. How great then is the Violence of the appetite and Will in the Reprobate Soul, which ftill mnains in her natural Corruption? Hence it is, that thy wretdied Sofil is lo deformed with <$/*, de-^ filed with Ltft, polluted with Filthinefs, outrage^ with Pajfions, over-carried with AffeSlions, pining with ^^over-charged with Gluttony, forfeited with Drunkennefsy boy ling with Revenge \ tranf-ported with Rage ; and the glorious Image of GOQ.

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*Eph.i.3. Gcn.6.5. b Rom.ia-2. Eph.4.*7- «jCor.2.J4: *Fhil.2.3.-cRom.?,.*** "~ " "' ' " ' ""* " "'^

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transformed into the ugly fhape of the * Devil, fo fir as it once b refented the Lord that ever he nude Man.

From the former flows the other part of the SouPs Miferies, called c Curfednefs, whereof there are Two Degrees. j. In fort, a. In thefulnefs thereof.

7. Curfednefs in fort is that, which is inflicled upon the Soul in Life and Death, and is common to her with the Body*

The Curfednefs of the Soul in Life, k the Wrath yfGod, which lyeth upon fuch a Creature, fo f»r t as that all Things, not only Calamities, hut alfo vef-ry d BUffings and • Graces turn to Ruine. f Terrour tfConfcience drives him from God and his Service, that he dares not come to his Prefence and Ordi^ nances j but is g given up to the h flavery of Satan, and to his own Lufis y and vile Affe&ions.

This is the Curfednefs of the Soul in Life: Now follows the curfednefs of the Soul and Body in Death.

1

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

AFter that the aged Man hath confli&ed with long Sicknefs, and having endured the brunt: of Tain, ihould now expedt fome Eafe ; in comes Death (Nature'* Slaughter-man, God'* Curfc and HelPi Purveyor) and looks the old Man grim and

a John 8.44. *>Gen.6.tf. «Dcut. 27.26. Gal. 3.10. Pikl.119.21. a Rem. 2.4, $; Jer.28. ij.clfa. 28.13. f Gen. 3. 3, io.and4.14. Htb f ?»j5. lR^ni.4«aij«4}^ h EpM.*. Col. i, 13. f _

black

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black in the Face; and neither pitying fats sgt, nor regarding his long-endured Dolours, Wifl not be hired to forbear either for Silver or Gold: Nay, he will not take, to fpare bis Life, 8kmfar Skin* Jeh i. and all that the old Mao hath •> but haters all the principal Parts of his Body, and arrefti bMnioap-pear before the terrible Judge.. And as thinking that the old Man will not difpaich to go with him •faft enough $ Lord 1 How many Dans of Ca&mi-ttes doth he fhoot thorow hint, Stiithu, Athi^ Cramps Fevers^ Ofytrtttiions, Rktttmsi Fttgnj Cbo-iicki Stouts, tVind t 8rc.

Oh what a ghafHjftgJtt it is, to fee hart then in his Bed, when Death bath given hiiii his mortal Wound 1 What a caldSaeat over-runs aH his Body! What a trembling pofleffeth all his Members! The Head fhooteth, the Fact waxeda pale, the Nofe black, the nether Jan-bone haagftth dbwn^ the %&> firings break, the Tongue falteretfr,tte£riM/j!rlhoc6» neth, ahdfmelleth earthly, and at every Gasp the Heatt-ft'rings are ready to biea^ afimder..

Now the miferable SovXfenftblj perceiveth her earthly Body to begin to diet For, as towacds the diffolution of the uni verJal Frame of the great Worlds the Sun (hall be turned into darknefs, the Moon into Blood, and theStarstitoW fell from Heaven*tie ^ fliall be full of Storms, and flalhitic Btoucors r the Earth (hall tremble, and the Sen mail ro*v and Mens Hearts fhall fail for Fear, expoQing the Mid of fuch forrowful Bepmngs : So towards the difi fiktim ofa Man, (which is die little Wotfdt)" tfis" fyes, which are as the Sun and M*$n f . lofc their Light, and fee nothing but Bte®d-guHrhitf&-of Sfe)

the

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die reft of the £«j^m, as leffur Stars, do one after another fail and &B: His Af/W, Reafon, and Me. *aj 9 as heavenly Vomers of bis Soul, are fluke* with fearful ftorias of ifcfow., and fierce Fiafbioga of *M Fire; His earthly Body begins to ihakeand tremble, and the humours, like an over-flowing Sea. roar and rattle in his Throat, ftill expe&ing the wofel «W of thefe dreadful Beginnings.

Vfb&fii he is thus fummoned to appear at the great 4$jes cfGotPs Judgment, behold, a gusrtw-Stftens, and Jayl-deltvery is held within himfelf j where Jfo^M (its as Judge, the Devil puts in a JBitf of IndiAment, as large as that Book of *£> duty ; wherein is alledged all thy 'evil Deeds thae eve* thou haft committed, and all the £<*W /?«* that ever thou haft omitted, and all the Carfes ami Judmnnu that ace due to every San. Thine own Conjcience fhall accufe thee, and thy Memory fhaH give bifter Evidence, and De#A ftands at the Bar ready, as a cruel Executioner, to difpatch thee. If thou Halt thus condemn ^/e^ how (halt thou f efcape the joft Condemnation^ 6W, who knows all thy Mifdoeds better than thy (elf ? Fain would'ft thou pat out of thy Mind, the Remembrance of thy wicked Deeds, that trouble thee: But they jfatfL fter> into thy Remembrance, and they will not be Pat m*f, but cry onto thee, We are thy Works, and m mttfojow thee: And whilft thy Soul is thus within out of Ptice and Order', thy Children, Wife, and Friends trouble thee as faft, to have thee put thy goods in order} fonae crying, fome craving, fome

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pitying, fomc chearing; all like Fkjh?Flies y helping to make thy * Sorrows tiiore/brrOnfdl. Now the Devils, who are come from Hell to fetch dwsy thy Soul, begin to appear to her; and wait, as foon as (he comes forth, to take her and carry her away. Stay (he would within, but that (he feels the Body begin by degrees to die ; and ready, like a ruinous Houfe, to fall upon her Head; Fearful (he is to come forth, Becaufe of thofe HefLhoands which wait for her coming* Oh; (he that fpent fo many Dqs and Nights in vain arid idle Paftimes, would now give the whole World, if fhe had It, for one Hours delay* that (he might have Space to repent, and reconcile her felf unto God. But it cannoLbe, becaufe her Body which joy ned with her in the Aft tons of Sity is altogether now unfit to joyn with her in the E*-erci'e of Repentance ^ And Repentance muft be of the whole Man.

Now (he feeth that all her Pleafuref art gOfae,asi if they had never been: And that but only torments remain, which never (hall have end of Being. Who can fuffiriently exprefs her Remorfe for her Sins^*$f her Anguifb for her frefent Mifery, atid the Tcrtout for her Torments to come?

In this Extremity, (he looks dvery where for help, and fhefinds her felf every way helpkfs. Thus in her greatejl Mifery ( defirous to hear the leajl word of comfort) fhe dire&s this, or the like Speech unto her Eyes; f O Byes, who in times pad were fo quick fighted, can yzfpj no Comfort, nor any way ho w I might efcape this dreadful Danger ? But the Eye-firings are broken, they cannot fee the Candle

* Luke 1 a. *Q. f f rofcpdpwisu

that

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k that burneth before him J nor difcern whether it I be Day or Night.

The Soul (findirig, rio Comfort irt the Eyes) fpeafcs to the IknX 6 Ear*, who were wont to Recreate your felves, with Hearing new pleafant Difiourfes, and Mufick's fweet Harmon;; can yott hear any ttews or Tidings of the leaft Comfort for me? The Ears are either fo deaf, that they cannot Hear at all; or the.Sence of Hearing is grown fo Weak, that it cannot endure to hear his dear eft Friends to Speak. And Why fhotxld thofe Ears hear Any Tidings of Joy in Death, who could never abide to hear the Glad-tidings of the Gefpelirk this £/#* The Bar can mittifter no Comfort.

Then (he intimates her Grief Unto the tongue : 0 Tongue, who waft Wont to hag it out With the Brarueft, where are now thy big and daring Words i Now (in my greateft Need) cartft thou \fpeak nothing in my Defence ? Canft thou neither daunt thefe Enemies with Threatning Words, nor entreat them with Pair Speeches ? Alas, the Tongue two Days ago lay Speecblefs: It cannot, in his greateft Extremity, either c*^ for a littie.Drink, or defire a Friend to take away with his Finger the Flegm,th*t is ready to thoak him.

Finding here no Hope of Help, (he fpeaks unto the Feet : Where are ye, O Feet, which fometime were fo nimble in Running? cad you carry me no where Out of this dangerous Place ? The Feet are Stone dead already: If they be not ftirred, they cannot fiir.

Then fhe dire&s her Speech unto her Hands z O Hands, who have been fo often approved for

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Manhood^ in F«w and %»x9ri3. wherswith J have (6 ^» defended my /elf, and offended my #a«; never had X pare Need than now. Death Jqoks me grim in th9 Face, and kills, me.: /#//<# i%*«fr wait about my Bed tp <&*/*#«• me: Help *«*»♦ or l

Scrim for #wr, Alas, the #W$ are fo iw^i, and ofo w*«W?, tb»t the,y cannot. r*acfo to the Mouth * fmrful of fuppingt to relieve languifljing Vtfure, The wetM &«1 feeing her felf thy? <*e/fl«W*, and altogether destitute of friends, Helpand Corn-fort j and knawwg %\\tt ; mthi» an Hour {he nauft be in ewkfi'm F*im % retires her felf to the fliwf (which of all Members is prim** ww, and */**• w«w moriens) from whence (he mate* this ^JWgfr/ Lamentation with her felf.

*Omiferabte Caitiff that J ami How do the f £<?itr«M ^ Death tompajs me! Hw do %he Fko& of Btlidwkt ms afraid 1 New have, indeed^ the

Snare? both of ti&wfi and fmad Death overtaken me at qwe. Oh how/*$!?<$ bath C»^ ftoln upon me with infenfible Degrees i tike fbe £*% which the Eje perceives not tq move, though it h* mdk fwift of Ration. Haw doth Death wreak on me bis Statt) without Fty\ The God of 4%* bath utterly forfaken me: And the Devil* who knows na ^fawji, wait? for to take me. How often have tbeen warned of this doleful Da?,hy the faithful freatfars cf God's Word, and I made b*jt a J*fl 'thereat ? What Profit have I now of all my Pride*, jfye fioufe^ and brava. Apparel? What's become 0/ the fweet relifh of all my delicious Fare ? All the worldly Goods which I fo carefuDy gat hered,wouId

* The dolcftU lamentation of die rcprobat* Soul at tfctVeurt •£&<*$■ fa Sam. a*.*. X

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1.1 il - r i ' - ^ " *+am / - - j 1 ^2

I now give for a good Conference, which I fo carelefly negleAed. And what Joy remains now, of aD my former flefhly Pleafures, wherein I placed my chief Delight ? thottfodlifb Pleafutes were but deceitful Dreams, and now they are paft like va* ntjbing Shadows 1 But to think of thofe eternal Tains y which I muft endure for tho&/bort Pleasures, Paws me as ffeff before 1 enter into HeL Yet, juftly I coirfefs, as I have deferved, I am ferved ; That being made after God's Image, a reafonable Soul, able to judge of mine own Eftate» and having Mercy fo often offered, and I intreated to receive it; £ negiefted GoAs Grace, and preferred the Pie a funs of Sin, before the Religious Cart o£ plea/fog God t Lewdly fpending my /port Time, without confidef-ing what Accounts. I fhould make at my laJtEnd. And now aB the Pleafures of my Life, being put to-gether^ countervail not the leaft part of mytrefenf Pains. My %ys were but momentany, and gOflfy before I coufa fcarce enjoy them: My Miferies are eternal, and never fhall know E-id. O that I had lpent the Hours that I confum'd in Carding, Di~ ctn g* ^Uiyingy and other vile Exefcifes, in reading the Scriptures^ in hearing Sermons, in receiving the Communion, in weeping for my Sins, infyfting, watch* ing, fraying, and in preparing my Soul, that I might have now departed in the ajfuredbope ofeveflafting Salvation \0 that I were now to Begin my Life again! How would I contemn the World,znd the Vanities thereof! How religioufly and purely would. I lead my Life! How would I frequent the Church, and fahftify the Lord's Day Hi Satan fhould offer me all the Treafures > Pleafures, and Promotions of

Ei this

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"this World, he fhould never entice me to forget theje Terrors of this laft dreadful Hour. But,0 cor-1 rupt Carkafs, andrftinking Carrion ! How hath the Devil deluded us ? And how have wsferved and v deceived eacji Other ? And pullM/nvy} damnation up-On us both ? Now is my Cafe more miferable, than ; the ifc*/? that periflieth in a Ditch: For I muft go to anfwer before the judgment-feat of the righteous Judge of Heaven and Earth, where I (hall have none to fpeak for me $ and thefe wicked Fiends, who are privy to all my evil Deeds, will accufe me, and I cannot excufe my felf. Mj own Heart already condemns me j I muft needs therefore be damned before his Judgment-feat; and from thence be carry'd by thele infernal Fiends, into that horrible Prifon of endlefs Torments, and utter Darknefs,. where I fhall never more fee light, that/ry? mod excellent Thing that God made. I who glory M heretofore in being a Libertine, am now inclofed in the, very Claws of Satan, as the trembling Partridge is 'within the griping Talons of the ravenous Faulcon. Where (hall I lodge to Night? And who (hall be my Companion? Oh Horror to think! 0 Grief to confider! Oh curfed be the Day wherein I. was born, and let not the Day wherein my Mother bare w*, be blejfed. Curfed be the Man that {hewed my Father y faying A Child is born unto thee, and comforted him. Curfed he that Man, becaufe he flew me not. Oh that my Mother might have been my Grave, or her Womb a perpetual Conception I How is it that 1 came forth of the Womb, to endure thefe hetlijh Sorrows! And that toy Days Jbould thus end with eternal Shame! Curfed be the Day that I was firft united to folewd* Body*

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dy: Oh that I had but jo much Favour, as that I might neverJee thee more! Our fatting is bitter and doleful; but our meeting again, to receive at that dreadful Day, the fulnefs of our deferved Vengeance, will be more terrible and intolerable. But what mean I thus (by too late Lamentation) to feek to prolong time? My lafi Hour is come: I hear the heartstrings break: This filthy Houfe of Clay falls on my Head: Here is neither hope, help, nor Place of any longer abiding. And mult I needs be gone? thou filthy Carkafs, Oh filthy Carkafs, with fare-ill, fare-well, I leave thee. And fo all trembling, fee cometh forth, and forthwith is feized upon by In-ftrnal Fiends, who carry her with a Violence, torrents fimilt, * to the bottomlefs Lake, that burnetii with + fire and brim/tone : Where fhe is kept as a Prifoner in Torments, till the || general Judgment of the great Day.

The loathfome Carkafs is afterwards laid in the Grave. In which A&ion, for the moft part, the Dead bury,the Dead, that is, They who are dead in Sin, bury them who are dead to Sin. And thus the godlefs and unregenerated Wmldling, who made Earth his Paradife, his Belly his God, his Lufl his Law} as' in his Life, he fowed Vanity; fo he is bow dead, and reapeth Mifery. In his profperity he negle&ed to ferve God: In his adverftty God re* fuieth to fave him. And the Devil, whom he long ferved, now at length pays him his Wages. De-t eft able was his Life, damnable his Death. The Devil hath his Soul, the Grave hath his Carkafs: In which Pit of Corruption, Den pf Death, and D

* RiV.^ti.8. tJude v. 6. 1 1 Pet, 3. i$."

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«w of Sorrow, let us leave the miferable Caitiff, rotting with bis Mouth full of Earth, his Belly full of Worms, and his Carkafs full of Stench; cx^ peeing a fearful fLefurreftm, when it (ball be reunited with the S Jul; that, as they finned together, fo they may be eternally Tormented together.

Thus f*r of the Miferies of the Soul and Body in Death, which is but Curfednefs in part: Now fol-» lows the fulnefs efCurfednefs, which is the Mifery Of the Soul and Body after Death.

Meditations of the Mifery of s Man after death , which is the fulnefs of Curfednefs.

THE fulnefs of Curfednefs (when it falls upon *. Creature, not able to bear the brunt thereof) preffeth him down to that bottomleft «dc$p of the endiefe * wrafb of Almighty 6od y which is called the « damnation of Hell. This fulnefs of Curfednefs is either particular, or general.

farfiwk*, is that which in a lefs meafure of fblnefs, lighteth upon the * Soul immediately, as Jbon as foe is feparated from the Bcdy. For in the very infiant of Diifolucion, (he is in the Sight and Prefence of God, For when fhe ccafeth to fee with the Organ of fiefhy Eyes, (he feeth after a Spiritual manner, like c Stephen, who faw the Glory of God, and Jefm'fianding at his RiobuHaud : Or, as a Man, who being born blind, and w-raculovfly reftored to his Sight, fhould fee the £«*, which he never faw before. And thereby the feftimo^ of her own Confcience, Cbrift the righteous Judge, who knoweth all things, maietb

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lier by his Omniprejent Pdtoer, to urtderftand the. Doom and Judgment that is dud unto her Sins, and what mud be her eternal State. * And in this manner, landing in the fight Of Heaven, not fit for her Vneleannejs to come into Heaven-, fhe is faid to ftand before the Throne tfOol And fb forthwith me is carried b by the evil Angels, who came to fetch her with Violence, into Hell, where foe is keptfas in a Ptlfon) in eA/erlafting PainsttsA Chains under Darknefi, unto the fhtetnent of the great Dfi : But not in that Extremity of Torments^ which (he ihafl finally receive at the Iaft Daf.

The general Fulncfs of Carfednefi is In a 'greater meaftire of fulnefs, which fliall be infli&ed upon both d Soul and JWy, when (by the mighty Power Of thrift, th& Supreme Jatfee of HeaVen and Earth) the one mail be brought out of Hell, and the other out of the Grave, as Prifomrs^ to receive their dreadful Doom, according to their evil Deeds, How (hall the Reprobate by the roaring of the Set, the quaking of the Earth, the trembling of the e Powers of Heaven, and Terrours Of Heavenly Signs be driven, at the Worlds end, to his Wits end! Oh, what a woful Salutation will there be, betwhet the damned Soil and Body, at their re-uniting at that Day!

f O Sink Of Sin, O Lump of Pilthinejs (will the

a Poftquam antma dc corpore €ft egreffa, fubito Judicium Cfin-MdefefenHttcO#*>fcit. A*gjA.*0*i*.&efrJ>rig.c.A. Hler.EpMd PttftMt. Mjtiin*dainniKacQntinu6in^

dellffime earn rapieiitcs ad infernum deducunt, Cyril AtttJn OratJc &di.mi*.Wa.i.*4.tL*lM* Ltiteia,a6Ai*.M,«V iret.3.19. Jud***. tf.lulK 16.24. c aPct. 2.9 JudeWr.J. Wv. "• x * d J 0 ™ 5.28,29. Jtev. 20. ij. eMatth, 14.29. Luke*i. 24,^5.fThedamnea Soul's Apoftropfi6 ^to the Body at theirfecond riicctin^.

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5c?/// fay unto her Jfoty) how am 1 compelled to re-enter into thee, not a§ into an Habitation to reft, but as a P/t/m to be tormented together J How dofhhou appear in my fight, Wkejeptbd's Daughter, to my greater Torment! Would GO D thou hadft perpetually rotted in the Grave, that I might never have feen thee again! How (hall we be com* founded tpgethet •, to hear before God, Angels, and Men, laid open all thofe fecret Sins, which we^. mined together! Have I loft Heaven, fqr the Love of fuch a (linking Carrion ? Art thou the Flejhy for whofe Pkafures I have yielded to commit fo many Fornications? O filthy Belly, how hecame I fuch a Fool as to make thee my God? How mad wa§ I for moment any Joys to incur thefe Torments of eternal Pains! Te Rocks and Mountains, why skip ye fi like Rams, Pfal. 134.4. and will not fall upon we, to hide me from the Face ofhim, that comes to fit on yon* der Throne yfor the great Day of his Wrath is come, and whofhatl he ahle tofjkandI Rev. 6. i6 % 17. Why tremhlefi thou thus, 0 Earth, at the Prefence of the Lord, and wilt not open thy Mouth, and fwallow me up, as thou didft Kprah, that I be feen no more f O damned Furies! I would ye might, without Delay, tear me in Pieces, on Condition that you would tear me into nothing! But whilft thou art thus in Vain bewailing thy Mifery, the * Angels Jiale thee violently away from the brink of thy Grave, to fome Place near the Tribunal feat of €hrifi ; yhepe being, as a curfed Goat, feparated |o fund beneath on Earth, as on the Left-hand of the Judge, fCbrdfi (hall reap up all the Benefits tic

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beftowed on thee, and the Torments he fufferM for thee, and all the^^ Deeds which thou hail omit-ted\ and all the ungrateful ^Monies which thou didft commit againft him, and his Holy Laws.

Within thee thine own Conjcience (more than a Thoufand Witneffes) fhall accufe thee: The Devils, who tempted thee to all thy Lewdnefs, (hall on the on? fide teftifie with thy Coqfcience againft thee; and on the other fide, Ihall ftand the Holy Stints and Angels approving Cbri/Ps Juftice,and detefting io filthy a Creature. Behind thee an hideous Noifif of innumerable Fellow-damned/fr/ri^to, tarrying for thy Company : Before thee all the World * burning in flaming Fire: Above thee, an ireful Judge ot deferved Vengeance, ready to pronounce his Sentence upon thee: Beneath thee % the fiery and ful-phureoqs Mouth of the bottomlefs Pit, gaping to receive thee. In this woful Eftate, to hide thy felf will be impofftble( for on that Condition, thou wouldeft t with that the greateft Rock might fall upon thee:) To Appear will be intolerable; and yet thou muft ftand forth, to receive with other Reprobates, this Sentence, Depart from me, je cur* fed* into overlaying Fire, prepared for the Dfvil anj his Angels.

Popart from me] There is a J| Separation from all Joy and Happinefs. ;

Xe cqrfef] There is a black and direful Excom* munication.

Into Fire] There is the cruelty of Paiq.

* Anfel. Miditat. t Rcy. & \6> 17* l Bori^vcnt. Fciftil. Dom. 3 • ypft Seat. Scrqv. x.

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£verlaftiti$Thttt is the Perpetuity of Pkmjh-ment.

Prepared far ^tbe Devil and his Angels^ Here are thy inptml tormenting, and brmented Companions.

0 terrible Sentence J Prom which the Condemned cannot tfcape ; which being pronounced cannot poflible be witbjtaod: Afpitift which a Man cannot except, and from which a Man can no where appeal- So that to the damned, nothing remains but hcllljb Torments, which know neither cafe of Pain, nor end of Time. From this Jn&&-. ment-feat thou muft be throft by Angels (together with all the damned Devils and Reprobates) into the * botimlefs Lake of titter Darknefi, that perpetually burns with Pite and Br'mflone. Whereunto, as thou (halt be thruft, there (ball be fuch Weeping, Woes and "Wailing, that the cry of the company of Kpfaby Vdtban, itAAhitam, when the Eaith fwal-lowed them up, was nothing comparable to this howling: Nay, it will feem unto thee a Belt, be* fore thou goeft into Bell, but to hear it.

Into which bottomlefs Lake, after that thou art once plunged, thou {halt ever be falling down, and never meet a bottom: And in it thou {halt «vet lament, and none fhalf />/(/ thee: Thou (halt-always tveep for pain of the Fire, and yet grtafb thy Teeth for the Extremity of Cold-. Thou fitelt uxep to think, that thy Miferies zxtfaft remedy: Thott fhalt weep to think, that to repent is to no purpofe: Thou fhalt mep to think, how for the ihadows of fbort Pkafkres, thou haft incurred thefe Sorrws of

* Rev. ai. 8.

Eternal

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Eternal 'Ps/m ; Thou (halt ww/, to fee how that weeptxg it ftlf can nothing prevail, Yea, in weeping, thou fhalt weep more Tears, than there is voter in the Sex; for the Water of the Sea is finite, but the weepiugof* Reprobate fhall be infinite.

There thy lafcivms Eyes fhall be affli&ed with fights oightftly Spirits : Thy mrtav £w fhall be affrighted with hideous Noife of howling Devils: ' and the gnafliing of Teeth of damned Reprobates*. Thy dainty Nofe fhall be cloyed with the noyfom ftenchof Sulphur: Thy delicate Tafte fhall be pained with intolerable Hunger: Thy drunken Throat Jhall be parched with unquenchable Tbirft: Thy Mind (hall be tormented to think how for the love of abortive Pkafures, which perilhed e'er they budded, thou haft fo foolifhly loft Heaven's Joys, and incurred HeUijh Pains, which laft to all Eternity. Thy Confeience fhall ever fiing thee like an Adder, when thou thinkeft how often Chrift by his Preachers offered the Remiffion of Sins, and the Kingdom cf Heaven freely uato thee, if thou wouldft but believe and repent : And how eafily thou might-eft have obtained Mercy in thefe Days: How near thou waft many times to have repented, and yet didftfuffer the Devil and the World to keep thee ftill in impemtettcy, and how the Day of Mercy is now pad, and will never dawn again.

How fhall thy Underftanding be racked, to confider, bow for Moment tny Riches, thou haft loft: tb&eternai Trtafnre, and changed Heaven's Felicity for Heffs Mifery J where every part of thy Body, without intermifllon of Jain, fhall be continually tormented tithe.

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In thefe HeOifh Tprments thou (halt be for ever deprived of the Beatifical Sight of God, wherein confifts the fovereign Good, and Life of the Soul. Thou (halt never fee Light* nor the leaft Sight of Joy, but lie in a perpetual Prifon of utter Darknefs z Where fhali be no Order, but Honour ; no Voice, but of Blafphemers, and Howlers ; no Noife, but of Torturers, and tprtured $ no Society but of the Druit and his Angels, who being tormented themfelves, ffrall have no other Eafe, but to wreak their Fury in tormenting thee. Where fhall be Vunifhment without Pity, Mifety without Mercy \ Sorrow with-out Succour, Crying without Comfort ; Mi/chief without Meafure; Torment without Eafe: Where the Worm Jieth not, and the Fire is never quenched*. Where the Wrath of GOD fhall feize upon the Soul and Body, as the Flame of Fire doth on the lump of Pitch, or Brimflone. In which Flame thott (halt ever b$ burning, and never coufumed', ever dying, and never dead; ever r<wrag in the Pangs of Death, 3nd never rid of thofe Pangs, nor knowing end of thy Pains. So that after thou haft endured them fo many Thoufand Years, as there zx^Grafs on the Earth, or Sands on the Sea-jbore, thou art no nearer to have an end of thy Torments, than thou waft the firft Day that thou waft caft into them: Yea, fo far are they from ending, that they are ever but beginning. But if after a Thoufand Times fo many jfhoufapd Tears, thy damned Soul could but conceive a Hope, that thofe her Torments fhould have an end ; this would befome Comfort to think, that at length an end will come. But as oft as the Mind thinketh of this Never, it is as another Hell, in the mdfi of Hell. This

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This Thought (hall force the damned to cry, «*}, *tf, as much as if they ftiould fay, ***V}, ;*£}, O Lord wf ntfr, wf *iw torment us thus. Bur their Conference (ball anfwer them as aft &£<?, *VJ A? f ever % ev f er. Hence fliall afife their doleful ri^woe and 4/** for evermore.

This is that Second Detth, the general perfeS F*l-nefs cfaffCurfednefsand Mifery 5 which every damned Reprobate muft fajfer, fo long as God and his Saints (hall enjoy BlifsznA Felicity in Heaven for evermore.

Thus far of thoMifery of Mart in his ftate of Cdr-ruptwn y iinlefs he be renewM by Gtace in Chrifi.

Now follows the Knowledge of Man's fe/fr in refped of his State of Regeneration by ChriJL

Meditations of the State of a Chrifiian reconciled to < God in Chrifi. .

NO W let us lee how £&/># a godly Man is, in his State of Renovation, being reconciled to God in Chrifi.

. The godly Man % whole qorrupt Nature is renewed by Grace in C*ri/?> iind become a /**«> Creature^ is blefled in a Thr^fold Refpeft. TPirft, in his Ufe* Secondly, in his Death., Thirdly, after Death.

1 • His Bleffednefs during this Life, is but in p*rt f and that confifts in Seven Things;

1. Becaufe he is cdnceiy'd orthe * Spirit in the Womb of his Mother the Chunk: And is f horn not, of Bloddj nor of the Will of the pU(h; nor if the Will *of Manfiut cfGod^ wtiq in Chrifih h\$\\JFather. So that

* John 3- 5- tjoha 1.13 II Gal. 4*6* 7. * Cor. 9. 9.

the

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the a /jmg* 0/ God his /vi/A*/ is renewed in him every Day more and more.

x. He hath, for the Merits of thrifts Sufferings, all his Sins* original^ and *#«*/, with the Guilt and Funifamnt belonging to them, b freely and fully forgiven unto him: And all the c Righttoufnefs of C^ri/? as freely and fully impmttd unto him: And fo God is d reconciled unto him; and ' approvetb him as Righteous in bis Sight and Account.

x. He is freed from £<tf 4«'s f Bandage, and is made a * Brother ofChrift, a Fdfa* h flfe/r of his Heavenly Kingdom$ and zfpiritaal » j(/i^ and Avflff* to offer up k fpiritu*l Sacrifices to Godly Jefus ChriJFi

^Godfparetb him* as a Md»jparetb bu own Son y tbatferveth him. And this fp*r**& confrfb,

^.1. Not taking Notice of every Faulty butler ing with his Infirmities,, Exodus 34. Verfe 6, 7. A loving Ftf/i&i?r will not caft his Child put of Doors in hisSicknefo i. Not making his Puw(bwe»t when he is cbd-fterted^s great as his Deferts, PfaL .xojJ^id

3. Chqjlening him moderately when hejeeth that he will not ^ ogy ^iipr Means be re-claimed > x Stm,?. Vey. i4v i J* * C»v 11#

In^ Ver. jx.

4. Gracioujly accepting his JB)«4fe4fvtWfri,notwith-Handing the imperfection of hisObedience, and fo preferring thetVMitgmfs of his Mind, before the worthwefs of bis Work, xCor.9.ti*

^——■ * I h iii li 1 —w*i ■ ■■■—^^»—*i

aEph.4.a t 3,i3.Ccl.3.io.bRom.4.a. i^Kom.8.1,1. iPet.i 14. cRom.*?*!?. daCor.s* *9* c Rom.4.33,34. fAftsNS.i&.gEph. 1.2. hjohnio. 17. Rqixl 8.20*'Root,*, if. kRer. r.tf; trPec* a.';. Mil.3> 17*

5. Turning

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5, Turning the Curies which he deferved, to Crojfts, and fatherly Cwrt&knsx Yea,all* Things, all k CaUmitw of this Life,«Death

l it felf .♦ Yea, his* «prj» Sw unto his Good.

y. God gives him his Holy Spirit, which f

t.'Saa&ifieth htm by D%rm thro'out; fo

that he doth more and more^/V to Sin, and

4v» to Rigbtcoufoefs. i.. f Jffures him of his « Adoption, and that he

is by Gr*«? the Child of God. 3. Emoungeth him to come with h Baldneft

and Confidant into the Prefeoceof Cod, 4* MoveihhvEa. without /%4r,tp fay unto him

^ j. Vwsth into h\s £fart thefcift'tfyi*#$?i Prefer. .'•'•'•

6. Perfodetb hip, that both heand his Pwjr-, • «•* are accepted and heard oif God, for

Cbrifi his Mediator's fake.

/•* t. k Pw« ot Conference. ?.FUls\

bini< a. l J«intheHolyGhoft:tncQm-with/ paritod whereof; all Earthly Jcyt L%f ■ v jeefu wife and tW* y^Qto him.

6*. He bath a recovery of his m feveMgtty over the

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2 i, 14. Rpfn. j. *o,ii. c 1 Tljef.5,5^, fRom. % fcip. ? Rqiji.8, i£»» hHeb.4. t&'Eph. 3.12*1 Gat.4 •'*• Bpw- Ms,i*. *IU»f*. f. r .$.1*: 4^ l Wife. 14.17. apfil. 8. *. &c. HeE a. 7, 8.

Credtures,

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Creatures^ which he loft by Adam's Fall: And from thence/re* Liberty * of ufing all Things which God hath not b re/trained, fo that he may ufe them with agood Q Conference* For to *ttthings in Heaven and Earth, he hath zfure d title in this Life: And he fliall have the FUnary and peaceable c Poffeffion of , them in the Life to come. Hence it is that all Reprobates are but Ufurpers of all that they poffefs, and have no f place of their own but Hell.

7. He hath the Aflitrance of God's Fatherly Care and Proteftion Day and Night over him ;' which Care confifts in Three Things.

providing all Things niceffary for his

and Body, concerning this Life, and

which is to come: So that he (ball be

I fare ever, either to have enough} oi P*ti+ ence to be content with that he hath. \- ♦* 2,. In thatGod gives his Holy Angels as^mini-flers % a Charge to attend upon him always for his Qoodi Yea, in Danger, to fitch their Tents about him for his Safety , wherever he be. Yea, Gofs ProteSitm fliall defend him as a* Cloud, by Daj 9 an£ of a Pillar of fire by Night. t And his Providence k Jball hedge him from the Power of the Devil. J. In that l the Eyes of the Lord are upon hintyond his Bars continually open, to fee his State y and to hear his Complaint, and in hisgood'Tifae to m delivgr him out of all his Troubles...

.aRom.14.14.1 Tim.4. j.&c.»>iCor.9.r9,20. crCor.3.as,?!. Heb. i. 7 .«liCor.3.« eAfet.jy.34;» P«.-i.4.*"Aa»i.aj. gMat. £32. 2Cor. ij. 14. pfal aJ . p&l. 34 . 9 J0 . hfteb. 1.14. Pfy. 34. 7 ,

thus

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Thus far of the bkffed Eftateof the Godly, and Regenerate Man in his Life: Now of his bleffei Eftate in Death

i. Meditations of the faffed Eftate cf a Regenerate Man in his Death, ^Hen God fends Death as his Mejfenger for the regenerate Man, he meets hita.A^fthe Way to Heaven: For his * convetfatiov, and b of* feftiou is there before him. Death is Aevcrftrange, nor fearful, unto him.- Not ftrange, becaufe he * died daily j not fearful, becaufe whiift he lived; he was tfe«(, and his Life was d hid mth (thrift in God* To Die 'uoto him therefore, is nothing elfe in ^&#, but to* reft from his Labour in this World, to.go f Home to his" Father's Houfe, unto, the b City cf, the living God, the Heavenly Jerufakm, to.an innumerable Company of JHgtl's, to the genet al'JJJvmblj and Cburehof tlx firjthern,to God the JudgeofaU y and. to the Spirits tf jufi Attn made perfeft, and.to Jefua the Mediator ef the Neto Covenant. Whiift his Body is fick; his MnidAs found: For God. 1 maketh h» hd /« jkhuefsj and ftrerigthneth him with faith and fttientej^itym his Bed of Sorrow. And when he. beginstttenter iato ih&.vftayof all the Worlds, he gi? veth (like* Jacob, Mafes4a& Jojhua) to his Children and.Friends, Godly Exhortations : and Cwtfaf/, : to, ferve the true God, to wot (hij> him/r*/?.aU tbe&ys" of their Life. 1 His bkffed Soul breatbeth nothing but kkjfygs, and fuch Speeches as favour afanftifi*

■ i' » i » . ' > i l .. . ." 'i ' ' . .; ';' »":" > ' ., " ; '' . ''

f *PWl. ! 3.ao.SCo1;3. a. <?iCor. i. 31.^ Col.3.3-eRev.14.ri. 1 »Ctr.5.tf. rjo&.T4*.l«HelJ. ii. u,&e. iPfal^j.^kGo^*

■ F *<*

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edfpirit. As bis outward Man 4fcfjtf/A, fobis/w-mW Man mroafttb, and waxeth ftronger. When the £/*«£ of his Tongue faltereth, the ftgfo of bis Heart j^m£ /^/rr unto G«4: When the Sight of the Bjei failetb, the /fr/r GAqjf illuminates him inwardly with abundance of fiirHual Life. His Soul feareeh not, but is bold to go * oat cf the Body, and U dweU 0itb bee Lord. He fokfd out with Paul, *CuphaHJJeevs\, lakfire to be diffblved, sad to be with Chrijt. And with « David, At the Hart pantetb after the WaterJbr«ob\,fo p*»tetb my Soul after thee, V God. ty Soul tbktfietb for God, fm fbe living God: When fbaU I come and appear before God? He prayeth with the Saints,' 4 Atom long, 0 Lard, which art holy Mid true? ' Come, Lord jejus, came quickly. And when the f appointed time of his dif-folutioa is come, knowing that he goeth to his a Father and Redeemer in the Peace of a good Con-fcience, and the afliwed terjwajfom nf the Jbrgive-neisof all his Sins, in the blood of the Lamb, he fings with blcffed old Simeom his b Nunc dmittie : Lord, novo lettefk thou thy Servant depart in Peace, &c and fitrrenders Op his Soul, as it were, with bis own Hands, into the Hands of hie heavenly Father, laying with David: ' Into thy Hands, 0 Father, 1 commend my Soul, for thou baft redeemed nit, 0 Lord, thou God of truth. And faying with Stephen, k Lord ^fefus reserve my Spirit*. He no toontr yields up his iacred Ghoft, but immediately the ' holy Angels, Who attend upo<i him from his iirtb, unto> his

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desth, » carry and accompany bis Sout'ma fi9*ven % as they did the Soul of Ltzutrus into /ifadbam's hfomt which is the * Kingdom of Hoaton, whither only good Angels and good Works fa accompany the Sou!: The one to deliver their* ffcge, the other to receive ' their d remtrd..

'the Body in convenient Timc,as tbefcnftified * 7mfU of the £fo/> <?^?, the f Mmfas of. Ckrfa nourifted by his « Body, the k Price of the jSUod of the Son of God, is by hjs/'&* Brethren reverently laid toUUef in his grsve, as in the Bed if Chrift: in an allured hope to k awskeimthe Rtfurrt&um <f th 9*A at the laft Day, to be partaker with toe Soul, vl Life and Glory everiaftiog. And in this refpoft. nor only the &w&, but die very Bodjeyof the ftnthfui aifo are termed Jfr0««

Thus fer of the kUlftdmfs of the $ouj.ao4 Bodf of die Regenerate Man ** 4*4. Now let us fee - the bUffednefsxti his Soul and Body ^ <fo«k

3* MedHjtfau of the hkffed EfiAte tffa Rege M r*(S

;■«'_• Minuter DtMth. . / ■• . |

T HI S^ftate bath three Degrees. ' . >i ? ^,JProm. the Day of detrb, to the jtyflj^'

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z« From the RefareftioH) to the ^omnincm^ the Sentence. "■'"■', -1-* --.-V

of the Sentence.

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io.tttb.rt.9, io, 16.& i2. i.i,ij.Lvkei9.f.Stf. p H «I

Heb.i: i 4 . d ReT.14.1 j. £22.12. • iCor.tf.ij>."*" 1 ,.

g Mat. 2<S. 26. h 1 Cor. 6. 20.1 Pet. t .19. > 1 The£ *. i|»Ad^6. ^8.2.*Oait,i2(a. John j^8ifl9.L?*c 14.14. »Thcf.4^1^17.

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3. After the Sentence, which lafts eternally.

As foon as ever the Rtgenerate Man hath yield-

' ed up his Soul unto Cbrtjt, the holy Angels take

• her into their Cuftody, and immediately * carry her

< into Heaven ; and there prefent her f fr/anr Chrift,

where (be is crowned with a || Own of Rigbteouf-

' «f/} and (Ww? j not which (he hath dejervedby her

; £4*4 Wtfrfr, but which God hath promifed of Iris

/rf e goodnefs to all thofe, who of love, have in this

//^unfeignedly ferved him, and Jmgj&/his Glory.

Oh, what j*? will it be tfrthy £m/, which was wont to fee nothing but mifety and fitters, how to behold the /to ot the God ofGlory\ Yea, to fee Chrift welcoming thee, as foon as thou art prefent-ed before him by the holy Angels, with an Bute bone [true I Well done, and welcome good mi faithful Servant, &a enter into thy Maker's joy. And what Joy will this be to behold ** tboufandthoufands ef Cherubms, Seraphims, Angels, Thrones, Dominions, Principalities, Powers? Ail the holy Patriarchs, Priefis, Proffsets, Apofiles, Martyrs, Confcjfbrs, and all the Souls of thy Friends, Parents, Husbands, Wives, Children, and the reft of God's Saints, who departed before thee in the true Faith of Chrift, ttanding before God's Throne in Blifs and Glory ? If 4he Queen ofSheba* beholding the Glory and Attendance given to Solomon, as it were ravijbed there-with, brake out and faid, 4-f Happy are thj Men, happy are tbefe thy fervants, which ft and before thee, and hear thywifdom: How ihall thy Soulbe raviih-

*Lukeitf,n. fHcb.i* 14.& la. 14. I2 Tim. 4.8. Rev* 2. icv x2*b + *! Col I. $. Eph. I. a|. ft I King* 10. fc

ed

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ed to fee herfelf by grace admitted to ftand with this glorious Company! to behold theblefled Face of Chrifly and to hear all the treafures of his divine, Wtfdoml How ihalt thou rejoyce to fee fo many * thoujani tbqufands welcoming thee into their heavenly SpcietyJ For as they all rejoyced at thy con* *verfion ; fo will they now be muph more joyful to behold thy Coronation, and to fee thep receive thy -f Crown, which was laid up for thee againft thy coming. For there the Crown of Martyrdom (hail be put on the Head of a Martyr, who for CJirift's Gofpel's fake endured Torments: The Crown of Virginity on the Head of a Virgin, which fubdu-ed Concupifcsnce : The Craw* of Piety and Chafiity on the Head of them, who fincerely profefTed Chrift, 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 in* corruptible Glory on the head of thofe Paftors, who by their Preaching and good Ex£Uiiples,have convent* ed fouls from the corruption of-fin, to glorify God in holinefs of Life. Who can fufficiently exprefs the rejoycing of this heavenly Company, to lee thee thus t Crowned with Glory, arrayed with the Alining Robe of Righteoufnels, and to behold the Palm (f ViStory put into thy Hand? Oh what gratulation will there be, that thou haft efcapedall the Miferitf pf the World, the fnms of the Devil, the pains of Hell, and obtained with them thy eternal Reft and JIappimfs ? For there every one jcyetb as much in a-pothers happinefs,as iahi^own,becaufehe 0iaU fee

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Him as much loved of God, as himfelf. Yea, the/ hare as many diftin&y^ as they have co-partners of their j<p* And in this joyful and blcffed Stare, the Sent refteth with Cbrift in Heaven, till the Rtfttrrtftion; when as the a ^mfcr of her Fellow-Servants and Brethren be fulfilled, which the Lord ftermetti but a little Seafon.

The fecond Degree of Man's Bleflednefs after HDeath, is from the RefurreHien, to the pronouncing Of the final Sentence. For at the laft Day,

l» The Element try Heavens\ Earth, and all things theitin, ihall be h diffolvci, and pariftei with fire. * %. At the 9 found of the laft trumpet, or Voice of t thrift, the Archangel, the very fame Bodies y which the BleB bad before (tho* turned to Daft and Earth) ihrilarHe again. And in the lame inftant^ every Man's Soul fttyll re-enter into his om Body, by wr-t*e of the 4 Refurre&ion of cbrift their Head, and lie • made alive and rife out of their ffaves+as if they did but apri* out of their Beds. And how-foever Tyrants bemangled their Bodies in pieces, or confirmed them to Ames; yet lhall the Elf 8 find it true at that Day, that { not a hair of their head is ferijked.

3 .Theyfhall come forth out of their % graves % 1 ike fb many Jofephs out of Prifon, or h Daniels out of %\\t Lions Den, or Jonahs out of the Whale r s Belly. , 4, All the Bodies of the Ete$ being thus made

:-*R*v.r.£. fcftPtt.4.10,11,13. «i Cor. 15.51. xThef4.ftf.J0ll

5.a8.Ezck.37.^«,&C.ARom.8.n.Phil. 3.10^11. iThefi^. i^

^ •^1t«| i 5.i7. 1C0r.15.2j. fMacth.19.30. giTFef.4.14. hDan,

45.ij. Bf eft poteftas Dc* ad mftittac»dos> 8c icftitucndos homi*.

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alive, (hall arife in that * perfection of /fa/«/v whereunto they fhould have attained by their **-/«m/ temparament, if no Impediment baa hindfed: And in that wgM*^ ifgethat a perf«& Man is at,a-bout three and thirty years old, each in their f proper Sex. Whereunto Divines think the Apoflle al-ludeth, when he faith, || tiff we all so/he unto a per* feft Man> unto the meafure of the Age (or Stature) of thefulnefs ofChrifi: Whatfoever ImperfeHion was before in the Body (as Blmdnefs, Lamentfs, Crook-ednefs) (hall then be done away. Jacob fhall not halt, nor Jfaac be blind, nor Leab Uear-efd, nor Mepbibojbetb be lame : For if David would hot have the Mmf and //uw to come into his ife*/£ j much left will £Ar# have llindnefs and lamttefs to dwell in his Heavenly Habitation, tfM0 made all the #i#4 to fee, the dumb to (peak, the deaf to hear* the &«w to walk, <fr. that came to him,to feek his Grace on Earth: Much More Will he heal all their Imperfefthnsy whom he will admit to his Glory in Heaven. y Among thofe Tribes, iberi is not one fee-hlee : But the lame MauJbaU leap as an Hart, and the dumb Mans Tongue /ballSing. Andh is Very pro* bable, that feeing God created (mtjfrfi Parents, not Infants, or Old Men, but of *{effete A£e Of Stature ; the«r4»A«««, Qfnew Creation tfOrri Death, /hall every way be mdteperfett than the txdtn, otfirfl frame of Man, from which he fell into the State Of the dead. Neither k it like, that Infancy being bsperfe&ion,

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and old Age Corruption, can well (land witt -State of a f «/«£ glorified Body.

j. The JSo&rs of the #&# being thus raifed, have four moft excellent and fupernatural Q, tits: For, .

T i. They (hall he raifed in * ftw*r,whereby i (hall for ever be freed from all Wants, Weakness, and enabled to continue wit! the Ufe of Afetf, Drink, Skep y and other mer Helps.

i. In b «rw>r»pf/0*,whereby they (hall neve ./#£/># to any manner of JmferfeBionsl t tntfb, Sicknefs, or Death.

3. In Glory-i whereby their Bodies fhall c /i as bright as the Sun in the Firmament; 1 which being made tranfparent, their St (hall *y&iw through, far more gtarttw tl their Bodies. Three^/«ap/*iofwhich6< were feen, Firft, in d Mofess Face ; Second in the' Transfiguration; Thirdly, in r $tepht Countenance. ThKelnfta#ces'andjiJfnra>t of the Glorification of our Bodies, at tl glorious Day; If hen (hall«jDa-wi lay afi his Shepherd's Weed, and put on the Role the King's Son Jefus, not Jonathan's. Th every true Jtfordecai fwho mourned und the Sackcloth of this corruptJfc#) (hall be a rayed with the Ring's h royal Afparel^ ai have the Crown royal fet upon his Head, th

.' «1 Cor.iy. 4 j>fCor. 1 ^iMft.6?."ib. 'jkg.Eick.ufoo. cM . icj.43. -Lake a/31. 4iTheC 4 .ir: «ExodiJ4.i9..fMa M h.i7 ; gAftstf.iS' h .i{5am.i».4. Efth.tf.4, ■. >tv, ,

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all the World may fee, how it/ball be done to bim> whom the Kjng of^KJngs delight eth to honour. If now the rifibg of one Sun make the Morning fo glorious? bow glorious (hall that Day be, wheo4nnumerafele mi/lions of million* of Bodies 0/ S*/*//, and Angels {hall appear more glorious than the brigbtnefs 6f the Sun I The Jfojr ?T c ^ ri fi w Glory fur-palling all. 4. InVg////;,whereby our Bodies (hall be able to afcend) and »wf the Lord At his glorious coming in the Air, as Eagles flying unto their bkffed carkafs. To this agility of the Saints glorious Bodies, the Prophet alludes, faying: f They fhall renew their firength: They /hall mount up with wings as Eagles: TheyJhaH run f And not he weary ; they Jhau walk and not faint. And to this ftate may that faying of Wifam be referred: || In the time of their vijjotfthey fhall jbine 9 and run ttfo^ftft «#»** among tbejlubble. •'£ \T/' #

And in refpeft^4heftf four Qualities, § PWcalleththe raited Bodies of the Elefr, Spiritual: For they (hall be fpiritual in qualities, but the fameilill iaftubftance.

And howfoever fin and corruption make a Man in this ftateof mortality lower than Angels; yet furely

* Ubi volat fpiritus, ibi crit & Corpus. Aug. Mat. 14.28. f Hi. 40. ji. lWifd.3.7. f 1 Con 15.46. Spiritualiapoftrefurreftionera enmt corpora, noil quia corpora efle defiftant, fed quia fpifitu yU TificantcUabfiftunt, 4*g. Ift. 1 3. dt Clvif Dei, cap. a2.

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when God fl)all thus a *raw* him with Glory anc n*ur y I cannot fee, how Man {hall be any thin /rrior to Angels. For are they Spirits? So is alto in refpeft of his Soul: Yea, more than I they {hall have alfo a fpiritual Body, *fafkio*et unto the glorious Body of the Lord !jefu$ Chriff whom Man's nature is exalted by a c fcrfinal Z into the Glory of the Godhead, and individual ciety of the bleffed Trinity i An Honour whicl never vouchsafed Angeh. And id this refpeft A hath a Prerogative above them. Nay, they hxxtfpirits appointed to be MimJIers unto the Ei And as many of them, who at the firft difdai this Office, and would not keep their c firft fta ing, were for their Pride f hurled into Hell. 1 lefleneth not the Dig/tity of Angels, but extols greatnefs of God s Lave to Mankind.

But as for all the Mleft, who at that fecond i fudden coming of Chrift, (hall be found quick ; livings The« Fire that (hall burn up the Cofr tion of the World, and the Works therein, ft in a h Moment, in the twinkling of an Eye, overt; them as it' finds them, either grinding in the Mil Provifion, or walking in the Fields of Pleafure, lyinginthe Bedot eafe; and fo (burning up th Drofs and Corruption) of mortal f make th< immortal Bodies: And this Change {hall be ur them inftead of Death. —Then fealfthe^ ^ff/with joyfolnefe greet 1

»F1*1.8 y .l»Phil. j.«, eHeb. a . id. rfffctr.j. 14. Pfil.fi. tJudeV.tf. faPce.3.4. g*P«. j f »<>, ir, u. hiCor.t* i Lake 17. ji. k Tk* Etoft Soul's Jfofir^hcxa her fiody, »£J .". Wft meeting in the Rcfwreftion.

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Body, faying, O well met again, my dear Sifter, Howjweet is thy Voice J How comely is thy Countenance, t having lain hid fo long in theClilts of the Recks, and in the fecret places ot the Grave ! Thou art indeed an Habitation fit, not only for me to dwell in,but fuchas the Holy (rethinksmeet to refide in, as his Temple for ever. The Winter of our Affll&'um is now paft; the Storm of oar Mifery is blown over and gone. The Bodies of our Bled Bretheren appear more glorious than the UBy flowers on the Earth: The time of tinging Hallelujah is come; and the Voice of the Trumpet is heard in the Land. Thou haft been my Toke-felUw in the Lord's Labors, and Companiauiti Perfections and Wrongs, for Cbrifi and his GofpePs fake; now mall we enter together into ourMafter'sjoy. As thou haft bornvtith. me the Crefs; fo fhaltthou now wear with me thb Crown. As thdu haft with mc/owed plenteoufly in Tears, fofhalt thou reap with me abundantly io Joy, 0 bleffei, aye blejfed be that God I Who (when yonder Reprobates fpent their whole time in Fride,flejblj L*fts, Bating, Drinking, and prophane Vanities) gave usGrace to joyn together in Watch-ing, Falling, Frying reading theScriptures, keeping his Sabbaths, hearing Sermons, receiving the Hohr Communion, relieving the Foot, exercifing (in all humility the Works of Fietj to God; and walking cottfchnably in the Duties of our Calling, towards Men, Thou malt anon, hear no mention of tby'Skt, for *they are remitted and covered} but every good Work, which thou haft done for the Lord's lake, (hall be rehearfed, and rewarded.

1 Cheer

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Cheer up thy heart, for thy Judge is a yfe/fr < j£ji& f and few* of thy bone. Lift up thy Hea< hold thefe glorious Angels, like fo many G* flying towards ijs, to tell us, b that the day of a jempsion a come, and to convey us in the CIouc meet our Redeemer in the Air. Lo they are at I * Arife therefore my Dove, my Love, my fair One tome dwaj. And fp like d Roes, or young h they run with Angels towards Chrift, over trembling Mountains of Betber.

6. Both quick and dead being thus revived glorified, (hall forthwith (by the c Minifiryofl Holy Angels 0 ) be gathered from all the quarters parts of the World, and f caught up together in Clouds, to meet the Lord in the Air, and fo (ball c with him, as a part of his glorious Train, *toj the Reprobates and evil Angels. The twelve Api ihall fit upon twelve Thrones (next Chrift) to ju the twelve Tribes, (who refuted to hear the G preached by their Miuiftry.) And all the h , Sa (in honour and order) (hall ftand nejft unto them Judges alfo, to judge the evil Angel*, and eart winded Men. And as every of them received 6 in this Life, to be more zealous of his Glory;, ; more faithful in his Service, than others: So f their' Glory and Reward be greater (ban other! that Day.

The place whither they Qjall be gatherM wntoChi and where Chrijl lhall fit iri Judgment, lhall in the k Air, over' the Valley of Jebojbapbat,

aDan.9. -aiy'&c. b Luke 21. 28. c Cant. 2.1,3. d v.i7.eLuk< 34> 35> 3<*- * 1 The£ + . it. 6 i Cor. 6. i, 3. b 1 Cor. 6,2,3. * J . 3.2.12,. 2 Cor, J. .6. « i Theft 4. 17,

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Mount Olivet^ near unto Jerusalem, Eaft ward from the Temple, as it is problable for four Reafonsi

i. Becaufe the holy Scripturef<xms to intimate-fa much in plain Words^ * / will gather all Nations into the vdley of Jehcfbaphat, and pteai with them there. fCaufe thy Mighty (met to come doion y 0 Lord: Let the Heathen be wakened, and come up to the valley ofjeho-fhapbat: for there will I ft to Judge all the Heathen round about. Jehojhaphat fignifieth, the Lord will judge. And this Valley was fo called, from the great || ViSory which the Lord gave $ Jehofbaphat, and his People over the Ammonites, Moabites, and Inhabitants of Mount Seir. Which Victory was a Type of the final Viftoryi which Chrift, the fu. preme Judge, (hall give his Eleft over all their enemies in that Place, at the laft Day, as alfo the Jews interpret it. See Zach. 14.4, y. Pfal. ji. ij %,&*. all agreeing, that the Place (hall be thereabouts,

1. Becaufe that as Chrift was thereabouts crucified, and put to open fliatne, to over that Place his glorious Throne (hall be ere&ed it* the Air, when he ihall appear in Judgment to raanifeft hisMajefty and Qlory. For it is meet that Chrift fhouid in that place judge the World with righteous judgment, where he himfilf was unjuftty judged and condemned.

3. Becaufe, that feeing the Angels to\z\\ beferit/* gather together the Eletlfrom the four winds, from one

*Joel.3. 1,3. |ver. 11, 12. \] iChron. 30. § Near this Valley was Mount Moriafcwherejlfrakam foetiticed ifaac, Gen. 22. JacU f*w Angels afamcufeg and defending on a Ladder, Gen. 18. The Angel put up m& Sword, and t Fire from Heaven burnt the Sacrifice in Anmsh*$ Floor, a Sam. 24. Solomon builded the Temple, 1 Chron j ; 1. Chrift preached the Gofpel, fuffered his Paffion, and cmeredinwbisGloiy, C*rr£, in Gea, 28. . . ,■' X

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end of Heaven to the etheri It is moft probable, chat the f lace whither they (hall be gathered XQyfbxll be near Jernftlm, and tb&Z/aSeyefJehdfhefhati Which *Cqfmograpbers defcribe to be io the *w<# of the fu^ perficies of the Earth •* If toe termini a fnikna 9 be . the four Parts of the World j the teemvnk ad quem, mud be abput the Centre.

4. Becaufe the ^f/f told the Difciples, that as they faw b Chrift alcend from Mount Olivet, which is over thef4% effehofkafbat; to he (hall in like manner come down from Heaven. This is the O-pinion of ' Aauin4t> and all the SchookMen, except Lombard^ and Alexander Heles.

5. Laftly, When Cbr$ is fet in bis glorious d Tbrone, and all the e «wp- Tbcufeads of his &ct«/s and /%*/», fhining more bright ttoo fo maaje £«*; in Glory, fitting about him; and the Body ioiChrift in Glory and Brightnefs furpafling them all; the Reprobates being feparate, ai*d remaining beneath upon the earth j (for the right hand ngntfetba blcf-fed, the left hand a »rjW Efltte:) f C/ftr# w^>^ pronounce the Sentence of Abfolntion, and Bias upon the EkSf; Firft, becaufe he will thereby, in-ereafe the grief of the refrebate that, foal) hear ii. Se* condly,to (hew himfelf more/ftw* tosJWwejr than to judgment. And thus from bis Throne of Atafejlj in the W^» he. (ball (in the fight and bearingof all

* The Sea beydn SJtrdm, towards 2>rt*», cutteth the midffof the World. Ant iftUab (kith *€ Jer*f»tem> In medio aenfitim pofui earn: That from Sim, as from a Centre, the Lr"r ftould be pitf-lifted to all Nations, and there allNations fluB be judged according to the Law, Rom. a. i *. •» Afts r. 11. « Rftiprefcs <*m>/*» *«• Thorn, in i Sent.Difl.^^9. *Mat. is.Ji. «Jnae¥. i4.Rer.io;ri,r j. fMat.t9.1S. ttthrJnCmit.il. A*ftlm.inM*t.c.i%. gPJal*4? ?• Ifa. 28.21. Ad pceiuw tardus Dens eft, ad PMemiataleiu'

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the World) pronounce unto bi$ EUSt^ * Came ye kef-fed of my Fdtbtri inherit the Ktngdotrf prepared fot yw,fremtbe Ugmningof theWorQ &c.

Com ye] Here is our bleffcd Vnh* with Cbrift t and by few, with the whole 7>mU#.

B/fjJifl Here is our sbfolution from all Shis, and our plenary endowments with aUgracettndbappiieefi.

Qfm Father] Here is the Author, from whom, by Cifiy? proceeds our felicity. .

Inherit] Here is our Adoptive, <;

The Kjngdom] Behold our Birth-right and Fofc feflioo,

PreptreJ] See God's Fatherly Care for his Che* fen. :.''.-.'

iPk-oif» /fa FoundAf'm tf theMMi] Q the/**, eternal, unchangeable £&#»» of God 1

How much ate thofe Souls bound to tare Ooo% who of his later gopd will and pleaftre, cbofe arid loved thern^ before they || had<h*e either good «r evill

Forlvw *«grjv&c.30 the (fa^rc/i <f Cbrfo who takes notice of ajl tbegw* nwfr of his GhuV dren to row/ them 1 How great is his /ra* p poor Chtiftfens, who takes every Workof Mercy dose to /*«* for his felj^as if it bad been done to him* fetf J Come ye to mi in whom ye have believed, be* fort ye fmm : And whom ye brae tafed and fought lor with & much devotion, and thro 7 fo many trim* Uttens. Com nm, from labour to re&, from difgr/v* to gfogi; from the Jaws of </«/!>, to theji^tf ot etem aa\Ufe. For my fake ye have been ^r^i/^/upon,

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reviled^ and curfed: But jmw it (hall appear t thofe curfed Efau J s, chat you are the true 3& that (hall receive your HeavenlyFather's b/ej> <An& bleffed (hall you be. Your * Fathers, Mot and nearefi kindreJ forfook arid call you off, my Truths fake % which you maintained: But i jpgr firtfcr will be unto you a t Father, and 4nall be his Sons and Daughters for ever. You v caft out of your lands and livings ^ vadforfook a my fake and the Goffefc: But that it may appear 1 you have not lift your gain, but .gamed by y lofs ; inftead of an earthly inheritance and PofTefli* you (hall poflefs with me the Inheritance of Heavenly Kjngdom : where you (hall be for Lc $ons\ for Birth-right, Heirs \ for Dignity, Kjk for Holinefs, Prie/ls; and you may be bold to ter into the ? offefan thereof now, oecaufe my . tber prepared and kept it for you, ever fihce i frfi Foundation of the World was-laidJ % . .: :%

Immediately after this Sentence of Atfoluti and Bcnedtttion y every one receiveth his Cr^ which ft Chrifi the righteous Judge puts upon th Heads, as the Reward which he hath promifed his Grace and Mtrcy, unto the Faith and good Wo\ of all them /A** loved his Appearing. Then eve one taking this Craw from his Head* (hall 1 it down (as it were) at the Feet of Chrifi \ ai proftrating themfelves, (hall with one Heart ai Voice, in an heavenly fort and contort, fay, § Prai and Honour, and Glory, and Power, and Thanks

* Pfal. 27.10. Matth. 19.39. f John io7~i7. a Cor. 6. 11 Tim. 4. 8. 1 Pet. 5- 4. $ Rev. 4- *°«

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**/0 fAiw, 0 hlejfedLamb, tohofitt'eft upon the Throne\' weft killed, and haft redeemed as f0 Gftf ^ thy Biped* out of every Kindred and'Tongue^ and People, and Hat ion, and'haft modi us into out God, Kjngs and, Priefts, to reigwvbitb thee in thy Kingdom fw'ei/er» ; more, Amen. ".''''' •..'.' ~~

Then fhallthey fit in their thrones and Ord&i as * fudges of the Reprobate's, and evil Angels *> fey approving, ^tA-giving TeJUmony to the Rlgfiteoui Sentence and judgment of- cbrift'tht BupreWi

Judge. ;'.''. ' :i f ' :! '

After theprdnciincirigbf th£ /fc^^/i&SettettGtS and Condemnation) Chrift wift jterfbrm'Twbtb* lemii ^tfawrir. ' v " ' • '• V» <■ ' -J '-- {■'■■■■' i. The preferring tf all the Blefth&oitej&tWi t Behold, 0 ^hteeusVather'thefi are they tibbm thorn gOvte/f me, /have kept them', And iktoeefthebt »£gft 7^<w them thy Word, and they VetievedtK ami-the World hkted them, hetdufe they were %ot ofwWoryt^ even & I was not if the World,' • Aid rim Father, I will that thofe kbom thou haft give* me, fc vfitk- the when I ant, that they ma) heboid my Glory's whieh thou hd/i} given me; that they may he madeperftA if* one: That the World may know that thou haft fent nse i and thin baft loved them, as thou haft loved me. ''■

z. Chrift fhall deliver Up the Kingdom to God* eveii the || Father, that is, (hall ceafe to execute bis Office of' Mediatorthifi Whereby as he 1 is Kjng, Prtejf, Prophet), and Supreme Head ottht ehurthf-hs fup-

♦ 1 Cor.6. i, a, J&c. M*t. 1*13. tJok"7«» »4».i3» .**.

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prefled bis Enemies, and ruled his faithful people by his Spirit, Word, and Sacraments. So that his Kingdom of <5rti« over his Church in this World cftjfag; he fball rule immediately as be, is God, e-qual wjth the ftufcr, and the £to/r G^, in his Kingdom of Glory for evermore. Not that the Dignity ojf: b\s Manhood fhall be any thing diminifhed; but that the Glory of his Godhead fhall be more manifefted: So that as he is God, he fhall from thenceforth, in all fulnefs i without alt external Meansj rule all in all.

From this Tribunal Seat, Chrifi (hall arife, and with all hjs glorious Company oSElett Angels add At/*?/, he fhall go up triumphantly, in Order and Array, unto the Heaven of Heavens, with fuch a heavenly Noife and Mufick, that now may that Sang of Qavid be truly verified, * God is gone up with .4 Triumph^ the Lord with thefoundof the Trumpets, Sim Praifes to God, fin* Praifes j ftng Praifes, unto our Kjng % fing Praties if of God is the King of all the Earthy be is greatly to he exalted* And that Marriage Song of John j f Let us he Qlad and Re-joice t and give Honour to him $ for the Marriage of the Lamb is come, and his Wife hath mads herfelf ready. Hallelujah $ for the Lord God Omnipotent rtignetb.

The Third and laft Degree of the bleffed State of a Regenerate Man after Death, begins alter the pronouncing of the Sentence, and lafteth eternally without all end.

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Meditations of the ileffed Efi/tte of a Regenerate Man in Heave*) Jfter be bath received bit Sentence tf Abfolution, before the Tribunal-feat of Cbrtff, at the lafi bay of Judgment.

HEre my Meditation datleth, and my Fen fa!* leth out of my Hand; the one being not Able to * conceive, nor the other to defcriie, that mdft excellent Blifs, and eternal Weight of Glory (whereof all the AffiiQions of this prefent Life are not *>mbj) which all the Elect ffiaD with the blefled Trinity enjoy, from that time that they (hall be received with Chrift, as * Jdynt-heirs, into" that everlafting Kingdom of Joy.

&otwithftandirtg we may tike a fcantling thereof, thus:

The holy Scriptures fet forth, f to our Cabacity) the Glory of our Eternal ana Heavenly Life after tkath, in Four Refpeib:

». Of the Place.

i. Of the Obj'ea.

3. Of the Prerogatives of the Eleft there;

4. Of the JSffefts of thefe Prerogatives;

i. Of the Place;

THe Place is the * Heaven of titavens, or the * Third Heaven, called Paradife\ whither Chrifl in his (humane Nature) afcended/«ir above Ml vifible Heavens, the * Bridegroom** CbamBer, whicfi by the Firmament, as by an assured Curtain fpjng-

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«2Cor.4.i7.Rom.8.i«. bRotti.«.i7.«Pfid.iJ.J,<3iCW.Ii, H. «Pftl. »J.j; Mttth. a$. »o. .s... . ■

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led with glittering Stars, and glorious Flanets, is hitf, that we cannot behold it with thefe corruptible Byes of Flefo The Holy Ghojl. cframing him-felf to our Weaknefs) defcribes the Glory of that Place, (which no Man can eftimate) by fuck things as are moft Precious in the Eftimation of Man. .And therefore likeneth it to a great and holy City, named the a Heavenly "]erufalm. Where only God and his People, (who* arefaved, and written in the Lambs Book') do inhabit; all built of ;« pure Gold, ' tike unto Hear Glafs, <fr Chrjfial j the Walls of%4?er-fione', the foundations of the Walls'g&r^htd with .Twelve wanner of Precious Standi having d Twelve Gates, each lailt of one Pearti 'Three Gates towards each of the Four Corners of the World) and at each Gate an f Angel, (as fo many Porters) that *ttoun-■ (lean thing (bould enter info it. Itif h Four-fquArti \ therefore perfect; the length, the breadth, and height 6f it are equal: Twelve ThoufandFurlongs every way ; Therefore Glorious and Spacious. * Through the tnidft of her Streets ever runneth a pure River of the Water of Life, as clear as Chryftal; therefore whole-fom. And on the otner fi* e the River, is the Tree of Life, ever growing; which bears Twelve manner of Fruits, and gives Fruit every Month', therefore fruitful. And the Leaves of the Tree are Health to the Nations ; therefore healthy. There is therefore . no place fo glorious by Creation, fo beautiful with Deletlation, fo rich in Pojfej/ion, fo comfortable for habitation. For there, the Xing isthrift; The Law

•Rer.a*.*»&c. fc Ver.»4.&a7. c ycr.i8. Ver.n. V«vi9, aol *Ver.*i. «Vcr*iJ. 'Ver.u. »Ver.j7. *Vtt.*$. }%w.*z.t. iVer.a.

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is Love ; the Honour, Verity j the Peace, Felicity ; the Life, Eternity, There is Light without Darknefs; Mirth without Sadnefi,- Healthy with* out Sicknefs; Wealth, without Want; Credit, withoyt Difgrace; Beauty, without Blemifh; Eafe, wifhcut Labour ; Riches, without Ruft; Blcfled-nefs* without Miferyj and Confolation that never knoweth End. How truly may we cry out (with 18 David/ of this City, Glorious things are fpo-kenof thee* 0 thou City of God? And yet all thefe things are fpoken but according to the Weaknefeof * our Capacity. Jtyr Heaven ejtceedeth all this in Glory, fo far, as that no Tongue u able to exprefs % nor Heart of Man to conceive the Glory thereof \ as witneffeth St. f Pa#l> who wa? in it, and few it* O let us not then dote fo much on chefe wooden Cot* tdges* and Houfes of moulding Clay, which are but the Tpnts of IJngodlinefs and Habitation of Sinners: But let us look rather, and long for this ^ heavenly City, whofe brilder and maker n God : which he (who is not afbamftL to be ca/lc4 (fur God) $ htfk $rq«4dfor us n » . <„;..;;• >

['%. Of the (Mje&./ : \ . , '.

THe bliftful and glorious Ohjeft pf all ' : in?& le£lual and reafonable CreatoreS in {leaven,* is the Godhead tn Trinity tf' Ttrfbni j without . which* there is neither Jy, xm^eluity v -But-th* vwyfujlnefs of Jxy confifteth i^r^j^g the &&!$> TmQbjeit we fhaUenjoy Two Ways,: ■"//..*»

I. By £ Beatifical Fifion of God-. -. ' ;" ;

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^PfiJ.87.3. t iCor.ia.4. i€or.a.5. IH&.H^.$Heb.^i.$r

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2. By poflefling an Immediate Communion with fhi$ Divine Nature.

The* Beattfcal Vifion of God is that only, that can content the infinite Mind of Man, b Eor every thing tendeth to its Center. God i$ the Center of the Soul: Therefore (like Noah's Dove) (he ^annot Reft nor Joy, till (he return and enjoy him*

All that God beftowed upon Mofes, could not fatisfie his Mind, unlefs he might c fe* the Face of pod. Therefore the whole Church prayeth fo ear-Xleftly, f God he merciful unto us, and caufe his Face to /bine upon w- When Paul once had feen this ^ieJfedSight,hc(c^vz^r)cq\imcd all the Riches, and Glory of the World (in refpeft of it) to be but ' Dung;, and all his Life after was but nfighing oqt (cufio diffolvi) 1 1 defire to he diffofoed, and to he with Chrift. And Cfhrift prayed for all his Ele& in his tafi Prayer, that they might obtain this bleffed fci/?on. 8 Father y / will that they which thou haft gv^nwe, be fwhere?) even where I am\ (ro what (fend?) that they may behold that my Glory, &c If *Mofes's Face did fo fhine, wheAhe had been with God but Forty Days, and feen but his back Parts $ }iow fhall we fhihe, when we (hall fee him * Face to Face for ever ?• apd knovp him as u* are known, and as he is ? Then (hall the Spul no longer be teim* ed Mar ah, bitternefs, but Naomi, beautifulnefs : For

• Vi'ffo Dei beatific* foil eft fommum bonunt noftrum. J*g. M. dt Trin. c. 13. *> Fftcifti not Domioe afl ce: inqujetum igituriell coj? noftrum, don<crequiefcat injte. Jpg*Cmfolaui.c*t.i.&is c Exod. 33.JJ. <iP&1.67.i.&8o.i. * Phil. 3.8 n.i'fPhil r.aj. sjfohn J7.14, bExod.34.29. Exod. 33.31. 11 Cor.13.i2. aCor. 3.18.

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the Lord fhal] turn htv fbort bitternefs, to eternal Beauty and Bleffeduefs, Ruth 1. xo f

The Second Means to enjoy this Objsft, is, by having an immediate and an eternal Communion with Cod in Heaven, This we have, Firft, by being Cas Members of Chrift) united to his Manhood, s?nd by the Manhood (perfonally united to the Word) we are united to him, as he is God; and by his God-head, to the whole Trinity. Reprobates at the laft bay fee Qod fas a juft Judge) to punilh them; But (tor lack of this Communion) they fhall have neither Grace with him, nor Glory from him. For want of this Communion, the Devils (when they faw Chrift) cryed out, Quid nobis /*• cnm? a What have yx tQ do with thee, thou Son of the mofthigh God? But (by virtue of this Communion) the penitent Sodomy boldly go and fay unto Chrift, fas b Ruth unto Boaz: Spread, 0 Chrift, the Wing if the garment of thy m(rcj over thine hand-maid; for thou art my Kinfman. This Communion God promU fed * Abraham, when he gave him him/elf (or his great reward. And Chrift* prayeth for his whole Church to obtain it. This Communion Saint JW exprefieth in one Word, faying, e That Go^ (half be aS in aS to ut. Indeed, God is now all in all un* to us j but by Means, and in a fmall meafurp, But in Heaven, Qoi, himfelf immediately (jn jfutnefs fof Meafure, without all Means) will be unto us alt the good Things, that our Souls and Bodies can wiflj 9r defire. He himfelf will be Salvation, and Joy to our Souls i Life and Health to our Bodies y Beauty ro

* M*rk 5.7. b R,utk3.$.« Gen. *s,. *. < John. 17. ao, *i. c i, <V .

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our £jw; Muftck to our £jr/; Honey to our Mouths\ Perfume to our tfpftrih; Meat to cu^r ;£'#'tt; Lfgfo

, %o our TJnicrfiandi^ \ Contentment io our Wr/Zr; ?tnd Delight to oqc /ifofi; And what can be lacjbf 1 ing, >vhere God himfelf will be the * Soul of our §ouls? Yea, all the Strength, WU, Pieafures, Virtues, Colours, Beauties,,Harmony, and Qoodnefs, that are in Men, ISeafts, Fifties, ^owk, Trees, Hsrbs, and all Creature^, are f nothjing but fpaikles of thofe thufgs, which are in in^nUeferJe3jon inGod. And \n him we (hall enjoy them in a far mone perfect and bleijed Manner. He hjyfefcwty *heri fupply their ufe: N?y, the faft Creature's (which ferve us now) (hall nqt have the Honour to ferye us then. There will be || no need of the Sun, nor of thebioontc tyine in that City ; for the Qlory of God doth Light it, JNfo more will there be any need, or ufe of* any ere** jure, when we (hall enjoy the Creator himfelf;

When therefore we beho.kfariy Thing that is excellent in any Creatures, let lis fay tQ pur felve? How much t"aore excellent \% he, who gave their

. this excellency* When we, behold the Wifdom oi Men, who over-rule Creatures ftronger than them (elves; outrun the Sun and Moon in Rifcourfc

Srefcribing many Tears before, in what Qourfes thej # lall be ecliffedi Lpi us fay to our felvesj \ How admirable is the Wifdom, of God a who m^de Men ft Wife! When w e 9°nfider the Strength pf While and Elephants, theWipeft of Winds y and Terroui

. * Anhruuaahnfcerit Deus. Bern. |Non poteft fummus rerup Conditorinlc hon habere quae rebus a fe conditis dedit; auemad modumfolaftris.H«j:tf/.4.desnima > M5. JReV.n.aj. §Senec! <de benefices, /. a. cap.-ip. • - >• *

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pf Thunder j let us fey to our felves, How ftrong, how mighty, how terrihle is that God, that makes thefe mighty and fearful Creatures j When wetafte things that are delicately fweet, let us. (ay to our felves, O how fweet is that God, from whom aS thefe Creatures have received their Swcetnefs» When we behold the admirable Colours which are in Flowers, and Birds, and the loyeh Beauty of Women-, l<et us fay, How feir is that God, that made thefe fo Fair J

And if our loving God hath t|ius provided us fo many excellent delights for our'paflage, thorow this * Bocbim, or Valley of Tears j what a/e tboj Pieafures which he hath prepared for us, when we ihall enter into the palace of oor Mafier's Jo%? How iball our Soulsbe there ravUbed with thelove of fo tovefy a G OD? So glorious is the Gbje&of heavenly Saints: So amiable is the fight of our gracious Saviour. &

|. Of the Prerogatives which the E/eff Jbaff enjoy '•> '< iie Heaven.

• -v. 7 ' t

BX Reafon of this Communion with God, the Eieft in Heaven 'jhafl have Four jfbpcr-exeel-lent Prerogatives,' ' : "" ■■

' i. They fliall' have the Kingdom of Heaven foe their f Inheritance ; arid they fhall be/r« \ Deni. ions oif the heavenly Jerufakm. S. Paul (by being a free § Citizctf of Rome) efcaped whipping'; biifc they,-who aige qncejfew Citizen s of the heavenly

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Jer*faltm y (hall ever be freed from the Whips of Ecettiai Torments, For this Freedom was bought for VH f hot with**great jum of Money^ but with th£•* precious Blood of the Son of God.

t. They (hall be all Kj"g s a°d Pri*?/j; c ty/V/-* fi?*/ 1 Kings, to rergo with Chrift, and to triumph cwter Satan, the World, and Reprobates; and fph ritiial Priefts, to offer unto God the d fpiritual Sacrifice tA «Praife and Thankfgiving for evermore. Andthcrefore they V« faid to wear both Crowns and Robes. O what a Comfort is this to poor Parents, that have many Children I If they breed them up in the Fear of God, and to be true Chri~ ftians, then are they Parents to fo many Kings and friefls.

: 3. Their Bodies ihall f fiiae as the Brightnefsof thfe Sun in the Firmament: Like the glorious Body of Chrift, which * Ihined brighter than the Sun ae Noon, when it appeared to Paul. A glhnpfe of which glorious Brightnefs appeared in the Bodies of h Mcfes and Elias y transfigured with our Lord in the holy Mount, therefore (faith the 1 Apoftle) it {hall rife 1 glorious Body;; Yea, z fpiritual tody $ not in Sub fiance, but in Quality : Preferved by fpiritual Means y and having (as an Angel) Agility to afcend or defcend, * Oh what an honour is it, that our "Bodies (falling mor* vile than a Qarxitn) feould thus arife in Glory, like unto the Body of the Son of God!

a Afts a». *8. b iPce. 1. iS.«Rev. $. 10.1 Pet. a. 9. Rom. 16, jo, diPet.3.5. cHcb.13.15.fMatth.13-4i8PWa.a1. A6tsi2.fr * Luke9.30. Markj.j. ifCw. 15.43,44- k 1 Theff.4.1.

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4. Laftly, They (together with all the Holy Angels) there, keep (without any Labour to diffract them; a perpetual Sahbath, to the glory, honour, and praife of the Aye-blefled Trinity., for the creating* redeeming, and Jimilifying of the Church; and for bis Power, Wifdom, Juftice, Mercy, and Good-nefs in the Government of Heaven and Earth. 1 When thou heareft a fweet Contort of Mufick, meditate how happy thou (halt be, when (with the Choir of heavenly Angels and Saints) thou (halt fing a part in that for it uaI Ha/leluja/t, in that (ternJ kleffed Sabbath, where there (hall be fuch Variety of Pleafures, and Satiety of Joys, as neither know Tedioufnefs in doing, nor end in delighting.

4. Of the EffeBs ef theft Prerogatives.

From thefe Prerogatives there will arife to the Ele& in Heaven Fjve notable Effects,

%. 'THHey (hall * know God with a perfect X Knowledge, fi> far as Creatures can poffibly comprehend the Creator, For there we mall fee the Word y the Creator ; and in the Word, aH Creatures that by the Word were created : So that we fball not need to learn (of the things which were made) the knowledge of him by whom 42 things were made. The ejtee&ntefi Creatures in this life, are but as. a "fdark veil, drawn betwixt God and lis; but when this mil (ball be drawn afide, then fliall we&e God Face to Face, and know him as we are known. \ . ' -^ — "*"-" " m t ' ."" " **

* i Cm. ho. 4q>.folil*q. tap. 3&NUul notum in wrr5l,nihiHgn<* turnccelb.t1C0r.13.il. aCor.j.itf. Res vewsfont in rirand* invifibilit ia muade vifibiE umbrc reram. Htm.

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We (hall know the Power of the Father^ the Wif-dom of the Son, the Grace of the Holy Gfoft; and the iqdfyifible tyatijre of the blefled Trinity* And in him we fljall know, not only all our Fr\ends (who died in the Faith of Chriftj but alfo all the faithful that ever were, or fhaU be* For,

i. Chrift tells the Jews, that thqr. flaall fee • graham, Ifaac, $nd Jacobs and all the ProphetSi in the JQngdom of God ; Therefore we (hall know ifhenu

/ a t Adam in bis Innocency knew Ei# to b be gone of bis Ronf, and Flejb of his flefh, a$ (oon a$ lie waked: Much more then (hall we know our Kindred, when we (hall awake perfected, and glorified in the Refurre&ion.

?. e The 4poftles kne^ Chrifi after >is Refur-reft ion, and .the Saints which arofe with bim 7 anef d^feared in the Holy City.

4. d Peter, Jams, and John knew Mofes and £-Uai in the transfiguration: How much more fhaU we know one another, when we (hall be all glorified? "

«•• 5. ? Cr^i knew Lazarus iq Abraham's Bofim; Much more thall the Eled know one another in Heaven.

I* f CAr# faith, that the Twelve Affiles (hall fit upon Xwclv6 Thrones, to >*£* (at that Day) f the tw&Iv;e Tribes:Thetefore tfrey fhaU beknowq, indaQoni^^n^yth^re^of th? Saints. "•'

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* Lukej}. aa. : b G<6n. 2. 13.* Matth. 27, n* I Mattfuij, 4 c Luke 10^23. *A{atth. i£.z$. *. i Cor.6.2, 3. * ):"' :

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7. JW faith, that .at that Day *weJbaJl know as tve are known of God'. And Amufiitie (aufof this place) comforteth a Widow, alluring her, that a* in this Life, fhe few herHusbrodwi&'ft/irnM/gvJf fo in the Life to come, fhe dhooid know ^tt i/orf, *»«/ »*&#• were' «ff /u» : Thoughts. and lmaginjttionf. Then Husbands and Wives, look to your A&ions and Thoughts: For ail fiall U made m&tfeft ont Day. Seer Cor. 4.$; .

8. b The! faithful in thcjtfd Teftanetft; are kid to be gathered to their Fathers z Therefore the Knowledge of our Friends remains.

9. * Low never falletb awaji Therefore Know* ledge, the' ground thereof, remains in another Lile*

xo. Became the laft Day fliall be *•* Declaration oftbejnft Judgment of God, when he fhall reward every Mattactordingto bis works'.And if every Man's Work be brought to light, much more the worker. And if wicked Men mall account for every c idle Wwa\ much more mall the idle Speakers themfelves fee -known. And if the Perfon? be not known, in vain are the Works niade manifeft. Therefore (faith the f Apoftle) Evtry Manjbdl appear, to account for the Work that he Itath donejn his Body, &ci' See Wifdm, Chapter y, Verfe 1. Though the Refoedof Divcrfities of Degrees and Callings in Magiffracy, fitiniftry, and Oetopomy fhall ceafe; Yea,? Chrift fhall then ceafcto.culeJ as he is Mediator j and rule all m all, as he is Qfidequd with the Father, and the Holy Ghoft.

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* i Cor.13. i j. Auguft.adltallcamvjduam. £ph.tf. b G«n. Y$. J j. 1 Kings22. c iCor. 13.8. d Rom.a.5. Rev.ji.ti. Eccl.12.14. Rom. 2.x6. •Matth. 1136, f jC6r. j.i*. MCbr,&. 14,18.

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' The greateft Knowledge that Men caa attain unto in ' /iw £#*, comes as far fhort of the /V<w-ledge which we (hall have in Heaven, as the A*mp-ledge of a CAM/ that cannot yet fjteak plow, cornea of the K/towkdge of the greateft Pbiiofopher in the World. They who thirft for Knowledge, let them long to he Students of this Vrtiverfity. For b alt the Light by which We know any thing in this World, is nothing but the very Shadow of God-* But when we wall know God in Heaven, we ftall in htm, know the manner of the Work of the Creation, the fityfterks of the Work of our Redemption : Yea, fo much Knowledge as a Creature can poflibly conceive add comprehend of the Creator, and his Works. But whilft we are in tbk Life, we may (ay with e Job: How little a Portion bear toe of him ? And afiiireouf (elves with Syr oxides,, that, 4 Tfcr* *r* hid yet greater things than theft Be, died that we have ften but a /*» qf Gtwfr JflVf*.

x. They mall lovi God with zsperfeft and *£/&-/«/<? 4 I*ttf, as poflibly a Creature can do. The manner of * loving God, is to love him for himfelf: The mtsfare, is to love him without meafure. For ia this Life {knowing God but in fart) we love him but in part: But when the Elect iri Heaven fhali jfety know God, then they will perfe&ly love God. And for the infinite Caufes of Love (which thev (hall know to be in him) they Hull be infinitely ravtih'd with the love of him.

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3. They (ball be filled with Ml manner of 'divine Pletfures. * At thy rigbt>h*nd (j&ith D*v$d\ there ore Pleofures for evermore:-Te^ tbty{b*lt drink (faith t he) out tfthe River <f. Ptenures. For as foon as the Soul is admitted into -the &ud Fruition of t\\t beit'tficd Eflence of God* (he hath all the Goodnefs, Beauty, Glory and Perfection of ill CYeuwet (in nil the World) united together ,:and at once prefented unto her in the Sight of C*od* If any be in Low, thete they (hall enjoy that which is more tmUhlex If any delight, tri. Fnirntfs, the faireft Beauty is but vduftj fbadom to,tha*t :■ He that delights in Pleafutet, (hall there find infinite Varieties without either Interruption of 6r*rf, or Diftrattion of Fain: He that loveth Honour (hall there enjoy it, without the Diferace of oxtered JSnvy: He that loveth-Treefe/re, (hall there poflefs it, and never be beguiled of it. There they fk& have Kjmoledge void of aS Ignorance j Heaitb that no Sickntfs JbdH impair ; and Life, that no Dettbcm determine. In a Word, look how far this wide World farpafleth, lor Light, PUafures and Comfort, the dark and narrow Womb, wherein thou waft conceived a Child : So much doth the World to come exceed in Joys t Sotoce, and Cinfolatien, this frefent World. How happy then /ft*? we be, when this Life is ehongedy and we trunJUted thither ?

4. They (hall be replenijhed with an unfpeokdle Joy. In thy'Prepuce (faith j| D*W) iffo /v/W/} ^* 3T<?y. And this Joy (hall arife aW$# from the Vi~ -jw* of God; And /wf^ from the fight of 4// the

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flb/jr «<s7ge& and B^Sri Wx of juft and perfeft Men, who art in £/j/i and Glory with him.

But efpxiaUy from tih&tlifsftd Sight of 7^&r, the * Mediator of the Afar teftament, our Entntanwv/j God made Man* His fight will be the chief caufe of our Btft and Joy. If the b Ifraelitts in c ]€rkfdm i fojbontedforfqy, that the Earth rang again, *#,/& Solomon crowned; how (hall the iftk#. rejoyce in Heaven, to fee O&r/y? (the true Solomon) adorned with Glory ? If John «£j/ftj? at his Prefertce did leaf in hi Mothers Wonahfof Joy; bowfifaH we exult for Joy, when be will be, oot * onfy with us, but & us in Heaven ? If the Wifemen rejoyced fo great* ly to find him> a' Babe, lying in a Manger; how great fifi the Joy of the £&# he, to fee him fit fas a King) in his cetlefital Thronef If * Simeon was glad to fee him an Infant, in the Temple, prefented by the Hands of the Priefi ; how great /hall our Joy be, to fee him a JOg, ruling a// things at the Right-hand of his Jferfcr? If tjofeph zhd Mary were fo jF#jrf»/ to find him in the ntidjt of the DoSorSy in the T«w/>/f; how glad/ball our 5<W/ be, to fee him fitting as the Lord among Angels in Heaven? This is that Joy of our Matter* which ( as the Apoftle feith > h the Eye hath net fen, the Ear hah not beard, nor the Heart of Man can conceive: Which becaufe it cannot enter into m, we Chall enter into it*

<. Laftly, they /halt enjoy this blifsful and

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glorious Eftate iovevetmore. Therefore iris termed everhftihgLife. And Chrift faith, that 6dt Jtf /ball no man take from tit. All other joys (be, they never To great) have an end; f Abajbuerui\ Feaffc lafted an Hundred arid Eighty Days: But he^ And it, and all his joys are gone. For mortal Man to bo aflumed to heavenly Glory, to be affociated :o A»* els, to be fdtiated with aS Delights and Joys, but or a Time, were much; biit to enjoy them for ever without IntermifTion or end, who can hear ir* and not admire it ? Who can mufe of it, and dot be amaied at it ? All the Saints of Chrift (as foon as they felt once but a true Tafte o£theie eternal Joys) counted all the Riches and Pleafuns bf this Life to be but || Lofs and D&ng, in refpeft of that. And therefore (with unceflant Prayers, Fafting, Alms-deeds, Tears, Faith, and good Life) they laboured toafcertain themfelves,of this eternal Life^ and (for ibteldve thereof i they willwgty either *foJd, or parted with all their earthfyGoods and Pdjfejfions.

Chrift calleth allChriftians, Merchants, Luke 19. and eternal Life, a precious iW/, which a wife Merchant will purchafe, thef it coft hitn,4# tkatki hath, Matth. i?. . A

§ Alexander hearing the Report of the great Miches of the Eaftern Country, divided^forthwith among his Captains and Souldiers, all his Kingdom o( Macedonia : Hfyhaftion asking him, What he meant in fodoing? Alexander iniwered^ that he preferred the Riches of India, (whereof he hoped fliortly to be Matter) before all. that his Father Philip had left him in Macedonia.

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joui into his Kingdom, and \jwenl % w^^l/(Aff in a 4)&7 Cifo#0 thrther. St* rauf (hkvxn^dncsttth Heaven) continually • Mreiio $eMoive& y that Be ri%bt te tiith Chrift* /^^(luvira-efgN^' l>yt a

Shmpfe ofthat et^nolGU^m ttie Mouht) wifhed ? lat he might; dwell there all the Days of his Lifej fiyl^gi * majtef it u good for jy to be here. ^ How much better doth Peter rio^ thiol* it p 6e i$^ji* ^i jt fm/thrift (a little before his Dta^prajr-etlb foFathpr *fo receive him into (hdt excellentglo+ ry< And the Apoftle withtueftij that *firtB£jqy whifbw4sjjet fyfore kim % Jfe endured theCrefs y 4M&de-jpfed the Shame, t £ a Man did but price fee fh6fe

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*i/for /£** /a /^ it. Ignatiw QPauPs Scholar} be* iog threatned (is he was going to fiiflfer) with the cruelty of Torments, angered with great courage of Faith,, * Fifty Gak\t>s % . Beafls, breaking of my Bones, Quartering of my Members, crufki*g of my Body± alt the Torment* of the Devil together\ let them come upon me, fo 1 may enjoy my Lor J Jefes, end his Kjng-dom. The ljke Constancy {hew ed \ Polycarp r whd couid not by any Terrours of any kind of Death* be moved to deny thrift ip the leajl Meafure. With the like RefolUtion anfwered |j Bafif his Per-fecutdrs,. when they wouldterrifie hiffl with death* / wilt never (faid hfe) fear Death) which can do no more that! reft ore toe to hi)n that Made me. If§ Ruth left her own Cduntry, and followed Naomi her Mottit?r-in Law, to gb and dwell with her in the Land of Canaan, ( which:was but a type of Heaven) only upba the Fara^ which (he heard of the God of lfrad) (tho'fjie had no promife ofahy Portiori therein;) how fhoutdeft thou follow thy Holj Mother the CbArch to go unro thrift y into the heavenly Canaany wherein God hath gived thee ari ttelrnd inheritance, affured by an hcity Gotenant, made in the #ordof God; flgped with the Blood bf his Son; wdfealed with his Spirit and Sacra-mepts ? This ftiatl be thine eternal Haffmefs in the JCingddm of Heaven, where thy life fhall bea Com* munioa with the Melted Trinity; thy Joy, the pre^ fence df the Lamb; thy exercife* frngingj thy dit. ty, Hallelujahi tliy Confdrts % Saints dnd Angels, where Youth flouri(hedi f thit never waxeth old.

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Beauty laftech, that never fadeth ; Love abbundeCh that never cooleth j Health continueth, that never Jlackethiznd Life remained^ that never endeth.

Meditations diretfing a Chrifiian how to apply to him-[elf without Ddty) the forejaid Knowledge of God . and himfelf.

/"Tp^Hou feeft therefore, 0 Man, how wretched \ JL and eurfed thy State is, by Corruption of Nature, without Chrift: Infomuch, that whereas the Scriptures do liken wicked Men unto Lions, Bears, Bulls, Horfes, Dogs, and fuch Hke favage Creatures in their Lives; it is certain, that the Condition of an unregenerate Man, is in his Death more vile than a Dog, or the filthieft Creature in the World. For the Beafi (being made but for Man's UfeVwhen he dieth, end^th all his Miferies with his Death ; But Man (indued with a reafonable, and an immortal Soul, made after Go£s Image, to ferve God) when he ends the Miferies of this Life, muff account for all his Mifdceds j and begin toendure thofo Miferies that never lhall know end. No Creature but Man is liable to yield at his Death art Account for his Life. The brute Creatures, not having Reafon, (hall not be required to make any Account for their Deeds; and good Angels, tho' they have Reafon; yet fball they yield no Account becaufe they have no Sin. Arid as for evil Angels', they are, without all Hope, already condemned; fo that they need not make any further Accounts: Man only in his Death, muft be God's accountant for his Life.

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On the other fide, thou feeft (0 Man) how hap-fy and J&J0W thy Eftate is, being truly reconciled unto Gocf in C/&r/#; that (thro? the Reftauration of G^j /w^, and thy Reftituton into thy Sovc* raignty over other. Creatures) thou art in this Life link inferiour to the Angels \ and (halt be in the Li fe to come, equal to the Angels. Yea, (in refpeft of thy Nature, exalted, by a perfonalVnion^ to the Son of Gody and by ( him to the Glory of the Trinity) fuperior to the Angels j a Fellow-Brother with An T gds in fpiritual Gr*c* and everlafting jS/0/7.

Thou haft feen how glorious and perfect God is, and how that all thy chief Blifs and Happineff confifteth in having an eternal Communion with Hi? Malefty. - .

Now therefore 0 (impenitent Sinner) in thp Bowels of Chrfjl Jefusl intreat thee; nay, I conjur^ thee, as thou tendered thy own Salvation; feriouf-ly to confidar. with me, how falfe^ how vain, how vile are thofs things, which (till retain and chain thee in this wretched a,n i curfed Eftate, whereia thou liveft ; and do hinder thee from the Favour of God, and the hope of eternal Life and Happinefs

Meditations an the Hinderances, which keep back a Sinner] from the Pratt ice of Vieiy.

THofe Hindrances are chiefly Seven. 1. AnignorMt mifiaking of the true meaning of cert ah placets of the holy Scripture andfome other chief Grounds of Chriftian Religion. The Serif tures miftaken, are thefe : 1. Esek. 3 3. 14,1 6. At what time foever a fwnf'r rep enteth him of his 5/>, I will Hot out all, &c. Hence

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the carnal Chriftian gathereth, That lot map repent f henhe wiff. ^It is trtfe, wherifeever a Sinner doth repent, God will forgive^ but: the text forth mot, that a Sinner may repent whenfoever he will^imt When God will gwe him £r*dr. Many (faith the* ? Scripture) When they would have repented, were fejefled,VL(\A could not ripent,rho\thfy fought it carefully with Tears. What'Comfort yields this T*xt to thee, Who haft not repcntecl,fi6rfknoweft whether fhou'fhalthave Grace to repertt hereafter ?

2. Matth. xi. ^6. C<wf unto>m* r *Uj$ that lar bour "arid, afe heavy Udcn, and I mil ^Jrve yo* C<$. Hence 1 the leKvdeft Man collects, that he<my com* unto (Shrift i^pn he j$. But hemiift iknow; That ho man eiver ccmes to Cbrift, but he, who. (as b fe? ter fiith) Having hndwn the ityujof^ifhteeufnefs hath efcaped the Pollkiions of the WprU y thro 1 the Knowledge of our Lord and S^vbur *$efus thrift. To f come mto-'Chrfft, isto repettiznd beiieve. And this no^an can do, except hisf Heavenly Eathef f drawe/h hinVby his Grace. .

5. Rom. 8. t. There is no\ CtodannAtionto them, which, are in Chrifl fyfus* True; bkt they are fuch, rvho walk not *fter the Flefh, (as thou doeft) but after the Spirit, which ihoa'dtofk never yet reiblve txvdo.

4.1 Tim. 1. v. i j. Chfifi Jefutcameintothe World to fay e Sinners, kcl True;-but fuch'Sinners, who like S. fyul, ; are ton verted from theirwicked life: &ot Ulce thee, wfMfttll contintieft in thy Lwfaefs. For that * grace of God tohithfy all Men, teachetb aay that 'dttyfog %ngoMinef$ and

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' ceptation, fox.ChrtJPs Cake, they are calPd a w^/ze Raiment $ yw r h pure fine.Ifinntn, dndjhiningj far uiihkc the. c Leopards fpots, and * jMrfc/ Garments. 7. Jarp. 5.1. Inmany things we fin alt. True;btit C^'; children Sin not i# a# /&#£*, as thou doft ; withouteither bridling their Lulls, or mortifying their Corruptions. And tho' the retires of Sin remain iq the dearety Children of God; that they had need daily SO. cry, Our Father which art in Hex-ven, forgive 11$ out Trefpaffes: Yet irr the* Netv Te-fiament f none are properly called Sinners, but the " unregemra$e\ but the Regener ate \tiidfcQ. of their zealous endeavour taferve God in unfeigned Ho-linefs, ^re. every wh^re called Stints. Infomuch tha; S^int [ John faith, Whjoforusrhborn of' God t finneth qdii that is, liyeth not in wilful Filthinejs % fuffering Sin to reign in him, as thou do(fc Deceive nqt thy felf with, the nametf ^ChriJlUni . Whofoever liveth in any cuftomAtygrofs Sin, he li vetti not in the State 0?Grace. Let therefore (faith S. g Pau() every one that nameth tyi namevfChrift Jtpiirtfrom Iniquity. The regenerate$in % but upon FrailtyX they repent r and God doth pardon; thete they ^JStk not Jo death: The Reprobate Sin maliciouf /y, wilful!) , and defight therein: $othat by their good Will, Sin (hallleiVe them before they will leave it. They will nbt repent, and God wiH not pardon. Therefore their Sins are rnorialy (faith St. '■ John) or rather immortal, as faith S. Paul, Rpm.x. 5, It is no excufe therefore to fay, iwd are ail Sin-

. ^ a Rcv.a.i8. b Rey. 19 .*• c Jcr. n^3. di Zac;3.4.cGal.i.i5. Ronu 5,8. John 9.31 s . * 1 John32.1 J6hn5.|8. «a A Tim. 2.19/h 1 Jbhii 5. 16.1 Ibid. : : * .' . *+%

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pets: X\ ue Ghriftians (Thou feeft) are all Saints.

8. Luke 23.. 43. The thief converted at the laft Gafp, was received to Tarkdifex What then? If I may have but tiibe to fay, when I am dying, Lord have mere) upon me ; I fliall like wife be faved. But what if thau (halt not ? And yet* many in that Day fball fay, Lord, Lord> and. the Lord wii not know them. The Thief wzsfayed, for he repented: Btit his fellow had no Grace to repent, and was darpned. Beware therefore, left trufting to laU Repentance at thy laft end on Earth, thou be not driven to repent too late without end in Hell, * '"

9. 1 John 1.-7. The Blood of JefsuChrift cleanfetk us frx>m all Sin. And 1 John 2. 1. If any Man jtn f we have an advocate with the Father\ Jtfus Chriftthe Righteous* &c. O comfortable! But hear what S. John faith in the fame place!: My little Children f thefe things mite I unto you\ that ye Sin not. If therefore thou leaveft thy Sin, thefe Comforts arc thine; elfe they belong not to thee.

10. Rom. ?. 20. Where Sin abounded, Grace did abound muck time. O fweet! But hear what St* Paul addeth :'• Whatfhall mfxy then ? Shall ive continuein Stir, that Gracemay abound? God forbid. Horn fhall we that are dead to Sh % live any longer therein, Rom. 6. r, 2; This place doth not teach us to pre-fume? but only that we fboutd not defpaiiv None therefore of thefe Promifes, promifeth any <irace to any, but to the penitent Heart.

' The grtm&ds of Religion miftaken,«*are thefe: I. From the Do&rine of Juftification by Faith

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?-in feediqg ; the &«gry, ^cath»ag;|fee mkti,&c.

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."1 &h s a; 19. •JEoIk.'.JUtfm, {Cs£.ftoa6t, 'u&jk.i^ * Bfon. *.

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" ' alone^

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alone, but wer accompanied jwitbgw/ Wades :£* the live ;wi*h rhis l^w^, ^tje £** with his Z^fc, the ifa* with his tfup y and ^**r flvijji his /rtfot-#«/•<?. And the^aith whidiJoth pgt jpftifie^r /Mjf by good watks b»ft>ce4aP/<Mr„is bw * <?W /f4fck Vbichtf ill. never juftiSe t Matfs So^.tefarfrGod. dButa juftifyiog Jfeith fywyjfoM* .£&«?, and f/2w i///f^ thjejwhole Man tfiro'jout,

II. jBnwn the J BKjftriae,of,Go4*s,f«ftr»^ d > ^f^ &m«t't9»,<m& wcbapg^able /)««?, 4ieg4thcretJ], «7«&*/ // ft* j* frejeftiqdttdrtoikftyeri, be wwot buf

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■elett uptotbe,S*ril.tfAa$iwefvfa tytvs. -Jf there*

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i^S^predeftinated to everlaftiog Salvation. If

pthenvife, blame ,nac God's Prc4slli»attot^ but

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unto God, and God will grasioufly receive thee, as the Father did the prodigal Son, and by thy con-verfion, it (hill appear, both to * Angels and h Men, that thou didft belong to his Eleaion. If thou Wilt not} why thould God fave thee ?

III. When a carnal Chriftian hears, that Man hath not free wiS unto Good, he loofetf) the Reins to his own corrupt Will: As tho ? it lay # not in him %o bridle, or to fubdueir. Implicitly making God the Author of Sin, in differing Man to run into this Nueffiiy. But hefhould know, that God gave Adam free willy to ftahd in his c Integrity, if he would; but Man abufing his free-will, loft both himfelf and it. Since the Fall, Man in his State of Corruption hath Free* Will to Evil, Bat not to Good: For;* in this State, d we are not (faith the A-pottle ) fuffidient to think a good Thought. And God*is riot bound to reftore us, what we loft fo wretchedly, and-take no more care to recover a-jgain : But as foon as a Man is regenerated, the , Grace of God fret h bis Will unto good', fo that he doth all the good things he doth, with.a Free-Will: For lb the Apoftle faith, that c God of his own goqd Piedure , worhthboth the Will and the deed in us 9 who (as the Apoftle expounderh) *cleanfe cm'felvesfrom all Ftlthinefs of theflcfh andffir it, and

1 Luke i j. 10. ■'Ve/fe 24. c Magnas homo liberi arbitrii vires, * cum conderctiirj actepk: Scd eas peccando amifit. Aug. defpirit. & Ijb.cap.. 1. EccL 7 ; 29.Homo male mens liberofuoarbitrio. &fe& Jiberum iuum arbfoium perdidlt. Aug- Ench. ad Laur.c\\o* 2 Cor. 3. ?. Per laplum arbkriilibertasinnfttaralibusmanet, infuperna-turalimis amifTa eft, donecgraria refti«#atur. e Phil: a , 12,13. Atii tgimus. The Will is Paffi vein receiving thefirft Grace, afterwards AfHveinallGoadneii.taCor, 7. 1. •••••-' - ' - ; :

'" / ' " ' * finifk

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fi»?Jb our Salification in the fear of God. And in

this Stdte^ every true Chriftia* hath Free Will, and

as he increafeth in Grace % fo dof h his Will, in />«-

dom : For * tohen thi Son /kail make us free 9 then

fhall we be free indeed: Ancl, f where the Spirit of

the Lord is r there is Liberty : "For the holy Spirit

draws their Mirids, riot by Coafliori, but by the

Cords of Love > , Cant. i. 4. by illuminating their

Minds to iwu; the Truth; by changing th6ir Hearts'

to /w* the known Truth; and by enabling every

one of them (according to the Meafure of Grace

which he hath received) to do the good which'

he loveth. But thou wilt not ufe the Freedom of

thy Willj/tf/ar as God hath freed it; for thou doft

many times wilfully (againft God's Law, to the

haiard of thy Soul) that, which (if the Kingf

Law forbad under the Penalty of Deaths or lofsof

thy worldly Eflatt) thou wouldft not do. Make

not therefore thy want of freewill urito good, to

be fo much the caufe of thy Sin, as thy want of a

loving Heart to ferve thy heavenly Father.

IV; When the natural Mart hears, that no MaH (Jince the Fall) is able to fulfil the Law of Godj and to keep all his Commandments : He boldly pre-fumes to fin as others do r He contents himfelf with a few good Thoughts j and if he be riot altogether as bad as the worft, he concludes, that he is as truly regenerate as the befh Arid every voluntary feftlfal of doing Good, of withftanding Evil, htf

* .... ... j , •

* 1 John 8. 36. Liberurn arbitrlum, non nifi gratft Dei efficitsur Jiberum. Jug. ad Col. c. 17. f a Cor. 3. 17. Voluntas humananonli* ftertate grsuiain cdnfequicur, fed gratia libertate4i« Aug.degrat.

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<!tfutttt the ImfiffibilityoS tlte £*»;. But he Qaould fearh, chit though (fince tfie^/yf) no Man but £**-/)?, Who wis' boefi. God and Matty did, or cad ptfefrfy fulfil tlte »&/<? Lw: Yet every true Chri-fViarL as ldoiJ as he is tegenerate y begins to'keep all Godv Gomrftandfmerits in Truth) tho* he cannot: fa abfblute ftrfe&ion. thus with Davidy they, * */>-/j§f tfati ; ffeafts tofolfil God*s Commandments always Unto the end. And then the B Spirit of Grace* ^hich was" proiteifed to' be more abundantly poured forth under the Gofpely helptth them i» their good £ndeaSvours> add ajftfieth them to do what he tom-mands thebi to do. And in fo doing, God ac-ttpTdfh their * good will and endeavour y inftead of firfeft* fftffitltnR of the Law; foppFyiog out of the Merits of C#rijf f who 1 fulfilled the Law for usy WhatfoeVer wiaritetftin our Obedience* And in this fdpd& Saint John faith* that d Geafr Commandment* dfe not burihenouu And Saint /W. faith* • / am Alt to do all Tkitigiy through the help ef him thai fkrengtheneth me. And ZjehArj and Elizabeth are faid'fo walk in all the Commandments of the Lord % loithout Reproof. Hereupon Chrift & com mends td Bis Difciples, the care ojf keeping his ComnLandmentSy as the frueft Teftimouyofoav Love urrto him. So far therefore doth a Man lotfe Chrift* as he makes Confcience to walk in his Commandments, and the thore unto Chrift is our love s the lefs will out* Fains fee* in keeping his Land. The Laws curfi (which under the- Old Tefhment was fi> terriWe) is under

*Wkl. ix'sr.iii. 'Jtfd.i. zt,i4. 2adi.ii.io.Quod jubec,juvat. r Jfi^. < i Gotf.fr.iS.'* i/ehn 53 e PM,4. 13. f Lukei, t6. ijoha ij. iti.'

the

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i^e$tMtitjt?$m. tit

the i&i»;(by tne Death of d^/^abolilhed td Aid regenerate, The /Tjpwr which' Made vtfoirhpdfibU to our Paturi before, is noW to the ntw-forn, fo mollijfeafoiiaeSphrft, tliat'it' fetifts facile and eajtt. Th£\tyoJtus\iife^

and 1 G«//Z?j the ImpoUibititj dfieeblhg' tW Law, by ABihry of i^giwfv cortitffed; But when they tiaVc^ to do with regenerate Chfiftiahs, they require w /ftr Irfw'fwhich is the r«£ of ltig^edufiiefs)tfue*6bttt-i ence in iftbrd and Deed; tb£*m$rtifjine oftheif Mem* Urs'i the • crucifying if ike FJeJh, with the Affe&iorii Mid Lifts fiiiretfi ■ Refut'retiion to newnefs of Life,

jbu can rebate me of Sin ? Yet eVery regenerate L ffiari dan fay of himfetf, Wnkn of ybu can rebate me ojf Being an* Jdutterer. WfroVemonget, StPtarcr, Drtmiard, foief, Vfurer, Of prefer, Proud, Malicious, Covetous, Frcfaner of the Holy S Math, A Lja¥ 9 d tfegleOerf God's putlici Service, and fuch like gfofs Sins ? g^e ne is" no true Cnfiftian. When a Man Calls off the tonjeiehxe of Being fuKfd by <7^/ £**, then Gotf "gives nim over to be led oy hi* own Up,xktfurlft Sfgn 6f a reprobate State. Thus the Law, which fince the' i^atl ho Man by his o»d natural AUlity can fulfil, is fulfilled in tritth of

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ti2 %ty #jattici of #ie#*

God will * give to every Chriftian that ytiWprd) tor |t, and incline his Heart to keep his Laws.

V. When the unregenerate Marl hears that teod f delighteth more in ibi inward Mind fbdn in the cutward Man; then he feigneth within himfelf, that all outward Reverence and Profefliort is but either ffperjliiious, ovfuperfluous. Hence :it is that he feN dom kneeleth in the Church; that he puts on hi* Hat at finging of Pfalm^ and the publifck Prayeri i Which the Propharie Yarlet would not offer to do in the Prefence of a Prince, or a Noble Man* And. fo that he keep his Mind unto God, he thinks he may fofkion himfelf (in other Things) to thd World* He divides his Thoughts, attd gives fa much to God, and fo much to his own Lujts: Yea, he will divide with God the Sabbath^ and will.give him almoft the dne half, and fpend the either wholly in his own Pleafaris. But know, 0 carnal Man, that Almighty God will not be fer-ved by halves, bec^iife he hath created and redeemed the whole Man. And as God dfcteft$ the Service of. the outward Man, withdut the inward Heart, as Hypocrifie : So he counts the iii ward Service without all external Reverence, to be! trieer Prophanenejs j he requireth both in his Worftrip. In Prayer therefore bow thy K/ieis, in Witnefs of thy Humiliation ^lift up thine Eyes, and thy Hands^ in Teftimoriy of thy Confidence \ hang down thy head, and fmite thy breafl, in token of thy contrition: but efpecially call upon God with zfincere Heart, ferve hitti/folily, ferve him wholly, ferve him 30/73

~ : « ; _: : 1 : , •— f ^

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For God and the Prime of this World are Two contrary a Mafiers; and therefore no Mali can poflibly ferve both

, VI. The unregenerate Chriftian holAi the bearing of the Gofpel preached, tohhtt an indifferent Matter, which he may ufe, or notufeathis Pleafure; But whofoever thou art, that wilt be aflured in thy Heart 9 that thou art one of drift's Ele& Sheep; thou muft have a fpecial care and confcience (if pojflible thou canft) to hear Gafs Ward preached: For, firft the preaching of the Gofpel is th6 chief ordinary Means which God hath appointed to convert the Souls of all that he hath *predefti-noted to he faved: Therefore it is called c the Ponder of God unto Salvation to every one that believetty And where this Divine Ordinance is not, the d People Perijh I And whofoever fhall fefufe it, t it pat be more teieraUf for the Land of Sodom and Gomorrah in the Day of Judgment, than for : ihofe People. Secondly, the preaching of the Got pel is the f Standard or Enjign ofChrijl; to which all Souidiers arid eleft People ihuft affemble thern-felves: When this Enfign is difplayed, as upon the Lorfis Day, he is none of ChriftV People^ that

* flocks hot unto it; neither {hall any drop of the

* Rain of his Grace light on their Souk* „. Thirdly*

It is the ordinary Means, by which the Holy Ghoft

'begetteth Paithitx our Hearts, whithout k which

we Cannot pleafe God.* If the hearing of ChriJPs'

fyicebe the chief Mark of thrijPsEw x fl>eep, and

of the * Bridegrooms friend; then muft it be a fear .

* Mat. 6.*+. ^Afts 13.48. «Rom. i. 16. «Prov. 19. it. c Mat. to.aa.ll&.ii.i. tlfft.2.2. h 2ach. 14.17. * Rom, 10.14. k Hcb. i4. 6. ! John io. 27. ? John 3.a$, . ,

I ful

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y-

fiil Awi df a Reprdbate* <?»**, either to »rg7«!? of contemn td Deaf the ft^achirtg oftRe GofpeL Let no man. think this pofitiori tbollflr; for b by this fdoiifknefs rffrt Aching, it fletfith Grid to fave them which hlitvi. Their State is therefore fearful whd \iH in Peace, without carlrig for the pfeaehlhg of the; Gofpfel. Can Men look ifat God's mercy, and defoile W nitons* ' c He (faith Chrifi, of the teachers of his Gofpel) that defpifeth you, defpifelh. tit*. • He that is of God, heareth GoePs wtrdsi Te therefore hear them not, becanfe ye are not of God, Had not the' lfraeiites heard Phimoses tneffage, they had riever wept. Had hot the Bap-tijf preached, the Jews had iiever f monfnti. Had not tfiey whb crucified Chrift, heard Peter's Ser-ntotiy their hearts had never been * pricked. Had not the Ifittevites hea*d Jonah's h prevcbitt&they had never repented i And tflthoti wilt not l be» t and 1 tepent, thoti (halt hevei* b&faved,

Vll. The Opinion that the Sacraments are but lartStyisandSeats efGod*s Ptomife and Grace unto us, dotfi not a little hinder Piety: Wtiereas, indeed, they are Seals, as well of our Service, and Obedience Unto God j which Service, if we perforin not unto him, the Sacraments feal no Grace unto tit. But if we receive them, upon the Refo-ltitiori, to be his faithful and penitent Servants, then the Sacraments do not only fignijk and offer, but alfo feal and exhibit indeed the inward fpiri-

tual Grace, which they outwardly prmife and/v-

11 i i = — ■ - ■ -

•Heb. a. John 8. 4 7 k i Cor. i. it.« Luke id. to*. * John 8. 4 , 7 . t Juig .2. i,&t.f take 7. jx, 33! A«j a. 37." Joa. j.y .'ProTTaS. #.£Lukeij.s.

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frejent. And to this end Bdptifm is called I'-fe * walking tf kegerietaffotl, arid renewing of the Holy Ghoft ; aha Che Lo+iPi Sapper, f 73&e Qonimunion of the Bbdy tni Blood of ChriH. Were this Truth believed, the fcfoly Sadranlent of the Ur&s Suffer would be of trier,'kaA tilth greater Reverence received. . ' *

Villi The laft, and not the leaft 5/oc* whdfeat P/*//{rurnMeth in the Cotfrfe of Religititi,is by adorqing Vices, with the Names of Verttiesx Asf to call drtinkerii Caroafttk, drinfcirig of Healths j fpil-Iin-g.ihnocent Blood, Ifahat*, muttony, Hofpitdiij; C&vetMnifs, tbrtftinefs\ tyboteioth, loving a Mi-firifz i Sintony, Grataitft Pride; Gracefiilhefs ; Dijfem-bllrig, dbriffjemerit} Children 6f Belial, Good-fellows j Wrathi tdtfthefij Rifoaldtj,. Mirth : So on the othW'fide, to t&nsbfrty) In Words and Aftionsi ffypdtfijy iJlthi-dieds, Viiin-glory ; Devotion, Super-flitftn; Zeal M Religion, Puritaniftn\ Humility^ Crotithitigl Scrqple cf Confcitute, Pretifenefs; &c And yVfttiSt thtisi v we Call Evil,good j and good, Evil', ttttititH fcfoutff nfhdrled in her progrefs. And tttuS tnutfrdr tteftrfffcft&tfnceof P/*#, by miftaklng the fcrtnf 1 Senfe of foriie fpeclal places of Scripture^ and Grounds of ChtffttanReligion. .

/#* Setond hindrance of Piety. .

x. jhfe? evil Example of great Ptrforis : The practice of \frhdS prdfaAe Lives they prefer fbr their Ifnita-tforf, BttofS the IV**>/>/j of God's holy Word. . So tftat .when they-fee the great eft Men iir the J?m/^

• * ' *Tit*3-*5- t *Cor, jo.itf, .

I x arid

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and many chief Gentlemen in their Country, to make neither Care nor Conscience to hear Sermons, to receive the Communion, nor to (an&ifie the Lord's Sabbath, &c. but to be Swearers, Adulterers, Ca* rotifers, Opprejfors, &c Then they think, that the ufing of thefe holy Ordinances, are not matters of fo great Moment: For if they were; fuch great and wife Men would not- fet fo little by them. Hereupon they think, that Religion is not a matter of Neeeffity.

And therefore where they fhould (like Chrifti-.ans)rwagaihft theftream of Impiety towards Heaven; they fuffer themfelves to be carry M with the Multitude, down-right to Hell; thinking it impof-fible that God will fuffer fo many to be damned. Whereas if the God of this World had not blinded the Eyes of their Minds; the Holy Scriptures would teach them, that* Afo many mfe. Mentyter the Flejh, not many mighty, not man; noble are called, &c. But that for the moil part the b Poor receive the Gofpel, and that 'few rich Men (ball befaved. And, that howfoever 6 many are called, jet the Cbofen are but few. Neither did the multitude ever fave any from Damnation. As God hath advanced Men in Greatnefs above others; fo doth God expeft that they in Religion and Piety, fhould go before others; otherwife, c Greatnefs abufed (in the time tof their Steward/hip) fhall turn to their greater Condemnation in the Day of their Accounts. At what time finful great and mighty Men> as well as the fooreft Slaves and Bondmen, fhall with f that the

» i Cor. i. *6. * Matth. 11.5. cMatth. 19.aj, 34, d Match. aai 14. * Potfattipowntcrcrudabwitur, 6*f. ' Rcy.tf, 15, 16, Sec.

Bocks

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3Cfte ggggce of &ittp* »?

Rocks and Mountains fbouldfall upon them, and hid* them from the Preface of the judge, and from hit jufi defervedWrath. It will prove but a miferable Solace to have a great Company of great Men Partakers with thee of thine eternal Torments. The multitude of Sinners doth not extenuate, but aggravate Sin, as ia Sodom. Better it is therefore, witha few, to be Caved 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 crowd not with the h godkfs multitude, in the Broad- way to HeH. Let not the Examples of irreligious great Men hinder thy Repentance: For their Greatnefs cannot at that Day exempt themfelves, from their own mofl: grievous Punifbmenc

The Third hindrance of Piety.

3. The bug efidping ofdefirved Pumjhment in this Lite. Becaufe Sentence (faith * Solomon) it not/pee-dily executed againfi an evtl worker, therefore the hearts if the Children of Men arefullyfit in them to do Evil: not knowing that the Bountifulnefs of God d leadeth them to repentance. But when his patience is abufed, and Man's Sins are ripened; his Jufiice will at once both • begin, and make an end ot the Sinner: And he will recompence the Slownefs of his Delay, with the Gtfkvoufnejj of his Puniflbment. Though they. -were fuffered to run on the Score ajl the Days of their Life j Yet they ihall be fure to pay the utmofi Farthing, at the Day of their Death. And wbilft .

»M*rth. j. j 3 . fc Exod. 13. a. c Ecel.8. s(t i&m^*> aP«C' 310. 2iSam. 3«u. Ezek.32-3. ..' L .

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they fuppofe themfcl ves to be free from J udgraenc; they are already fraitfen with the heavieft of God's Judgments; * a Heart thajt caanot .repent. The Stone in the Reins pr Bladjkr, is a grievous pain that kills many a Man's Body : But there is no Di-feafe to the Stone, in the #<to*, whereof f Nahal dyed* and which killeth Millions of Smls. They refute the trial ofchrift and his O*/}: But they are ftoned by HeU's Execution**, to-eternal Death. • Becaufe many Nobles had Gentlemen are not fmitten With prefent J^gment^ £or their outragi-cnis Spearing* Adultery, Druiketnefs, Opprefioty pro* fhoning of the Salfotb, and difgraceful oegtea: of God y s Worjkip mi Service; They begin CO doubt of Divine Providence and Jnfi&: Both which Two Zyw, they would as willingly put out in God, as the Philifiinef bored out the J^w ofSwpfon. It is greatly therefore to be feared, left they will provoke the LORD to cry out againft thega, j| asS**/-jon againft the Philiftinest By aegleftin^ the Law, arid walking after (heir ewft Hearts, they put out (as much as* in them lyeth) the Eyes of my Pro-videme and "Jttfikei lead me therefore to thefe chief $ P/for*, whereupon the Jtaf/*» flandeth: that I may pull the Realm upon their £&*£*, and be at once avenged of them for my Two Eyes! Let not God's patience hinder thy Repentance; but becaufe he is fo Patient, therefore do thou the rather Repent. '..';.

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*R6m.Ks:£p£l*viirfrv w<N$v,c6rtejAtettnc(lkm>H Sam. *J'*7- HJudg. i5.2i. $Judg.i&3$;&c. -'• i i \ .

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The Fourth hindrsnce of Piety,

4. The Ptefumftitu of God's Mary. For whe» Men are juftly convine'd of their Sins, forth with they betake the mfe Ives to this Shield; Chrift it merciful: So that every Sinner makes Chrift the Pa-trpttoi his 8mi As though he had come into the World to holder Sin, and not todeftroy the * works of the Devil. Hereupon the carnal Chriftian pre* fmnetb, that though hecontinueth a while longer in bis Sin; God will not fliorten his Days. But what is phis but to be an implicit AtheiH 9 Poubt-ing that either God feeth not his Sins; or jf he doth* that he is not Juft: For if he believetfi that Qo$ is JFufl, how can he think that God, who foe Sin fi> feyerely puniifcetn others, can love him wto ftW loveth to eoatifluein Sin? True it is, Chrift is Merciful: But to whom? Only to them that repeat \auAturn.fram Iniquity in $<wk • But tf vy 9Un bfcfs himfrif in hit Heart, ftying, I (kilt hunt Pepce, dtbdlxwk ucprdiug to the Stubhornuefs ef mne.ovw Heart, thus adding Druukenntfs. to Thirfti The Lord wiM Hat he Mercifu} u him, &c Omad Men I Who dare blafs themfclves, when GO D, pFOPQUrtcethcbemaccurfed Look therefore, how far thou art from finding 4 Repentance in thy fclf; fe far act thou from any Aflaraace of finding Mercy in Chrift. e Let thentfore the wicked firjate his W^md-^timi^m^fm o#n Imagmationt, mi, retwtn uuiutke Let-baud he will have Mercy uptm.

*Jofm.f. i- ^J9. «>*.*D4*& 29. 19- f N#a' ddinopuiHifc* pcccatarelinqacnttcondojwtl^os. efia. j^.7i:

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bim\ And to our God, for he is very ready to forgive; Defpair is nothing (b dangerous as Preemption. For we read not in all the Scriptures of above Three or four, whom roaring Defpair overthrew: But ftcure Preemption hath fent Millions to Perdition -without any Noife. As therefore the Damfels of Jfrael fang in their Dances, a Saul bath kiWd bis Thoufands, and David bis Ten Tboufandsi So may I fay, that De/pair of Gods Mercy hath damned Thoufands ; but the b Prefumption of God «s Mercy hatlji damned Ten Tboufands, and fcnt them quick to Hell, where now they remain in eternal Torments, without all Help of Eafe, or Hope of Re* demption. GodfparMthe c 7&i*f, but not his FeBom. God fpar'd 0#*, that no Man might Defpair; God fparM but One, that no Man Oiould prefumt. Joyful Affurance to a Sinner that repents: No Com-fort to him that remains impenitent. God is infinite in Mercy/ hut to them only, who turn from their Sins; to ferve hirfa in Holinefs, without which 'no Manjhall fee the Lord, Heh. 12.14- To keep thee therefore from Trefummg, remember, that as . Chrifl fa a- Saviour, fo d M>fes is an Accufer. Live therefore, ds tho' tliere were no Gofpel: Dye as tho' there were no\E*r. Pafs thy Life, astho* thou wert under the ConduQiot Mofes: Depart this Life, as if thou kiiew'fif none but (thrift, and -him crucify\L Prefwfre not, if thou wilt not pe-rilh: e tt*f*ni, ifthcwwilt bejtortt

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r i Sam.,18.7. *Metyen£urii$ftnfe te occidat fpes: &cummul-tfifli fperes de ifiifericordia, incidfts 141 judicium, Au&$. c L«kfe ^3-41, l^tronis cxcmplum non eft cxcmplum imicationis, fed confotetipnifc.: tjbhri f. 45. ^Qoiaatpoeaiteiiti vemwn, wn

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Jfo Fifth hindrance of Piety.

5. Evil Company, commonly termM Good-feBowsi Bat indeed, the Devift chief Instruments, to hinder a wretched Sinner from Repentance and Piety* The jSr/fign of Gtwfr Favour to a Sinner, is, to give him Grace to for fake evil Companions: Such who wilfully continue in Sin, contemn the Means of their Calling, gibing at the Sincerity of Profef-fion in others, ana (naming the Chriftian Religion by their own profane Lives. Thefe *Jt in the Seat oftheSeorners. For as foonas GOD admitsa Sinner to be one of his People j he bids him h Come out of Babylon. Every UwdCompany is a Baiylon, out of which, let every Child of God either keep him-felf, or if he be in, think that he hears his fa* titer's Voice founding in his Ear, Come out of Babylon, my Child. As foonas Chriftlook'd in Mercy uobn 'Peter, he went out of the Company that was in the High Priefts Hall, and mpt bitterly foe his Offence. David vowing ('upon recovery,; a new Life j laid, 4 Away from me, aU ye workers of Iniquity, &c t\% if it were impoflible to become a new Man, till he had (haken off all old ill Companions. The trueft JJroof of a Man's Religion is the Quality of his Companions. Profane Companions are the chief Enemies of Piety, and Quelkrsof holy Motions. Many a time is poor Chrifi (offering to be new-born in thee) thruft into the" Stable, when thefe lewd Companions by their drinking,

?££d.i.i. »Rcy.t?.4. 'Lukeaj.tfj. i*f*l.&8. «Lnke a. 7.

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Plays 9 and 3f^ take up all the beft Rooms in the Inn of thy Heart. Oh, let m% the Company of earthly Sinners hinder thee from the Society of ft^vcflly ifrfcls ftnd Angeh.

Tkt Sixth kimdrance of Piety.

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6. 4 mttitei &er, left the frdtiu ef Wittyftmli mekf eMe* CefpeciaHy a young Man) ta wex too fad w4 fexftvti Whereas indeed) none can better J<Wi HPr have niQflecaufe to Rejoyet, than Piem and TleJigtQqs Qiriftian6. For as foon as they are

* j'fMifitd ky F&tK they beve ft ace with 6oJ, than which there cart be no greater Joy. ■ Betides, they have already the K/"^domafGnue:de&sea^a4 iq-to their Hearts* as an Affuranoe that (ia God's goc>4 time) they iball tfosnd into his Kjngiom ef Gbry, This Kingdom &f Gr&e eorififts in Three Things s Firftj'r kVgkto*fmfotoc having C*«A Righteoufflefc to juftify them before God, they eiu deayour to live rtghfeoufy before Men. Second-Jy, PflVfj for the peace of Confcience mftpareil) ioTlQweth a Righteous Conversion. Thirdly, Tin Jey ef the Holy Gbcfi ; which Joy is only left in the fw^Qfa good Confcience; and isy^r^that II i* P*]j*tb «R Vvderfisoduig.. Na TeMgue.ari express it, no Heart can conceive it,, but only he that fcpjs it. This is \\mfulaefs ef Joy, which $ Cbe'tfk promis'd his Qjfeiples, in the midft of their Troubles; *ycyth#mMa*wtd take from them*. The feeling Qf this fey, D*vj4 upon his Repentance

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begg'd fo earneftlyat the Hands of God:* Rrjiore me to the Jg of thy Salvation. And if the Angels in Heaven ° rejqyce fo much at the Conversion of a Sin* ner 9 the Joy of a Sinner converted, mult needs be exceeding great in his own Heart. It is * wrlty Sorrow, that (hows fo timely upon Mens Hendt x and fills the Furrows of their Hearts, with the Sorrow of Death. Thegodly Sorrow of the godly (when God thinks it meet to try them) caufeth in them Repentance not to be repented oft For it doth but further their Salvation. And in all fuch Tribulation, they ftiali be fure to have the Holy Ghoft to be their d Comforter; who will * make our Confolotions to Abound thro* Chrift, as the Sufferings of Chrift flaB ahoundin its. But whilft a Man lived* in Impiety, he hath f no Pease, faith Efay : His * Laughter is but Madnefs, (faith Solomon^) his riches are but h Clay, faith Habakkuk : Nay, the Apoftie efteems them no better than ' Dung in eomnarhon of the Pious Man's Treafure; All his foys mall end in Woe, faith Chrift. Let not therefore this falfe Fear hinder thee from the pra&ice of Piety. Better it is to go fickly (with Lazarus) to Heaven, than full of Mirfh and Pleafure, with Dives, to Hod. Better it is, to mourn for a time with Men, than to be tormented for ever with Devils.

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•PfcLji.ia. b lvkejy,7,to. e aCor.7,i«>. *Joh»i4.15,17. e * Cor. 1. j. * Hi. 57. «• • Ecd. *• * Habak. a. 6. • Phil.3. s. Leke&af.

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Tfo Seventh hindrance of Piety*

7. And laftly, 7fo hope of long Life: For« were it poffible that a wicked liver thought this Tear to behlslaftTear; this Month, * his laft Month; this Week, his laft Week; but that he would change and amend his wicked Life ? No verily, he would ufe the belt Means to repent, and to become a new Man. But as the rich Man in the f Gofpel pro-mifed himfeif many Tears to live in Eafe, Mirth, and . Fulnefs; when he had not one Night to live longer: So, many wicked Epicures falfely promifc them-felves, the Age of many Tears, when the Thread of their Life is already almoft drawn out to an end. So Jeremy afcribes the caufe of the Jews Sins and Calamities to this, that \\fberemembrednot her laft end.

The longefl: Space betwixt a Man's coming by the womb, and going by the grave, is but/bort : For § Man that u born of a Woman hath but a (bort time U live; He hath but a few Days, and tho&fuMof nothing but Troubles. And except the Praftice cf Piety > how much better is the State of the Child that yefterday was Baptized, and to Day is buried, than M$tbuftkm% who lived Nine Hundred Sixty Nine Years, and then died ? Of the, two, happier the Babe ; becaufe he had lefs Sin, and fewer Screws. And what now remains of both, but a bare Remembrance ? What truft ftiould a Man re-pofe in long Life? Seeing the whol^ Life of Man

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* Fleres, fi fcires unum tua tempora menfem; Rides, quum non fit forfitan una dies. T. Mm*. tLukc 12.19,20. U Lam. 1.9.

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is nothing but a lingring Death: So that as the Apoftle protefts, * a Man dieth daily.

Hark in thine Ear, O fecure Fellow j thy Life is but a pujf \ of Breath in thy Noftrils, triift not to it Thy Soul dwells in a Houfe of Ctey^ohat will fall e'er it be long j as may appear by the Dim* »$/} of thy Eyes, the Dfafneft of thy Zkr j, the #W*-kles in thy Cfoffo, th^ettennefs of thy 7ft/£, the Weaknefs of thy Shews, the Trembling of thy Hands* the /Calendar in thy jBokj, the Shortnefs of thy £&*/, and every £r*? £/*/r, as fo many Summoners, bids thee prepare for thy /w^ f/0*i. Come, let us in the mean while walk to thy Father's Cqfin$ break open the Lid; fee here, how that || Corrupt tion is thy Father, and the Worm thy Mother And Sifter: Seeft thou how thefe are ? So muft thou be e'er long: Fool! Thou knoweft not how fooo. Thy Hour* glafs runneth apace, and in all places; Death in the mean while waiterb for thee.

§ The whole Life of Man (fave what is fpent in God's Seryice) is biit Foolery: For a Man lives Forty Tears, before be knows himfelf to be a Fool: and by that time hcfeeth his Folly, his Life ufini*

Hark, Husbandman, before thou ieeft many more Crops of Harveft, thy felf (hall be Ripe, and Death will cut thee down with his Sickle. Hark Tradef-mam e're many Six Months go over, thy lafi Month will come on: After which thou (halt trace away,

* QuotWie morimur: cpiotidie cnim demitur pars vies, & tune qtioqiiec&m crefcimils, vita decrefcit. Vivts. 1 Cor. 1 j. 31. tlfiu a. n%. || Job 17.14. § Homo eft fatuus ufque ad 40. annum, deindo ubi agnovit ft effe fatuuxn, vita confumpca eft. l»tk.

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tie %& towmjit fMetp*.....

and trade no longer. Har&* tmQtgHve $*dj*e t within tfew Terms,tb» Term of thy Life appYoacfifeth; wherein thou (Rait ceaTe to jtefee others, and go jjy y*^" /« J* >m£'A Haf fc* 0 #*>» of Qod, that gofeft to the Palpit i preach tfifcSerniohi as it wete the /*/ that tbpu fhcftldeft make to thy People. Hark, /M/* J/**, lay aptf$ tfie %& conceit of thy Honour-, tomb, ere h be te8g* * wlf lay thy #<«tatf in the Dufl, and make'dfedas baffe as the FJrrth, that thou treadeft under thy Feet. Hatflfj rtfo* that fiontfeidtft thU Btoi t affur* thy ftlf e%r it Be fdflg, there will be bofc intf £W#< Where nOiw Ihy tftcrEjes are plac'd} and others ftitfllYead the truth of this let fori apod thy bare Scull j which flow theft readd! in thh little Book. How fodrt \ know hoV/but tffis I am lure of; That b d^ //»W * ■ appointed, thy «awwrfo <r* determined,'thy d afcipj <iW Hantbtted, and thy ^ery • /i/ horn U Mitifdf tayottl which thou fhilt not pafs: For then, the firft ho># of Death tfiotrtiretf on his* W<? tfotfe r Qto\\ ilightatthy Door ,' and ftaot-wwnftanfling jflltthy WeaUn f thy Honour^ and the far* of thy dtAteft FriMdiy^ffl catty thee atfay bvttnAband/tndfm&t hisprifoheristtid fceepfthy bbd jf under a /<W of Earth, until that day come, y herein thoir rnuft be btought forth' to » /•«*#* actort&tlg to the tbims wbitbtkou hi ft doHi fit that Bddj)'tohe'tbef H be gxwaor evil. O f fef not tftentTiefdlfc hoprdfati uncertain long 1Mb, h%jdef tfte'6 from' becOrrirn* a frefettt Pratttfef 'of Religibti* Piety. Gotf •*• olfcf-

fMorsSceptrafigqnibussequat.. Mob 14.14, (Job****. *PfaI. 90;**. DHii.?.itf. S^«.fuaciil^at*4?<is. >/r. c ft.j. TReV.6.8. *aCot. J. ia. hPfd.^4. Heft. jj. Pttftiteritiv^eriiamfTOffipii$t, Qbiyfrfl. Nettie tan <fivos habuit fitfehtei, cfattintiitttit poflet fiBi jolHceri. S**W. H<&. j.ij.

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eth Grace td %', but whd pfotnlleth tdrhtrrvw* There are now in fiell matty >t>*^ Men, who had purpoled to re£ent : iri their alAAgy but Deathtut them Off in their ihtpnktnty^ ere ever they could attain td the time they had fet Rrf their Repentance! The longer a Man runs in a t/^4/*, the harder it is to be cured: For carfivm of Sin, breeds hardhifs of Heart: And the imptdimehtiy whlfch hinder thee frofn repenting wif, will hinder thee more, when! thdu aft awte *£&*. .'•

A W#e M*n being to go a far and fbul Journey, will hot lay the kaviefl batihen upon the weakeft horft. And witff what dorirdehceeanft thou lap the great Loftd of Reberifaneej on thy fttbh and />' «<* old age? Whet&i doW in tbtf eblefeft Strength thou canft hot lift % but aft ready to ftaggerunde't it. Is It Wildom for him. that is fofail a long and dangeWus vdyage, td lie play ing ahd fleecing whflft the w^lerVetb.and the M* is fcalffl, the £% found, thfe PHot well. Mariners ftfotig j and then let fortty when the.Wihdsare tontraiy, the Weathet pm-> peftkaxs, iheSk ¥»&i*g> the Shiprtfw*, th;e Pftcii p(k y and the SaHors l&Hgnifbikg? Therefore, (>• ffnfal Soul, begin now thy Cohverfiori to GOD* Whllft tifti Hedtb^totntihi and $*** latt \ before thtole *ye*rs frith frlgb, #hen tkdufhdtfaj I have n6. plesfhre in tteM. '• God erer rettuired in his Service &&*fir]l fartr* and the■•Jfc/tyW#i';. ahd thole to be<jffettd ttnto him Without delay. So jutt* Jf^/ Oflfcred urtto Odd, his. Tirfllbgs, ito&fxtiefi Limbs; and reafongoOd, that the ^Lar^UiOuid he jfr/?, a nd& /? fervid. All God's Servants tbould there-.

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fore * remember to ferve thtir Creator in the Days of their Touth ; and b early in the Morning, like Abra-bam, to facrifice unto God the young Ifaac of their Age* « to fid ntt fee my face (faith Jofeph to his Brethren) except you bring your Brother with you. And how (halt thou look in the Face ofjejus, if thou giveft thyyiungeryears to the Devil, and bring-eth him nothing, but thy blind, lame, and decrepit oU Age f Offer it unto thy d Prince, faith Mdacbi. If he will not accept fuch a one to ferve him, how fhall the Prince of Princes admit fuch a one.to be bis Servant? If the c King of Babel would have young Men (mil favoured, and fuch as had Ability ia them) to ft and in his Palace ; (hall the Kjng of Heaven have none to (land in his Courts, but the Blind 2xA Lame, fuch as the Soul iff f David hated? Thinkeft thou, when thou haft ferved Satan with thy prime Tears, to fatisfie God with thy Dotage? Take heed left God turn thee over to thy old Ma* fier again; That as thou haft all the Days of thy Life done his Work ; fo he may in the end pay thee thy Wages. Is that time fit, to undertake by the ferious Exercifes ot Repentance /which is the Work of Works) to turn thy finful Soul to G 6 D ; when thou art not able with all thy Strength to turn thy mary Bones on thy foft Bed? If thou find'ft it to hard a matter now, || thou (halt find it far harder then. For thy Sin will wax ftfonger, thy Strength Will grow weaker, thy Conference will clog thee, fain will diftraflt thee, die fear of death will ama^e thee: and the Fijttdtion of friends will fo difturb thee; that if thou be not furnifhed afore-hand Eccl. ia. n, *Gcn. 22.3. c Gcn. 43-J. 4 Md.4.f. *Dui.i.£

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with iftore of Faith, Patience, and Copfolation, thou foalt not be able either to meditate thy felf or to. hear the. word of Comfort from others j not to pray. done, nor to joyn wftjji others whopf ay for thee; It. may be*thou (halt be taken with & dumb Palfie, on fuch a deadly Senfeleffnefs, that thou fhaltneither re-. member God, nor thinly upon thine own Eftate; and-doft.thou not well defer ve, that Godfhould forget to fave thee in thy Death, who art fq unmindful now toferve him in thy: Life? Ths-Fear of Death will drive many at that time, to ay, * Lord> Lord: But Chrifi protefteth, that he will not then know, them for his. Yea,many fliall then (like f Efau\ with Tears feek to Repent, and yet find no place of Repentance. For Man hath not Freewill to Repeat when he will, butwhen God will .ghre him Grac^ And if Mercy fhewed her felf lb inexorable r tha^ flie woqld not open her Gates to fo tender Suitors' as llj&rgins, to fo (earned Suitors as Kjioekers, because they knocked too late; how thinkefl: thou, that (he will ever fuffer thee to enter her Gatps,' being fo impure a wretch that never thinkefl: to leave.Sin^;till Sin firft jeaveth thee, and didft ne* ver yqtJpnock with thine own Fifis upon the Breajls of a p&iiteqc heart?. And juftly doth her Grace deny to open the Gates of Heaven, when thou knocked in tK\Q%Adzt&py, who in thy Profperitj wouldeft not fuffer^ CHRIS T, whilft he knocked, to enter in atthe door of thy ^eart. Truft not either late Repentance^ or long Life: Not late Repentance ; be-fcaugf iffi touch ia be feared, left tfhat the Repen-

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tbflce, which the fear ef death enforceth* dies with a Mito ifrfcg* And the Hypocrite, who deceived dtheri in his Life, may deceive himfelf in his Death. God accfejptetf} ribne but free-will Offerings, and the Rteptentande ttetplealeth him, thuft be voluntary > arid fttofc of cbnfttitnt. Not long Ife ; for * old jg C ^fll fell uport the Neck of Youth; and as nothing is itfort tore thin Death ; fo nothing is more uncertain than the tihte of dying. Vea, oftentimes when RipeAets 6f Sin is haftned by Outragioufnefs of Sitting ; God ihddehty cutteth off fuch vicious Livers, either With the Srvdrd, Intemperatenefs, Luxury, Surfeit^ or {bofc other fearful Manner of Sicknefs. May*ft thdu not fee that it is fite-evil Spirit that per-fwades thee to defer thy Repentance till old Age; wheh h Experience tells thee, that tiot one of a thou-fandthzt takes thy courfe, doth ever attain unto it? Let G6i*s Holy Spirit move thee not to give thy felf ahy longer c to eat and drink with the Drunken; left thy Mafter fend Death for thee in a Daj f when thou lookeftnot for him, and in an Hour that thou art not Aware of, and fo fuddekly tut thee off, and apmnt thee thyTortionwith the Hypocrites, where {baD b&keping and gnafhing of Teeth. But if thou loveft * Itng Life, fear Odd, and long for Life everlafiing. Thtfjongeft Life here, when it is come to the period, wSH appear to have been but as a c tale that is told, f a va* nifbingvapour, a flitting zjhadow, a feemmg h Dream, a glorious l flower, growing, and k ftourifhing in the

* Nafccntcs morimur,finifoue ab origine pendet; ct pubefcentes junto fencfia premit. Manil?> Ncquitics vitae non finit effe fenem. «Match.a7-49»50,51. d Dtut.30.16. Prov.3.1. P&.34.u,&c. •P61.90. 9. f Jam*$<M4. 8 PfcUo9.aj.?Pfal.7&5. 'PiiUo.5.

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morning, hut in the evening cut down and withered} or like a a Weavers Jhuttle, which by winding here and there fwifrly, unwindeth it felf to an end. It is but a b moment, faith St. P*ul. Oh then the madnefs of Man! That for a moment of c Jft^*/ pkafure, will hazard the lofs of an d Eternal weight °f &°ry*

Thefe are the &x** chief Hinderers of Piety, which mud he caft out like • Mary Magdalens Se« ven Devils, before ever thou canft become a r true Praflifer of Piety, or have any found Hope to enjoy either Favour from Chrift by Grace, or FeBowJbip with him in Glory*

The Conclufion.

TO conclude all; forafmuch as thou leeft:^ that without Chrift, thou art but iflave of Sin, Death** Voffal, and Worms Meat ; whofe Thoughts are Vain; whofe Deeds are vile, whofe Pleasures have fcarce Beginnings, whofe Miseries never know end ; What wife Man would incur thefe hetfifb Torments, tho' he might by living in Sin, purchafe to himfel£ for a time, the Empire of Auguftus, the Riches ofCrafus, the Pleasures of Solomon, the Poll* cy of Achitophel, the voluptuous Fare, and fine Apparel of Dives ? For what ftiould it avail a Man ("as our Saviour faith) to win the whole World for a Time\ and then to lofe his Soul in Hell for ever ?

And feeing that likewife thou feeft how great

•Ifa. 18.1 a.* 2Got.4.47. c H[eb.ii.a$, * iCor^. 17. r M*rfc

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is thy Haffinefs in Chrift ; and how vain are the hinderances, that debar thee from the fame: Beware (as the* Apoftle exhorteth) of the Deceitfulnefs of Sin. For that Sin, which feems now to be fof&i-fing to thy corrupt Nature^ will one Day prove the bitter eft Enemy to thy diftrejfed Soul; and in the meanwhile harden ^ unawares) thine impenitent Heart.

Sin ("as a Serpent) feems beautiful to the Eye ; but take Heed of the Sting behind ; whofe venomous EfFe&s if thou knewelt, thou would'ft as carefully fly from Sin, as from a Serpent. For,

i. Sin did never any Man Good: And the more Sin a Man hath committed, the more Odious he hath made himfelf to God, the more Hateful to all good Men.

2. Sin brought upon thee all the Evil, Croffes, LojfeSj DiJgraceSy and SickneJJes, that ever befel thee: Fools (faith + David) by reafon of their Tranf greflionsj andbecaufe of their Iniquities, aye dffiiffed. II Jeremy in lamenting Manner asketh the Queftion, Wherefore is the living Man forrowful? The Holy Ghoft aiifwereth him, Man fujferetb for his Sin. Hereupon the Prophet takes up that doleful out-crj againft Sin, as the Caufe of all their Miferies, $ Wot now unto us that ever we have finned !

3. If thou doft not fpeedily Repent thee of thy Sinsj they will bring upon thee yet far greater Plagues , Lojfes, Crojfes, Shame and Judgments, than ever hitherto befel thee. ReadL*i/. 26. i8,&c. Deut. 28. iy, &c

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4. And laftly, If thou wilt not caft off thy Sin, God ^ when a the meafure of thine Iniquity is full) will caft thee off for thy Sin: For as he is Juft, fo he hath Power to kill and caft into Hell all hardned and impenitent Sinners. If therefore thou wilt avoid the curfed Effetts of Sin in this Life, and the eternal Wrath due thereto in the World to come, and be affured that thou art not one of thofe, who are gu ven over to a reprobate Setife; b Let then (O Sin* ner) my Counfel be acceptable unto thee : Break off thy Sins by Righteoufnefs, and thine Iniquities by (hewing Mercy towards the Poor: 0 let there (at length) be An healing of thine Errour* c Nathan ufed but one Parable, and David was converted! d Jonas preached but once to Nineveh, and the whole City re* fentcd: Chrift looked but once on Peter, and he went out, and wept bitterly. And now, that thou art oft and fo lovingly entreated, not by a Prophet f but by Chrift the Lord cf Prophets ; yea, that z God himfelfi by his EmbaJJodors doth pray thee to he reconciled unto him ; leave off thine Adultery with Davidi repent of thy Sins, like a true Ninevitei and whilft Chrift looketh in mercy upon thee, leave thy wicked Companions, and weep bitterly for thy Offences. Content not thy felf with that formal Religion, which unregenerate Men have framed to themfelves inftead of fincere Devotion: For, in the multitude of Opinions, moft Men have almoft loft the Pratfice of true Religion, Think not that thou artaChriftiangood enough, becaufe thou doftas the mo!i, and art not fo bad as the worft. No Man

•*- ■ — ■ ■ » ,

■Gen.ij.irf. b Dan.4.27.0aSam.12.13, *Jona$ 3*5;&c, "Lute *;.<h.i a Cor, 5. ap. ' *■ *

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is fo wicked, chat he is addi&ed to all kinds of Vices, (for there is an Antipathy 'twixt (orae Vices:; But remember that Chrift faith, * Except your Righ* teoufnefs Jhall exceed the Righteoufnefs of the Scribes and Pbarifees, ye (ball in no cafe enter into the King-4pm of Heaven. Confider with thy fetf, how far thou comeft fhort of the Pkarifees in faftingj pry. ing y frequenting the Churchy and in giving of Alms* Think with thy felf how many Pagans, whenever knew Baptifm, yet in moral Vert ties ^ and Hone fly of f-*ft> <*° 8° far beyond thee. Where is then the lAfe of Chrift thy Mafler? And how far art thou from being a trueCbrtftian i If thou doft willingly yield to live in any one grofs Sin, thou canft not have a regenerate Soul; tho'thou reform'ft thy felf like Herod from many other Vices. A true Chri. ftian muft have refpe& to b walk in the Truth of bis heart, in all the Commandments of God alike j For (faith S.« James) He that fhall offend in one point $f the Law Cwiilfully) is guilty of all. And d Peter bids us lay afiie (not fome, hutj aUMdice, Guile and fjypocrififs, &c. One Sin is enough to damn a Man's Soul, without Repentance. Dream not to go to Heaven, by any nearer, or eafier Way than Chrift bath trained unto us in his Word. The way to Heaven is not eafte or common, but* fir art and nar« row: Yea, fo narrow, that Chrift protefteth r that f a rich titan /hall hardly enter into the Kjngiom of Heaven; and that thofe who enter y are but a *few: And that thofe few cannot get in, but by h ftrhing: And that fome of thofe who feek to enter in,

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fhall not he able. This all God's Stints (whilft they here liv'd) knew well; when with fo often jF4?-ings, fo earned Prayers, fo frequent Hearing the J*W, and receiving the Sacraments, and with fttch abundance of Tears, they devoutly begg'd at the Hands of God, for Chrijrs Sake, to be received into his Kingdom.

If thou wilt not believe this truth; I allure thee that the Devil, which perfwades thee now, that it is eafie to attain Heaven, will tell thee hereafter, that it is the bar deft bufimfs in the World/If therefore thou art defirous to purchaie found Affurance of Salvation to thy Soul; and to go the right zadfafe Way to Heaven ; get forthwith (like zvrife* Virgin) the Oyl of Piety in the Lamp of thy Converfa-tion% that thou may ft be in a continual Readings to meet the Bridegroom, whether he cotneth by Death, or by Judgment. Which that thou maytt the better do, let this be thy daily Pra&ue.

How a private Man muft begin the Morning with f'tety,

AS foon as ever thou awakeft in the Morning, keep the Door of thy Heart faft (hut, that no earthly Thought may enter, before that God come in firft: And let him (before aB others.) have the ifirfi place therein. So all evil Thoughts, either will not dare to come in ; or (hall the eafier be kept out; and the Heart will more favour of Piety and Qodlinrfs all the Day after. But if thy Heart be not (at thy firft waking) jM with fome Meditations of God, and his Word; and drefled like || the

I III. .>., !_ ■ ! ! , . ^

* Matth. 15.1.. t Primiti* oris 8c cordfrDtQ Qjgtaafo 4*fc» inPfal.uy, )|Exod.>7.20,21.

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• Lamp in the Tabernacle, every Morning and Evc-- nifcg, with the Oyl } olive of GodjsWord ; and perfu-:• med with the fweet a Iqcenfe ofPrayer: Satan will ' attempt to fill it with worldly Cares, or fleftly

Dejires, fothat it will grow unfit for the Service of

* God all the Day after, fending forth nothing, but the Stench of corrupt and lying Words> and of rajb

■ and Uafphemous Oaths.

Begin therefore every Days Work, with GoSs Word and Prayer. And offer up unto God upon

•the Altar of a b contrite Heart, the c JSroam of thy Spirit) and the d Calves of thy Lips, as thy morning Sacrifice, and the firft-fruits of the Day: And as foon as thou awakeft, fay unto him thus;

Ajhort Soliloquy, when One fir ftwakes in the /Morning.

Mt Soul winteth on tfoe, 0 Lord y more than the Morning Watch watcheth for the Morning. f 0 GO Dj therefore be merciful unto tne, and hlefs pe, and caufe thy Face to jhine upon me. -8 Fill me with thy Mercy this Morning, fofiaff I rejcyce and be %lad all my Days. ; ^

Meditations for the Mknifig.' ' 1

Then meditate*; -t[TQW Almighty God can (in the Refits JLi retfion) as eafily raife up thy Bocly out of the Grave, from the fieep of death ; as he hath this Morning wakened thee in thy Bed } ouiof the fieep of Nature.' At the dawning of which Refurreftion

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Day* Chrift *Jhall come to be glorified in hu Saints-kaA every one of the Bodies of the b Ihoufands of ™/*j»"!&*%* ffioned like unto his gloria* Body) fliall jbtne as high as the d San. All the 4*gels fluning likewife in their Glory, the Body of Chrifi furpaffing them all in Splendor and Glorl and the Godhead excelling it. If "the ruing of 0m 5un, make the Morning Skie fo Glorious, what a bright Aiming and Glorious Morning will that be when fo many Thoufand Thoufands of Bodies fer brighter than the Sw, foil appear and accompanJ Chrift as his Glorious 7™», coming to keep his general &?>»of e Righteoufnefs, and to judge the wicked Angels, and ungodly 8 M*? And let not anytranfitory Profit, Pleafure, or vain Glory of this Day, caufe thee to lofe thy part and portioh of the eternal Blifs and Glory of that Day, which is properly termed the h RefurreSlion of the lull Beafts have bodily Eyes, to fee the ordinary Light of the Day: But endeavour thou with thi Ew of Faitbg* for6fee the glorious light of that Dav

2. Thatthou know'ft nothow* M rthe€vilfpirit (which' 'NtghtAndDay like a roaring Lten,nJhth aboutjeekingto-fovour thee} was unto the whM&tho* ileptft, and waft not able to help thy [elf- and that thou knoweft not what Mrfchief he would hay^done to thee, had not God " hedged thee and thrae,with his l ever-wakingPjwafc^and guarded thee with his holy and bleffed ■ Angels

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3. If thou heareft the Cock crow, remembei a Ptf*r, to imitate him: And call to mind thsxCock* trowing found of the lafi Trumpet, which (hall waken thee from the dead. And confider in what! cafe thou wert, if it founded now; and become fuch, as thou wouldeft wifti to be then: Left at that day thou wilt wifh that thou hadft never feen this; yea, b curfe the day of thy natural birth, for want

\ of being new born by fpiritual grace. d When j the Cock crows, the Thief defpairs of his hope, and gives over his nights enterprife: So the Dew/ceaf- j eth to tempt or attempt any further, when he hears the devout Soul wakening her felf with Morning Prayer.

4. Remember that Almighty God is about thy bed, and \\feetb thy down-lying, and thy up*ri$ng\ Vnderfiandetb thy thought^ and is acquainted with all thy ways. Remember likewife, that his Holy Angels, who guarded and watched over thee all night, do alfo behold how thou c wakeft and rifeft. Do all things therefore as in the awful prefenceoi God, and in the Jight of his holy f Angels.

$. As thou art putting on thine Apparel, remember, that they were firft given as coverings of fliame, being the filthy effeft of fin; and that they are made but of the ofals and excrements of dead beafts. Therefore, whether thou refpeft the fluff, or the firft institution*, thou haft jo little caufe to be proud of them, that thou hajft great caufe to be

. bumbled at the fight and wearing of them: Seeing

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the rickeft Apparel are but fine covers of the foulefi Shame. Meditate rather; that as thine Apparel ferves to cover thy Shame, and to fence thy Bod/ from Cold: So thou fhouldeft be as careful to cover thy Soul with that * wedding Garment, which is the b Rigbteoufmfs of Chrifl, and ( becaufe apprehended by our Faith) called the Righteoufnefs 0/ the Saints: Left whilft we are richly apparelled in the fight of Men, we be not found to walk * naked, (To that all our Filthinefs be feen) in the fight of God. But that with his Righteoufnejs (as with a Robe) we may cover omfelves from perpetual Shame ; and fhield our Soulsfrom that fiery cold, that will procure eternal * weeping, and gnajhing of Teeth. And withal confider now bleffed a People were our Nation, if every filken Suit did cover a fan&ified Soul.' And yet a Man would think that on whom God beftowed moft of thete* outward BleQings, of them he fhould receive greateft inward Thanks. But if it prove otherwife, their reckoning will prove the heavier in the Day of their Accounts.

6. Confider, how God's Mercy is renewed unto thee f every Morning, in giving thee fas it were) a * new Life ; and in caufing the Sun, after his inceflant race, to rife again to give thee Light. Let not then his glorious Light burn in vain j out prevent rather (as oft as thou canftj) the Suthrifing, to give God h Thanks; and kneeling down at thy Bed-fide fa* lute him at the Day spring with fome devout Ante-lucanum,ov morning Soliloquy : Containing an hum-

a Mttth. 11.11. b Rom. 13.14. 1 Cor. 1.30. Mul. J.9* Rcv.tp.8, Eph.4.24.'Rev.16.15. * Match. ai.s]. eLoke 1248* Lam.}.

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bier Confeffion of thy £/*/, the pardon of all thy Faults, a Thankfgiving for all his Benefits, and a craving of his gracious Prote&ion to his Church, thy felf, and all that do belong unto thee.

BriefDirections how to read the Holy Scrip ores, once every Tear over, with Eafe, Profit, and Reverence.

BUT forafmuch, that as Faith is the Soul, fo reading and meditating of the Word of God, are the Parents of Prayer, therefore before thou prayed in the Morning, firft read a Chapter in-the Word of God-, then meditate a while with thy felf, how many excellent /i/^gjthoucanft remerrtbetout of it. As firft, what good Counfelsor Exhortations to good Works, and to a Holy Life,

Secondly, What Threatnings of Judgments a-gainft fuch and fuch a Sin ; and what fearful Ex-J amples of God's Punifhment or Vengeance upon fuch and fuch Sinners.

Thirdly, what BleffingsGod/www/yi?/£ to Path ence, Chaftity, Mercy, Alms-deeds, Zjal'in his Service, Charity, Faith, and Tnfi in God, and fuch ] like Chriftian Vertues.

Fourthly, What gracious Deliverances God hath wrought, and what fpecial Bleftngs he hath be-ftpwed upon them, who were his true and zealous Servants.

Fifthly, Apply thefe things to thine own Heart, and read not thefe Chapters, as matter of Hiftaricat Difcourfc .• But as if they were fo many Letters or Bpiftles tent down from God out of Heave* unto thee: For whatfoever is written, is written for our learning, Rom. x;«4» Sixthly,

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Sixthly, read them therefore with that Reve* rence, as if God himfelf flood by, and [pake thefe Words unto thre, to excite thee to thole Virtues^ to diffwade thee from thole Vices ; affuring thy felf, that iffach (ins (as thou rfcadeft there) be found in thee without Repentance, the like Plagues will fall upon thee j but if thou doft pra&ice the tike Viet) and Vertuout Deeds, the like Blejfings ftiall come unto thee and thine. '**.'"'

In a Word; apply all that\thou readeft in hotj Scripture, to one of thefe two heads chiefly; either to confirm thy Faith, or to encreafe thy repentance: For as * Suftine & Abftine, bear and forbear, was the Epitome of a good Philofophers Life; fo Crede & Rejipifce, Believe and Repent, is the whole fum of a true Chriftians Profeffion. One Chapter thus read with Vnderflanding, and meditated on with Application, will better feed and comfort thy Sou!* than five read and run over without marking their Scope orSenfe, or making any ufe thereof to thin6 own felf. If in this manner thou (halt read Three Chapters every Day; one in the Morning, another it Noon, and the third at Night, (reading fo many Tfalms inftead of a Chapter, as our Church Lttur* g7 appoints for Morning or Evening Prayers) thou fhalt read over all the Canonical^ Scripture in zyear ;

*Eplfteti di&. t In the Canonical Books of the old Teftament there are 931 Chapters: But diftributing the i5oPfalms intofi** ty parts, thou- fhalt find but 841 \ which being added to 260 (the number of the Chapters in the New Teftatnent) will arndurit ti 1101, dividing which by Three into 365, (the number ofth* Days of the Year) there will remaiti but Six3 which thou majrft difpofc bf ai i« pr^fetibed, ; n. .<■

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*;ra^ Six Chapters, which thou may ft add to the task of the laft Day of the Year. The reading of the Bible in order, will help thee the better to un-derftand both the Htftory and Scope of the holy Scripture. And as for the * Apocrypha, being but penned by Man's Spirit j thou mayft i;ead them at thy pleafure j but believe them, fo far as they agree with the Canonical Scripture, which is indited by the Holy Ghbfi.

But it may be thou wilt fay, that thy Bafmefs will not permit thee fo much Time> as to readevery Morning a Chapter, &c. 0 Mw, remember that thy Life is but Jbort % and that all this Bufmefs is but for the ufe of this (hart Life ; But Salvation or Dam* nation is everlafting \ Rife up therefore every Morning by fo much time the earlier: Defraud thy foggy Flejh of fo much Sleep ; but rob not thy Soul of her Food, nor God of his Service: And iervetbe^f/-migbty duly whilft thou haft Time and Heahl?.

Having thus read thy Chapter, as thou art a* bout to pray r remember, that God is a God of fHoHnefs; whereof he waraethus by repeating fo ofqpn, || Be ye Holy, for I am Holy. And when he devoured with a fuddenFire,^ Nadab and Abihu, for offering unto him Incenfe with $Jtrange Fire, elite thofe now a-days, who offer Prayers Irom Hearts

* Hos viginti duos libros lege: Cunt Apocryphis nihU habeas negotii: Hastantitm ftudiofe medicare Scnptura&. quasinEccl* fi& confidenter legimus. Multo prudentior^s tc & Rcjigiofiorci foerunt Apoftoli & priori Eptfcopi veritatis tapes, qjzi nobis ess tradiderunt. Tu igiturciimfenUusEcclefifle, non tranfgrediarli illius ter.ipinos. Ac veteris Xeftamenti ( at diftum eft ) viginti duos meditarc libros, CyriUiuHitrofolytnita*. Gattcbfa. t Exod.a^ 3*. BLcv. u. 44. & 19. 3.8c 20.7. § Lev. xq. a.

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fraught with theFite of Luft and Malice:) The£#nf would give no otherReafon of his judgment but this, * / will he fanftified in them that come near me. As if he (hpuld have faid, if I cannot be fan&ified by them who are my Servants, in ferving me with that Holinefs that they fliould j I will be fan&ified ox them, by confounding them with my juft Judgments, which their Lewdnefs doth deferve. God therefore cannot abide any wilful Uncleannefs, or Filthinefs in them, who ferve him: Info much that he commanded the Ifraelites, that when they were in Camp againft their Enemies, they fhould dig a bole with a Paddle, and cover their excrements: His Reafon is, f F& f ^ L&& *h G°& walketh in the midjl of thy Camp to deliver thee, and to give thee thine Enemies before thee: Therefoae thy Hoft /ball be holy^ that be fee no filthy thing in thee, and turn may from thee.

If he will have Men to be fo holy in time of War in the field? How much more Holinefs expe&eth he at our Hands* in time of Peace, in pur Houfes? Therefore faith Zjfphar in || Job: If thou prepare thine Heart, and fir etch out thy Hand towards God to fray: If Iniquity be in thy Hand put it far away, and let no Wictednefs dwell in thy Tabernacle. For, as $ Efay faith, If there be any Vncleannefs in our Hands, (that is, any Sin whereof we have not re* pented) tho' we ftretch out our Hands unto him, and tn&ke mwy Prtyers, the Lord will hide his Eyes from us, and will not hear our 'Prayers. Therefore before tho u p r a ye fly letGodfee-that thy Heart isfirronfvi

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for thy Sin ; and that thy Mind is refohed (thro' the Afliltance of his Grace) "to amend thy Faults. And then having wafhed thy felf, and ,adorned thy Body with Jpparel, which befeemeth thy Calling* and the Image of God, which thou beareft; [but thy Chambef-dbor, and kneel down at thy Bed-* fiae, or fome other convenient Place; and inreve-; ^ rent Manner lifting up thy Heart* together with

thy Hands and Eyes, as in the Prefence of God, who feeth the inward Intention of thy Soul, offer up tjnto God from the Altar of a contrite Heart, thy Prayer, as a Morning Sacrifice, thro 7 the Mediation of Chrift, in thefe, or the like Words.

A Prayer for the Morning*

• ..... * * - .

OMoft Mighty and Glorious God, full of Irk comprehennble Power and Majefty, whofe Glory the very *■ Heaven of Heavens is not able to contain: Look down from Heaven, upon me thine unworthy Servant, who here proftrate my felf at the fc Foot-flooloi thy « Throne of Grace. . But look upon me, O Father, thro' the Merit s^nd Mediation ofjefw Chrift y i thy beloved Son, in whom only thou art well fleafed. For of my felf I am not worthy fo ftand in thy Prefence, or to fpqak with mine e unclean lip to fo holy a God as thou art: !For thou fenoweft that in f Sin 1 was conceived and torn, and that I have lived ever fince in Iniauity: So that I have broken all thy holy Commandments by finful

. »iJCingf8. 27. *Pial. 132.7. cUtb^.^Daa.^ i*. dltfattt 3.17. .«I&.tf.yi fFfiU.si.5. . . . f -

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Motions, unclean a Thoughts* evil Jtftnfr, and wick* ed Works \ b omitting many of thofe Duties Ot Piety which thoti required for thy Service, and committing ttiany of thofe-Viges, which thou (under the Penalty of thy DifpleafureJ haft forbidden*

[Here thou may'ft confefs unto God thy fecret Sins^ which do raoft burthen thy Confcience $ with the Circumftahces of the Time, Place, Peifon, and Manner, how they were committed, faying, But. more efpecidlly, 0 Lord, i jo htre pith Grief of Hem

cenfefs unto thee,&c<>]

Acid for thefe my Sins, c O Lord, I ftand here? Guilty of thy Curft, with all the Miferiei of this \Afc&n&evtrUJkingTwme$HsiQHeUrfir%, when this wretched Life is ended, if thou flbould'ft deal with me according to my Deterts. Yea, Lord, I confefs, that it is d thy Mercy, which endurethfor ever, and thyQofoptffwn which ttfver fails^ that is the Caufe that". I have not been long ago eonjumed. e But with thee, 0 Lord, then u Mercy and fUnteous Re+ { Aemption* I n the f Multitude therefore of thy Mer-q, wdConfidtna in Cbttft y s Merits, I intrqat thy di-viae Majesty,-that thoo wouldqft * not enter into judgment mtbihy $Wvant, neither, he ex tr earn to mark what I have hitfarta done amifs : For if thou doeft, [hen no .Flejk can faj*ftifi*A in thy Sight, nor any living ftand in thy Pretence. But be thou Merciful unto me, and * #4$ way *& the ZfmUannefs of my

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*Gen,6.$. Macth.15.19. Matth. 12,34. Pfal. i4o.i,2.^ftan. 910. Dan.9.11, Lev.il.i^&c. c Deut.27.2tf, Dan.9.11. Gal. 310. Efc'&il. *Lkfai:l.22. l ^P&l.i3o .^. fFftl.5.7. Pfal.xj.5-«Pfil.r4J."a. h Ewk. J #.25. ijohhi.?.

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Shi with tb« Merits ofc diafjtfedoiisfl^ which 5^/W CMyf hath fhed for m* ( Attd feeing that he hath torn the 1 ftw/to?* of ttfftt a &*#*♦ whictr was <fae -to my TVahf^afflotK; O Lord, deliver me from tny 5»fr, and from aH thdfe 7<n&f»»<**/.wnich Hahg 6¥er iky ileady a* due unto me for (hem \ and lefttfate then* * a* far fro* iky Prefe/K», at the Baft & fro* the ff^jfi feuty themittthe&/-ii/^65r#, thai they may neVerftate • Power w rife up againft m*,to ftartie me kfrthisi^fy or to condemn me in the WWrf which is to come. And I befeech thee, O Lord, net odty to wafli away my Skis wkh the BbdJ of thine" Immaculate d Lmt', but aht* to purge my *»**» by thy Holy Spirit, from the cVofs of my natural Corruption; That I may feet thy * Spirit, more and more 4/Xftg my Sin, in the Potter and fra&iee thereof i So that I may wkh more freedom of As^M and llibeny of Wt& Ctrve thee, the f B*erli/ti*g Gfitt it Righteotfmfi art Mo* IHtefs th\s D»y. And give me draefe, that by the Diftabn and Amftfifiee o**the fame thy Holy Spirit, I may perftvere to be thy/iiif*/<r/and «qfajg* WSerrant tomy Life's end: That when this8**r* MLift h ended,! rrmy be hiadea Pwtifcerof A* mortaliijy and everlaftirtg tlifpkieft in thy heaven* fy Ki ngdom. In the mean time, 0 Lord, whim ft is rhy Wefled Will and Pleefore, that I nay continue to fjtend, and trtd rfsatyM number and rem' nant of Days,, which thou haft .appointed for me to live in this vale of Mifery, b Teach mefo to namler

ii I'nt iiiii

; aGal.1.13. k#fcl.»oj.u. ttoI.iii,ij.S|)h.3.^«. *Jfote i-a?. Pft'fi.7,10. «6»I.4.H-»S' f iuWi,7*7f. *MUt.*|,*l-IvPftI.90/12.

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mj ddyi thit Imq aftlymy heart untomfddt*: And is thoti ddft add Day* unto my Life, fo»good Lord,

Days j that, as t grow to 2W/> To I may enercaft in Grdte, and Favour with thee, and all thy Vttpte. And to this end, give unto me a fupply of all thole Graces, Which thou knoweft to be wanting in me, And iuc*jr*ry for me, with an encreafeof all thofe good Gifts* wherewith thou haft already endowed Me; thatt> I may ba the better en J ft J to lead fucb ft goJtflJfe, i*J totieft 0*t*rf*ti<m f as that thy itfame may thereby be glorified, otken may take good Example by me, and my Soul may more cheatfully feed Oft the Ptdceof a good * Cotfritmt, and be mote replenilhed with the Jy of the fMj Gho/t* And here, O Lord, according to my bod*, den Duty, t give thee moft humble and hearty Tbtnks, fbr all thofe BlefRngs which of thy Good-hefi thou haft beftowM upon me* And namely, for that thou haft of thy free Love, according to thine eternal Patpdfe h ekftiA mt hfire tbt Foundation ef the WttU was laid, unto Sahithn in Jt-fas Otrfft i Pot that ttteu haft ertmi me after thine fc oam image, arid haft begun to reftore that ia me, which was 16(1 in our flrft Parent*.- For thai thou haft fcffefitually calPd me by the * Working of thy fyfr/r/irt tfie * Printting of the GoffceJ, and the receiving of the Satamtnts, to the Knowledge of thySavrng^arace, arid ' Obedience to thy Blef-fed Witf: For that thou haft bought and rtdtm-

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ed me with the Blood of thine only begotten Son,

JFrom the Tgrments of Hell, and thrall of Satan:

For that thou haft by Faith in Chrift* freely juftif

ed me, who am by Nature the Chili of Wrath : For

that thou haft in good Meafure h fanftified me by

thy holy Spirit, and given me fo large a Tune to

repent, together with the Means of Repentance. I

thank thee likewife,good Lord, formy£//*, Health,

Wealth, Food, Raiment, Peace, Profperity, and Plew

ty : And for that thou haft preferv'd me this Night,

irdm all Perils and Dangers of Body and Soul, and

haft brought me Cafe to the beginning of this Dsy.

And as thou haft now waken'd my Body from Sleep;

fo I befeeoh thee waken my c Soul from Sin, and

carnal Security: And as thou haft caufed the light

-of the D4y to jhine in tny bodily Eyes) fo, good

Lord, caufe the Light of thy *.Word, and Holy

•Spirit, to illuminate my Heart} and give me Grace,

. as one of thy c Children of Light, to walk in all ho.

ly Obedience before thy Ffcce this Day: And that

. I may * endeavour to keep Faith and a clear Conference

. towards thee, ayd towards all Men, in all ipjUThoughts,

-Words, and Dealings. And fo,good Lord, blefs

. all my Studies and A&ions, which 1 (hall take in

Hand this Day fas that they may tend to thy Glory,

the Good of others, and the fomfort of mine own

Soul and Confcience in that Day, when I (ball

make my iipal Accounts unto thee for them. O my

: God, keep thy Servant, that I do no Evil unto any

. Man this Day: And let it be thy bleflfed. Will, not

•Rom.}.28. GaLi.irf. Ephcf k /.q. b iCor.dL,n.. iPet.1.1. aFet.3.9- c Eph..j.i3. dIbid, cLuke 16.8. Phil.2.1;. f A&$ 44.26. « Zach. i.2. r

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to fuffer cbe Devil nor his wicked * Angels, nor any of bis evil Members, or my malicious Enemies, to have any Power to do me any Hurt or Violence,. Bat let the Eye of thy holy Providence watch over me, h for Gotland net for Evil; and command thy holj Angels to fifth their Tents round about me, for my defence and (afety in my going out and coming in 9 as c thou haft promifed they fhauld do about them that fear thy Name. For, d into thy hands, 0 Father\ I do here commend my Soul, and Body, my Adions, and all that ever I have, to be guided, defended, and protected by thee; being atfur'd, that whatfo-ever thou takeft into thy Cuftody v cannot perifb, nor fuffer any hurt or harm. And if I, at any time this day, (hall thro* frailty forget thee ; yet, L/>rd, I befeech thee, do thou.* in Mercy remember me, And I pray not unto thee* 0 Father, for my felf a-lone, but I befeech thee alfo be merciful unto thy whole CburcbfitiAchpfen people,whe?efoever they live upon the Face^pf the Earth. Defend them from the rag^^rid tyranny of the Devil, the World and Antkhrift/ Give thy GofpeU free and a joyful Paffage thro 1 thq fVorld 9 for the converfton of thofe who belong to thine Eleftion and Kjngdom.

Blefs f th&.Ckurches and KJng4oms (wherein wc live) with the Continuance of Peace, Juftice ancj; true Religion. 8 Blefs our gracious Sovereign Lord the King, and all the Royal Family. Incrcafe in them aU heroicalGifts, VLtidfpiritualGrace?, whidfc mav make them fit for thofeplaces, for which thou halt ~o?3HhaT them. Dire"2f ' all the "Hfobility^

a Pftta*.7 % tPfiL91.11.' ?Ffml.ii. j. Lukfr* xjfi. *WM!* 31. e Plal. 1 j. ii, 19. Ifa. 39.8. f Plal.72. ij. \ Tim. 2. a. m

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*B'Jho?s 7 MiftifterS) and Mogifirotos *f this Church and Common-wealth, to govern the Commons im true Religion, Jnfiicfj Ohedience r and Tranquillity* Be Merciful unto all the Brethren which fear thee, and call upon thy Name. And Comfort as tmny among them, as are b $i*k and ComfQrtlefs in Befy or Mind: Efpecially be Favourable to all fuch as fufer *ny Trouble or Ferfecutioq for the * Tefthnonjf of thy 1 ruth, and Holy Goffeli Arid give them a gracious * Deliverance out of all their Troubles, Whicti way it (hall feetn bed to thy Htfiom; for the Glory of thy Mf art, the fattier enlarging of the Truth, and the more ample encreafeof c their own Comfort and Confolation. Haften thy coming, O bUffed Saviour, and end thefe fhful Day^ And

give me Grace, that, likp a f wife Virgin I may e prepared with Oyt in my Lam fa to tuqet thee the fweet Bridegroom of my Soul at thy coming, Whether It be by the Day of Death, or of Judgment: And then, Lord Jefus, come when thou wile j * even Lord Jefus eome quitkly. Tbcfe ? all oth$r Graces which thou kaoweft Needful arid Neceffiry for me, this Day and evermore, I humbly beg and crave at thy Hands, O Father; giving thee t*y Glory, in that form of Prayer, which thrift l|imfelf hath taught me to fay unto thee.

* Our Father jphkh art in Medven^ Hallowed he tty liame y &c.

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Meditations, tofiir up to Morning Prayer.

IF when thou art about to pray, Satan ihaD fug-geft that thy Prayers are too long, and that therefore it were better either to omit Prayers, pr elfe to cut them fhorter: Meditate, that Prayer is thy *fpiritu*l Sicrffie, wherewith God is weB pua/ed', and therefore it isfodifpleafing to the Devil, and fo irkfome to the Fkjb. Bead therefore thy Jf-feHums ( will they, nill they ^ to ft) holy an Exer-cifc j afluriag tby fclf, that it doth by fo much the more pkafe God, by how much the more it is unpkafmg to thy Fkjh,

a. Forget not bow the Holy Ghofi puts it down as a fpeeuU note of Reprobates: b They c4 not upon tbo Lord i Then call not nfon Goj. And when Eli-pk*c fuppo&d that JdMwStofthe Fear of God, and thai God hsdioft* Joh out of his Favour, he cbargeth htm that he rtfiwnoi Prayer before God: Making that a fare mte of the «**, and a fufficieot canfttf the other. On the other fide, that God hath promifcd that* l whofoever jbd'eakUn his Name fbafi, kfoved* It is certain, that he who mafceth no CooCcienceof the Duty of Prayer t hath no Grace oftRebdytyr&iabifli. For the Spirit of c (?*v«*y and of Prayer, are one: And therefore Grace and Prayer go together. But he that can from a pi* nitemt Heart (Morning and Evening) pray unto God; k is fare-, that he hath his mtjjtre of Grgfe in this World j and he (hall have his Portion of Glory in the Life which is to come.

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7. Remember, that as loathing of Meat, arid painfulnefs of fpeaking, are two Symptoms of a fick Body ; fo Irkfomenefs of Praying when thou talked with God, and Carelefsnefs, in hearing, wfen God, by his Word % fpeaks unto thee* are two jure Signs of a fick Soul.

4. Oil to mind the zealous Devotions of the Chriftians in the Primitive Church} who fpent many whole Nights and Vigils in watching arid prkying for the Forgivcnefs of their Sins; and that they might be foupd ready at the comingof Chrift. And how that David was hot Content * tdprq at Mornings at Evening, and at Noon: But he woutd alfo b rife up at Midttight to pray unto God. And if 'Chrift did Chide his Difciples, becaufe they would not < watch with him one Hour in fraying; what chiding doft thou deferve, who thinkeft \t t6qi long to continue in Prayer but one quarter of an Hour ? If thou haft fpent divers Hours in feeing a vafn Mdsk y or Play ; yea, whole days and nights in tar ding and dicing; to pleafe thy Flejh: J$e alhamed to think a Prayer of a quarter of an Hour long, to be tod long an Exercife for the Service of God. * . 5. Confider, that if the Pspifts in their MndSu-perflition, do in an unknown, and therefore d urh edifying Tongue (fit only for theChilnren of c myf tied Babylon ) mutter over upon their f Be ads y e-very Morning and Evening, r fo taany Scores of Jve-Maries. Pater-Nofters* and Idolatrous Pray* .'*> "- x ■• - •-.-., ..• u. •.* . . . *:. .*

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ers: How (hall they in xhtxvfuperfiithus Devotion, rife up in Judgment againft thee, profefling thy felf to be a true Worfhipper of Chrifll If that thou thinkeft thefe Prayers to be too long a Task, being (horter for Quantity than theirs, but far more Profitable for Quality, tending only to God's Glory, and thy Good; and fo compiled of Scripture phrafe, as that thou may'ft fpeak to God as well in his own holy Wordsj as in thine own native Language. Be afhamed, that Papifts in their fuperfiitions wor-fhippitig of creatures, fhould (hew themfelves more Devout than thou in the jincere worfliipping of the true and a only God And indeed, a Prayer in private Devotion, fhould hp one b continued Speech, rather than many broken Fragments.

$. Laftly, When fuch Thoughts come into thy Heady either to keep thee from Prayer, or to diftraft thee in frayhgi Remember that thofe are the c Fowls which the evil one fends to devour the good £**i,. and the Cdrkaffes of thy fpiritualSacrifices: But endeavour, With d Abraham, to drive them a-waj. Yet ttotwithftadding, if thou perceiveft at fometimes, that thy Spirits are duB, and thy Mind not apr fotPrajier, and h6ly Devotion 5 ftrive not too much for that time; but humbttng thy felf at the Sineeoi tfaiae Infirmity and Dufnefs, knowing that God? accepted* the c willing Mini (thtf it b? opprefied with xfaheammfi tfthejkfii) endeavour the ^jcrthfneto^c^^^^thisDulnift, by redoubling thy Zeal; and forihe Tim^^W, commend

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thy Soul to G 0 D in this, or the like fliort Vrqer.

Anther flwt Morning Pr*jir.

OMoft gracious Get, and merciful Fa/Arr, I thine unworthy Strvvtt do here acknowledge, that ?$ I have been j*r/» in £**, fo I have /toft/ » Inifuitji and broken «t*g» 0* of thy Commandments, in Thought* Word and Deed; fbl-lowing the Dtfim of mine own Wit, and L*ftt of jny &efi t not earing to he govero'd by thy holy Word and Spirit; and therefore I have jultly defer, ed all Shame and Mifto in this Life, and everlaftiog "Condemnation in tftU>]ire, if thou (houldcft but deal with me according to thy jfaifc* a nd my-ptftrt. Wherefore, O Heavenly frffe* I bcfeech thee (for thy Son jefm Ckrifi hit Sake, and for the Merit* of that wfisr Death wdbtody Paflioo, wbkh I believe t|»t ^ hatb fuffemd far wr) ithat thou would'ft pardon and mrgfae unto me all my Sins, and deliver me from, the Shame and Vengeance which i* dye to me for them. And teodthr holy Spirit in#>my fiiwrt, which may uflqre mo that ihou art my Ftftor* aod that I am thy Cfafii, and that thou iov'ft me with an unchangeable Love : &n$ let the &tna thy good. Spirit had me in thy 3w«A, and fwrifrta me, more and mare, ail world, |y and cari»jj!,«fo» that my Sins may more and moroV^ jOAfflei and thatilmay ierveJKheein «* feigned Ri^Kteoutbefs and Hnlinefs thisday,and all the Dayfof: my Lifej that when tbis mortal Uf? tended, lyft'!$&** t% Mercy &Cl*af3T) vili "be-

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be made a Partaker of everlafting G&ft io thy heavenly Kingdom. And here, Q Lmd y from the bottom of ray Heart, I thank thee for aU thy Bkf~ Jf»gs, which thou haft Mowed upon ray Sam and Body: For «£#/*£ me in thy Z*v#, nuktm-4# roe by thy &>», f**8tfyivg me by thy ty»#, ana* prtJerviiigtiM from ray Youth up, until chfe frtfent Day and Hour, by diy moft gracious Pi*. <uidence,

I thank thee more efpecially, for that thou baft defended me this Night from all Perils and Dan* gers, and haft brought me fafie to the htgi*vtag of this Day. And now (good Lord) I befeech thee, keep me this Day from all Eyi! that may hurt mt t and from falling into.any grofs Sin that would offend thee. Set thy Fear before my Eyes, and lee thy Spirit fo rulo My Heart, that all that T &all think, do, or- fpeak this Day, may tend to thy Glory, the Good of others, and the Ptmt of mine own Conference. And to this end, I commend my fdf, and all my Ways and Anions, together with all that do belong unto me, unto thy graei* ous Dire8i<MiM JtaMtfio** praying thee to keep both thenvand me from all EviJ; and togise a Biefimg to all Our boneft £*W* and £*4t*iiyfri» Deftndthy whole Church from the Tyranny ofjrhe World, and of AntichriftH Prefervc our grackwi. Klfrg from all Confyiracies and Tfetibnss Grant Him a long and Prosperous Reigpover lis. ' Bkft th*reft of the Royal Family, .endow them Wittf rhy Grace> dn#defend then} 6-om all Bvil \ :0e£ •

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their Places. Be Favourable to all that Fear thee, and Tremble at thy Judgments; Comfort all thofe chat are Skk and Comfortless. Lord keep me in a continual Readinefe, by Faith and Repentance, for my laft End; that whether I Live or Die, I may & found thine own, to thine eternal Glory, and •mine everlafting Salvation, thro' Jefm Cbrift my x>dy Saviour. In whofe bleffecj iName I beg theft Mercies at thy Hands, and give unto thee thy Praife and Glory, in that Prayer, which he \mfanfti-ff& with his own Lips, faying, Our Father, which art in Heaven, Hallowed he thy Name, &c.

Father Mediutions, to fiir uf to Prayer in the Morning.

•*••§ *Hiak not any Bnfnefs or Hafie (tho' never J. fo great) a fufficient J&cufe to omit Prayer in the Morning: But meditate,

i. That the gretter thy Bufinefs is, by. fo much the More Need thou haft to pray for God's good Speed and Bieffing thereon; feeing it is certain, that nothing can Proffer vitbout bit Blefjbtg. j. "A. ; That many a Man, when be thought him-ktffareft, has banfooneJi crafted, fo may'ft thou. ;' 9 v -That many a Man has gone out of his Door, and never come in. again. * Many a Man who rofe well and lively in the Morning, has been ieen a'cfead Man elerfcJight. So may it befall thee; and if thou be faCarcfnl before thou goeft abroad to Drink,'to i^pce chy Body from ill. Airs j how

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much more careful (hould'ft thou be to Pray, to preferve thy Soul from evil temptations ?

4* That the time fpeat in Prayer never hindreth, but furthereth and profpereth a Man's Journey and Bufinefs.

5. That in going abroad into the World, thou goeft into a F<?ri# full of unknown Dangers, where thou flialt meet many Briers to tear thy good'Name, many Snares to trap thy Life, and many Hunters to devour thy Soul. It is a Field of pleafant Grafs, but full of poifonous Serpents. Adventure not thfcrcr fore to go naked ajnongft thefe Briers, till thou hall prayed Chrift to death thee with his Righteoufnefs: Nof to pafs through tbefe Snares and Ambufbmepts, till thou haft prayed for God's ProvidenceK.0 be thy Guide: Nor to walk Bare-foot through this fnaJty Field, till hzviagthy Feet jbod with the Preparation of the Gofpel of Peace, thou haft prayed to have//# the hrazen Serpent in the Eyes of thy Faith; that fo if thou comeft not home holier, thou may'ft be fure not to return xvorfer than when thou wenteft out of Door. .

Therefore tho* thy Hafte l?e never fo much, or thy Bufinefs never u> great ; yet go not about it, nor out of thy Doors, till thou haft at leaft us'd this, or the like ftiort Prayer.

A brief Prayer for the Morning, r

O Merciful Father, for Jefus Chrift his fake, \ befeech thee, forgive me all my knms^aaA fecret Sins, which in Thought, Word, or Deed*: I have committed againft thy Divine Majefty, and

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dellvfef me from all thofe ^uigmems, which are due unto me for them! And finttify my ftetrt With thy Holy. Spirit, that 1 may henceforth lead a more godly and religious Life. And here, (O Lord) I praife thy holy Name, for that thou haft f efreihed me this Night with modertte fletp and teft* J befeech the likewifc defend me this Day from kit Perils and Dangers of Body and Soul. And to this end I commend my felf andall.my Aft ions on* ttf thy blefled Protection and Government: Be* leeching thee, that whether I Live at ttie, I may Live and Die rt thy Glory, and the 9alvatiori of my poor Soul, which thou hafi bought with thy precious Blood. Blels me therefore, 0 Lord, in my goifigout and coming in; and grant that what* fcever 1Thall think, hetk, or rake in tiattd this Day, may tend to the Glory of thy tfam&V tixtmi <f jothers, and the Cmftft of hiine dwn.pdmcfence, .When I lhall come to make before th*e tityiafr Ac* counts. Grant this, 0 heavenly #athef. for 5efiK Chrift thy Son's fake.* In whole fileffea Name I

five thee thy G/ory, and bee at my Hands aft dither 'rices which thou feeft tdbe needful for me this t>ay and ever, in that Prayer which Cbr$ hiraleff has Taught me, faying, Our Jtoifc^^c.

MeditAtioHS) Hre&ing a Cktif&My 1ftk> be may walk 7 . dll the Day n>ithGod> like Enpch. m _

MAving thus hegti*, keep aO the pay afikr m diligent a tvAtthtt thou carift over aft 1 tfy ThoA&hs, WorAs^aA A&lons\ which thottinay'ft

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fttfily do, by craving the Afliftanoa of* <?«/»/ #* £ £/#r/t, a Ad obferving thefe few Rules:

fyftifor thy Thoughts.

t. TJfi fc careful to fupprefc every Sin in thejfrtf

£3 4»»*w. Daft * Atytert Children (whUft they are jw*g) againft the Stones. Tread (be* tkties)' the Cttkatritft Egg, left it break out into a Serpent. te{ Sin be to thy Heart a Stranger, not a Heme-dmller. Take heed of falling oft into tl» fame Sm, left "fe **/?»*» ^ ^w»i»g * takt a*ay the Cerftletce ef Sit* add then fcak thou wax To imp* dentty tffhktdi that thou wiit neither/wr God, m Reverence Mao,

2; Suffer not thy Mhd to feed it fcif upon any Imagination, which is either impajfiUe for thee to do, or unpttftaUe if it be done; but rather think of the #V*V P*wr/y, co condemn iff of Death, to etpe& it t of Judgment) to avoid k; of HtM> to efcape it; and of £/***#, to defire it*

a. Defire not to fulfil thy Mind in all things $ bat learn to deny thy (elf theft Defires (tho' never fo pleating to thy Nature) which being attained* will draw either Scandal on thy Retigiott, or hand to thy Ptrfo*. Confider in every thing the End, before thou attempt the AStkm,

4. Labour daily more and more to fee thinebWn Mtfhrj, through Vthetief, Self-Lev*) and ualfal br&cbesif OotTt Laws; and the tfeteffityrf GotHs

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Mercy, thro* the Merits of ChriJPs Paffion, to be ilich j that if thou wert demanded, What is the vileft Creature upon Earth * Thy Confcience may anfwer, Mine .wn felf by Reafon of jny great Sins: And if on the other fide thou wert ask'd, What thou ifttemefi to be the molt Precious thing in the World ? Thy Heart might anfwer, One drop qf ChriJPs Blood to wafh away my Sins. And as thou tendered the Salvation of thy Soul,,live not in ainy wilful Filtbi-nefs. Vovjrue Faith, and the Pttrjfofe of. Sitting, can never (land together,. , * $. App^ovetbyfelftobea/r^^r't/iWr/ofChrifl:, not only in thy general Calling, as in the frequent «fc of the Word and Sacraments; but alio in thy Particular, in making Confcietice to efcbew every known Sin, land tb obey God id every one of his Commandmepts; like Jofias, who turned to Get jaitb aB his. ffeart,, according to\ all the Law of Mofes * : ^And Zjchfty gnd Elizrf>eth,yohowaited in ail the Cpnmandjmenks\of God, without Reproof ; But if at any time thro* Frailty, tbpu flippeft into any Sin, lye riot in it, but fpeedily rife out of it by unfeigned Repentance; praying for Pardon, till thy Con* fcience be pacif/d*Shy hatred <^.Sin encreafed, and jthy purpofe rfdppendment confirmed. ; (S. Beware of $ failing Popularity ty Adu|atiOun> the End never prQves goofc and tho? attaia^ by 'ducDeferts, ye$,manage it wifely, left it prove naore 'Dangerous than Contempt. For States defire \mt to hep down y whom they contemn for their V^mrthu nefs; but to tut-off, whornthey envy for.their G*eah

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* 2 Kings 23.2$. +Lukei.& w .-

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mfs: He therefore is truly Prudent (whocbnfider-ing the prtmifes) neither affeS'etb nor peglefteih P6L puiarity. But in arty tyife cake heed of harbouring a * difcqntemcd Mind?; for it may work thee more Woe, than thou art aware of. It is ifpecial Mercy^ in the multitude of fo many Bleftngs aS thou doeff enjov, to have fome Crops. God gives thee many Bleflfaas, left thro 1 Want ("being his Child") thou fhoulaift Dp [pair : Arid he fends thee/oft* Crojfes, left by too much Profpefity (playing the Pool) thod fhoulcTft prefumfc. Many who have mounted tor great dignities, would have contented thefflfelves with b meaner, had they known their * great Dangers i Affe& therefore Competency, rather than Emineitcy. And m all thy #9//ever have an Eye to GodW/tf, left .thy Self-a8ion turn to thine own Deftruftion; Hajipy is the Man, wtioin this Life d is leaft knowrt bf the World, fo that he doth truly know God, and himfelf.. Whatfobver Crofs therefore thou hall to difeoxrent thee, remember, that it is tefs than thy Sins tywe&ftrved. CcJunt therefore Chrift thy chief-eft Joy\ ahd Sin thy. greateft Grief; efteem do Want, to t&voatot of Grkce\nov any L0/} to the JLo/x of God's Favour: ,And then the Difcontentment for outward Muns fhall'the lefs perplex thine inward Mind. And as oft i^SataH (hall offer any Motiotf ofdilcbptentmentto thy Mind, remember S. PauPs* AdnAprrition, * We brought nothing into this World,

* Socrates in forum egrcflus, qufcmmultis ego; inquit, non c* go? Non eft ergo pauper; qui caret, fed qulc*getr: *> DimldiufiT plustQtQ. $tfiod. S Feriunt^ununos fujpaina montes. Horat. Tan* gunt i^afenos trlftia fata dleos^ Ovid. A*(U Ricipai. Qui hocus ai— rcis omnp>us, ighotusmoriturfibi. Sen. A t Tim. 6, 7,8,9. 'Infa-m«dapmandi furit qui t*nj.multa tarn anxjl congcrunr, quutri i mtirfj^uciibpfisVKta. : . ! 1

and it u certain^ we can carry nothing out. And. having food and Raiment\ let $u he pherewith content. But they that will he rich fall into Temptation^ and a Snare , and intojnanyfoolijh and hurtful Lufls y which drown Men in Deft raft ion and Perdition. Pray therefore With wife * Agur : 0 Lord % jyve me neither Poverty nor Riches : Feed me with Food convenient for me; kfl J he toofulL and deny thet y and fay\ Who u mLordf Or hi I he Poor, and Steal, and take the Name of my God in Vain.

7. fcftow no more Thought upon worldly things than thou needs muft, for the Difcharge of thy ttaceivA the b maintenance of thy Efiaie ; but ffiU let thy Care be greater for • heavenly, than earthly Things; and Be more grieved for a f ^ornurti^ to God, than for any Injury offered to thy lelf: &ut if any Injury Be offered unio thee, heat it as a Chriftian, With Patience, ftever was an innocent Man wronged, but if he patiently bore his Croft, he ^overcame in the end. But thy good Name in the , mean while is wounded, bear that alfo with Patience. For he that at the laft Day will give thy Body a Refur reft ion; will as fare in his good time, grant a Refurre&ion to thy good Name. If impatiently thou frett'ft and yex'ft at thy Wrongs, the Hurt which thou doft thy felf, is more thanthat which thine Enemy caii do unto thee. Neither danft thou morer^rc him, than to hear that it

--■-»— '.' ~\' * * '^" ^2HZ^SS^—.

• Pirov. 30.8.9. b 1 TJm. <J.8/9. Gch. i*. so- • tdt.t thil,3.29,dj 0 (h. j.9. .Pfal.'ij* c ii,ftc. *JWbifevSiceiW nus eft patientia : v vihcit qui patijfur: (1 vis Viftcere, difc£ ( r m*. Optima injuria ultio eft oblivio : efficlt cnim tit abuftuitt fcyetj &cc magi* l*dat, quam fi fafta non effct.

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throughly vexed thee. But if thou canft fliew Patience on Earth, God will fliew himfelf Jnfi from tJeuveu. Pray for him; for if thou be a good Mm thy felf, thou canft not tkut rejoyte if thou fliouldtt lee thy mrfi Enemy to become a good Mm too. But if he ftill tontiuuetfs in his Mtlicc, and iticresfeth in hi) Mifthief; give thou thy felf unto Prayer.; committing thy fetf, and commending thy C**fe unto the Righteous Judge of Heaven and Earth; faying with 3Mpy, * ° £<W <f H$s that judgefi krig>t*<mfy, wed ttytf the Reins and the Heart; VeH~

?ttmce & thine, and onto thte have I oftfd my Cattfe. n die mean while* mat (with David) on the Lord\ he of god Courage, and he JbtE xatnfort thine Heart*

8. The more others f commend thee for an ex* cellent Aft, be 1 thou the more humlle in thine on* Thoughts. Affeft not the vain iVaifes of <Men: The Btefled Virgin was troubled when Ihe was truly praifed of an Angel. They (hall be praifed of Angels in Heaven, who have efchew'd the Praifes of Men on Earth. Neither needeft thou praife thy ^;deal but uprightly, || others will do that far thee* Be not thou Curious to know other Mi/is Doings, 'but father be careful that no Man know any HI dealings by thee.

9. Eftee'm no Sin little; for the Curfe of Cod jfef due to the ie*ft j and the leaft would have damn'd thee, had not the 3ph tif <3od dfd for thee, .Bewail Hierefare*he Wferi of thine, own State; and *&G^ttmis>mkMked,§m0nrtifor the Iniquity of the

*Jfer. 11.10. + Nc verbis quod fcis oflentes, icA rebdi te often-de fcirt. llPftl.49. i8.'5E«fc.9.4.*fid.5».9,1c.Mtrk3.5-

M x 7%lfcfc

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7/w«. Pray to God to amend it, and be not thou one of them that make it warfe.

i o. Laflj, Think often of the ■ Jbortnefs of thy

■Lift, and certainty of Death: And wifli rather a

■good Lift than a long. For as Ok* D*? of Mtns Life is* to be preferr'd before the longeft Age of a

-StagfQV Rat/en; fo one Day fpent religioufly, is to be higher valu'd, than a Man's whole Life that is

: coofum'd in Prophanenefs.

••'•' Caft over therefore once every Day, the number of thy Days, by fuhftrt&'mg thbfe that are paft (as being vanilh'd like Yefter-nights Dream) con-

itra&ing them that are to come, (fmce the one half muft bejlept out, the reft made uncomfortable, by the Troubles of the Worlds thy own Sickmfs, and the Death of Friends) counting c the only prefer* Day thine, which fpend, as if thou wert. to fpeod m mote.

Secondly, For thy Words,

f

> |3 Emember, that thou muft Anfwer for c-v J\ very d idle Word^ that in c multiUxjuy, the wifeft Man (hall overjboct bimfeif. . Avoid therefore all tediouf and idle Tdh^ whereof feldom ari-feth Comfort, many times f Repentance \ efpecially beware of rajh Afifwers, when the Tongue out-runs

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*Heufbgiuntfraenononremorantcdies. Pfkl,90.9,10,11. Non qu*mditt,fcdqu£mfoMii. b Fuit,nonvixit.&rf» Non refert quanta fit vitae diuturnitas, fed qtHalis fitadminiftratio. Vvvt$. Totavita dies unu^at minim fit homines non exfariariiifdem toties re-deuntibus. c Nori poteft prarfentem diem re&fcvhrere is, quife non earn quafi ultimam vifturum effe cogitat. * Majth. 1 a. 36. a Pfov.10.19. f Dixcflcfepe psnituit, tacuiiTeyer^nunquam.

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the Mind. The WW * as thint whiPft flfrw Ap/# it in; it is * Another's as foon as k is out. 0 the fhame, when a Man's own Tongue (hall be produced a Witnefs, to the ccnfufion or his own Face I

Let then thy Words be/w, but advifed ; fere-thlnfy whether that which thou art to (peak, be b /it to be fpoken; affirm no more than what thou knoweft to be true; and be rather c filent, than ' fpeak to an ill, or to no purpofe.

z, Let thy Heart and Tongue ever go together in Honefy and Truth; hate d Diflembhng and Lying in another, deteft it in thyfelf or God will de-teft thee for it: For he hatetb a Lyar, and his Father the Devil alike. And if once thou be difcovered to make no Confcienceof[Lying, no Man will believe thee when thou fpeakeft a Truth ; but if thou loveft Truth, more credit will be given to thy WW, than to a Lya^s Oath. Great is the pofleffion which Saltan has in thofe, who are fo accuftomed to Lying, that they will Lye tho* they get nothing by it them- , [elves , nor are compell'd unto it by others. Let not" thine Anger remain, when thou feeft the caufe removed : And ever diftinguiihed *twixt him that offended! df c infirmity (or againft his mil) and him' who.offendeth f maiicioujly, and oflet purpofe: Lee the one have Pity, and the other Jufiice.

3. Keep thy Speech as clean from all ohfcemty y as

* Ncfit vox mifia reverti. Qutm pcriculofum illud, Lingua quo vadis ? b Ncfcit pcejiitenda loqm, qui profcrenda priils fuo tradiditexamini. C^dsrJib.io.Efifi.^. € Jamess.19. Cdnfulttti* eft tacerequam incpti loquL * iPct.a.i. Pfal.j.a. Siiuendacem tc norkit, ncmotibtcrcdct,ctiamfiafiinne$ veriffima. -dr/7?. fOdi tanquaja amacurus. Prov.&jo, AGS3.J7 i Tim.*. 13. f Pfil.$9. 3,5-&*<>*•*. \ . .

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thou wouTcPft thy ^/*4f from Poifon : 4nd Jet thy Talk be a gracious, that he that hears thee, may grow better by thee $ and be ever more earned when thou * fpeakeft of Religion than when thou jaJkeft of Worldly Matters.

ff thou perceive/1 that thou haft *rraf f perfevere not in thine nrw; rejoyce to find the Tmth, and * magnify it. Study therefore three things efpecUl-ly j to undtrjtand well, to fay mR> and to do well*

And when thou meeteft with God's Children^ be fafc to make fome holy advantage by them; learn of them all the good that thou capfl; and communicate with them aA the good things that thou fysomfl. The more good thou teacheft others, the more tyill God ftill d minifter unto thee. For, as the Gifts of Men, by much ufing, &operijb and de-snafc i fo the Gtfts of God, by much ufing, do the mor$ from and increale; Like the c Widmt ditcher of Oyl, which the more it pour'd to fill other Vtffels, the more it was ftill replenished ia its felf.

4% Beware that ypu believe not all that is ioty you; and that you tell not fall that you hear \ for if you do, you (hall not long enjoy true Friends, nor ever want great Troubles. Therefore in Accusations be firft affured of the Truths then cenfure. And as thou tendered the reputation of aa honefi Heart; never let malm v\ hatred tnake thee to

»1ftoti.4.i9. Pfal.i.i. P1pv.31.atf. Pii eft alios 1*44®* pics* *> Ma, 139.21. tlfy .9. c Si veto* audit* fifcntio, mattmts *fevc-rfcic, ittiqac, tmnquta divine, rcl tftagitd. d Mark 4. ^ as-« Kings4. a. fEcclcf.3.7. Luke 2.19. Arcanum tibicrcdisw fillips cuflodi, quim depofioun pecuniam. M

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revptfifcQ'yhicjfi Love in friend/hip bound thee a fagg junje to 'effaced. J&ut for fear of fuch ajftei> c^ap?, pqferye twp "fhings.

JFirft, Tho'. fi^qu ba$ tpany Jcquvntattts; yet jp&e opt axytfryf/tttfitiar Ffiend, but him that /r*/p a j^r; G^: Such an,one thou never need'ft to fear. For tho* you fliould infotne particulars, fall but, y et,Chrifqap Love, the mtingroundof your Friend-flup, will nevqr fajf away; and the Fear of God y#l never differ fywa to do thee any Villa ny." Secondly, Do .notching in the fight of a b civil Friend, for w&ch 4thou c^nft not be fafe, unlefs it be concealed, nor anyiKing, for which (jfj*ft caufe.^e offered) ,thou needll ,fear him, if he proves' thine ftjwft E^my, If thou haft done any jhiug amiis, ask<Gx*d forgive,ne&, and perfwade thy felt rather than %' Friepfy *? c keep tn *iJ e , own Counftl. For Jt>e affured, that wha> Friendftiip foeyer is ^grounded upon any other 'Caufe than (rue Religion ; ,if e,ve.r that Catft fail, ,the friendlhip falleth .off; And the rather, becaufe that as God breeds among fylen, frnkt Pe*ce and Arpitji that we Jhould live to do qne anqther good; fo the Devil daijy foweth * fyubwd, Dtfcord and Enmity y to capfe (if he.cap) \t(e deleft Friends to devour one another.

S* Make,not a * Jeft of another plan's Infirmity:

* Vera amicitia tantumoaodo eft later bonos. Mali nee inter Je amici font, nee cum bonis. k Civilem amicum flc habeas, ut MfB "pofle intmknm fieri. c Good taceri vis, prior ipft faceas, '•"^Bnm j&bn eft:hojBwopw,,fetKquod verburofonat) bejlnarum, & com viriis, non hotninibus, gerendum! Eph 1 . f .'4.' Pfal. 1 y. >. elrridece phun ne&f: impfom, immape: hpeninem, inhnnjanum,. Ww»lidkurfibi.i»i$i^utlrn4eri,roereatur.

M'4 Remember

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1*8 W& Itoacttce of Viuv*

Remember thine own. Abhor the frothy fVit of a filthy Nature, whofe Brains having once conceived an odd fcoff y his Mind travails fas a Woman with Child; till he be delivered of it. Yea, he had rather lofe his beft friend, than his worfi jefi. But if thou be difpofec? to be a merry, have a fpecial care to Thr$e things. '*

i, That thy mirth be not againft Religion;

x. That it be not againft Charity;

3. That it be not againft Chafiny, and then be as merry as thou ca»ft, only in the Lord.

<*. Rejoyce not at the fall of thine Enemy j for thou knotfeft not what (hall be the manner of thine own End. But be more h glad to fee the porfi Man** Amendment, thin his PuniJhmnK Hate no Man, for fear left Cbrift loves him, who will not talfe it well, that thou fhould-ft hate whom be lovethi' Chrifi c loved thee, when thou waft his Enemy. By the Merits therefore of his Blood, he requireth thee, for his false, to.love thine Enemy. Deny hirp (being * Chriftiafi) if thou dareft. He asketh bin Forgivenefs for forgivenefs. The for-givenefs of One hundred Fence, for the forgivenefs of d Zen tboufand Talents ; of Sixty Hundred thou-fand Crowns for Ten Crowns: Petty forgivenefs, fif Man, for the inifjnite forgivenefs of Almighty GOD. Though thou think?ft thine Enemy unworthy to be forgiven, yet Chrift is worthy to be obey'd. J * ■ , : ^ . < »

-. *iPhlI.4.4.?*ov.23.17. b Valentiniamislmp. CumfnppliciOi jnprtis aliquis afficiendus cflct, aiebat fe malic ad vkain revocare. frodeJ : ,s animi eft alienis malfc gaudcrc, & non mifereri commu-aem r uram. 'Rom.5.8,40. Eph,2.4. *Matth. 18,24,18. L

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7. When the glory^ of God, or good of thy Neighbour doth require it, fpeak the truth, and fear not the face of Man. The * frown of & Prince may fometimes be the favour of God. b Neither fhall flattery ftill hold in credit, nor truth always continue in difgrace,

8. Ever think him a true friend, who tells thee fecretly and plainly of thy faults. He that fce'h thee offend, and tells thee not of thy fault, either flatters thee for favour, or dares not difpleafe thee for fear. Miferable is his cafe, who when he needs, hath none to admonifh him. ♦ Reprehenfion, be it juft, be it unjuft; come it from the mouth of a friend, or of a foe; it never doth a wife Man harm. For if it be true, thou had: a warning to amend: If it be fane, thou haft a caveat what to avoid. So every way it makes a wife Man better, or warier. But d if thou canft not endure to be reprehended; do then nothing worthy of reprehenfion.

9. Speak not of God, but with *fear and reverence, and as in his fight and bearing. For feeing we. are not worthy to ufe his Holy name in our mouths; f much lefs ought we to abufc it vainly in our talk. But ordinarily to ufe in vai/t, rajb «r faife Oaths, is an undoubted fign Of a Souj, tfiat never truly feared God. Pray therefore with f>& vid t whenrhou art to fpeak in any matter that

»Pfal. 1. 19. > Neetnendacii utilittseft diutuma, nee Veritad*

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«oay move paffion .• * Sep a wttck, 0 Lord, ttfore'my Mouth, 4*4 ketp thf ioorof m tips. . ra. Laftly, In b frrifct fee decreet; in e * f*. Mi*g, courteous; in-* sdmnifiing, frienoly} in forgiving* merciful»in e pnmfofy faithful; and bountiful in f rfcmfq&% good lervice : Making not the re^ar^s or* come, the Gifts Qffiiveitr.

Tbrty for tty A&ms.

i. T^llO *&«*//, tho* thou jBighteG: For Qod JL/ wiH not fuflfer «he«fc^SinX without bit->cr rcipen^«€e) to (?/*<«# ,wp»niflied. Jjeatfe not undone wygwd that thou canft. But ^q nothing without a £#$«£, nor any tbita in >thy CaBiirg, . t+U thou have firit taken fi £<*/»$ 41 fyf* W wA y of the li«fulntfs thereof, and .prayed &r hjs JBlef-ijngs.HpoAthy endeavour} and then do itjn tbe .fcfame *f (God, vfoh cfoearfulnei& of Ijjeatt* committing the fuccefs unto him j in whofe.^ower it £, to Scfe !V»th his <?**#, whatfoeve* BuGnefs is ^tended to his GJory.

*. Wbm thou att ! ftw&tof to do an /v*/ ; worJi, remenjber chat $<nw is where. bis Bufinefs is. Let pQt{he£httd ofiGod'be tho loftrument of fo bafc a$Z#v}hate tbe^r/Uft^abhorrefttte^*'^. Ask thy Cs/tfcience thefe two Qgeftioasi^Fftwr/t// £ivr **#&r 4? this unto m* ? Wb*t Jbaff I **>/*"

"''Fial.141.3. *iPet.j.ia. cjRom.13.10: 'AfibHittS&ce-•: tfiieu font mdtiiw impend!], amicltias tamea mtgiuu' co'ngluti-- nam exhibit*, dMTolvunt pneterimife. 11W. J.3«: * 3 TWT-

J.y. >L«V. 19.17. eP4l.iy.4.fp?ut.ij.ijji4. 6Pfal. 119.101. iSvn.30.8. «tCdr.7.4. Immin^tferaperocc^iUfos^bo: te. <?»%• 'JMatth.j.n. '"" ' "

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Cbrijl in the day of my* account *, jf contrary to rnf Kjtmledge and Conscience, JJhoB do this mckednefs* oni Sin agoinji him} And remember with Jofepb, *» that tho' no Man feeth, yet God feeth «& Fly therefore (wjdi^fft) " om a ^ Sins, as well thofe that wc fit ret in the Sight of God, as thole that are manifeft in the Eyes of Men. For God, as he isjuft, without fpeedy repentance will bring the fecret Sins, as he did < DavuPs, to the open Ught, fefore aS Ifrael, and before the Sun. Be therefore as much afraid of * fecret Sins, as of open fhame. And fb avoid aB in general, as that thou doft not allow to thy feH" any one f Articular, or • darling Sin, which the Corruption of thy nature could belt agree withal; For the crafty Devil can hold a, Man's Soul as/*/? fy one, as by many Sins: And fa*: fter by that one which doth fleafe thee, than by all thofe which begin to be abominable unto thee. And as thou defireft to avoid a Sin ; fo he carefttf %o Ihua the * occajion.

3. In affe&ing good Actions, which are within the compafs of thy Calling, diftruft not God's Providence, tho' thou fee the Means either wanting or* weal.. And if Means do offer themfeives, be. fure that they be lawful: And having gotten lawful Means, take heed that thou rslie not more upon them, than upon God himfelf. Labour, in a lawful Calling, is Gad's ordinary Means, by which iie WefletMiis Children with outward things. Pray

J2.12. d Lukc8.i7.&ia.i. «Pn>v. ;><,£& 17. 'Omnisjpec-candi dccafio virandt eft j nam qui a&it pcricuhim, peribtt in illo. Ecckf.3. * Judges 7.7. " '

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therefore for God's Bleflio^ upon his own means. In Earthly Bufinefs, bear an Heavenly Mind: Do thou thy bed endeavour, and commit the whole fuccefs to the fore ordaining Wijdom of Almighty God. Never think to thrive by thofe means which God hath accurfed. That will not in the end prove G*/*, whjch is gotten with the lofs of thy * Soul* In all therefore both Aftions and Means, endeavour with St. Paul, to have b always a char Confcience towards God, and towards Men.

Look to your [elves (that Confcience ye have:

For Confcience fhall damn, and Confcience JbaH fave.

4. Love all good Things for GocPs fake : But God for his own fake. Whilft thou holdeft G 0 D thy Friend, thou needed not 6 fear who is thine Emmy : For either God will make thine Enemy to become thy d Friend, or will e bridle him that hecan-not hurt thee. No Man is f overthrown by his Enemy, unlefs that firft his Sin have prevailed over him, and God hath left him to hirmeif. He that would therefore be fafe from the fear of his Enemies, and live ftill in the * favour of his Godi let him redeem the folly of the time fafi with ferious Repentance, look to the time frefent with Religious Diligence, and take heed to thp time to come with careful providence.

' *Matth. 16.26. b Hic n\unisahcncuscfto, nil confclrcfibi, nuI-lJ pallcfccre culpl. Hot. Ads 24.16. *Pfal. 118.6,7. Rojn.8.3i. Prov.16.7. d Gcn.32.3,&C cGcn.31.7. f Namb.l4;4a>4J&0% *Pi«. 17.11,12,13,

S. Give

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%\yt gjamce of piety. 17?

f. Give every Man the Honour due to his Plate ; but honour a Man more for his Goodnefs, than for his Greatnefs. And ofwhomfoevfr thou haft received a Benefit^ unto him (as God (hall inable thee) remember to be thankful Acknowledge it loving- ' ly unto Men, and pray for him heartily unto <W: And count every Blejpng received from God, as t pledge oi his eternal Love, and nffur to z godly Life, t. Be not proud for any external worldly Goods* nor for any internal fpirituai Gifts. Not for external Goads, becaufe as they came lately, fo they will (bortly be gone again; their Lofs therefore is the lefe to be grieved at. Not for any internal Gifts i For as God gave them, fo will he likewife take them away; if Cforgetting the Giver) tbou lhalt a* bufe his Gifts, to puff up thy Heart with a pride of thy onto worth; and contemn others, for whofe Good Almighty God beftowM thofe Gifts upon, thee. Haft thou any one Vertue that moves thee to be Self conceited^ Thou haft Twenty Vices that may better vilify thee in thy own Eyes.

Be the * fame in the fight of God, who beholds thy Heart, that thou feemeft to be in the Eyes of Men, that lee thy Face. Content not thy felf with t *» outward good Name, when thy Confcience ftialj inwardly tell thee it is undeferv'd, and therefore • | none of thine. A deferved good Name for ,any thing, but for : Godlinefs, lafts little, and is Je£ worth. In all the; Holy Scripures, I never read of an tfypocritts Repentance: And no wonder, for

* Tu refit vives, fi curas cflc quod audis. Her. Ef. *jC§)$in. t Nil jurat bonum nomtn, redamante confeientft " • >

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whereas after Sinftonverfion is left as a Means to t*rc *# other Sinners; what Meads remain to recover him who hath converted Contierfitm it felf into Sin ? Woe therefore unto the Soul that is not, and yet (till feemeth Religious!

7. Mark the fearful Ends of notorious evil Men, to abhor their wicked Aft ions: Mark the Life of the epJly<> that thou tnay'ft imitate it, and his bleited * End, that it may comfort thee. 0% thy Betters, otferve the wife, accompany the honeft, and love the Religious. And feeing the corrupt Nature of Mart Is prone to Hypocrifie; beWare that thou ufe not the Exercifes of Religion, as matters of Coarfe and Cajlom, without Care and Confcience i to grow more holy and devout thereby. Qbferve therefore how by the continual ufe of God's Means* thou feeleft thy fpecial Corruption* Weakened, krid thy Salification more and more encreafed : And b make no more fhew of Holinefs otttwurdfy to the World, than thou hail in the fight of God inwardly in thine Heart.

8. Endeavour to rule thofe who litre under thine Authorityj rather by Love than by Fear : For td rule by c Love 7 is eajfe and fafe, but Tyrdmty is ever accompanied with Care and *Terft>uK Ojipreffiott will force the oppreffed to take any Advantage, to fliake off the Yoke that they ate not abte to bear: Neither will Gofo Juftice fuflfer thje Sway that is grounded on Tyranny, long to continue: Remem* ber that though by * hdtnane OrJinanci they

.'Nimikaj.io. Pfal 37.35,35,37. blfa.j?i.5,tf. Mat.*}.*?, $8. Ffal. $ 1.5, 6. « Ama & impera. Bkndpvis keet imperio. **&- 4 Qui term, plus ille timet .-Sort ule Tyranno convetut. Claud, it in/tit. frinc. f I Pet. 2.1 i.

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ferfre thee; £et bj a rtiore peculiarright they are God's Servants. Yea,, how being Chripiaks, * m* of /J&jr Servants, but dknte Servants,* Brethren 6e* loved in the Lord. Rote therefore Over e Chriftiant (being a Chriftian) in Love and Mercy, like Chrijrih? Matter.

o. Remember, that of all A&ionsj none makes a Vtaglftratc more like, God, (whofe Vicegerent he is) than doing Juftice fmftfy. For die due Execution whereof.

Firft, Have ever ah open Ear to tfie yig| Complaints tfHinfuJr Dealings.

Secondly, So lend one Bar to the Aeettfir, as that ttiduiteep the other for the aee&d: For * he that <lecfeeth For either part, before itfofr be heard) the Decree :may be Jaift, but himfeff Uojuft.

"thirdly. In hearing both parts, Incline not to rife kightfiaod ofaffeffioh, or to the Left <£hatred\ as to believe Arguments df Perfwafioh ftr a Friend! before Ammhentscorfcludtog fbra Foe; *

itourthfy, Deny not Juftice, which is Regit menfitia, to the nrcatrcft Subjeft: But let the cairie of the Poor and Hetittj come in equal Ballance With the liich and Mighty. IF thou perceiveft on the one fide in a caule, the* high Pith of canning Ad* vantage, fpnerful Comlikjuhn, aad-biblktot Pro/ecu*

•ftuleWid. 61 Corp.y. 'SiPm'tlet, quotiesChlamydem indueret, apud fe dicere confuevit, Attend e, PrtfytAab&gtStki

turns imperium esinlibcrosAthenienfts^utPfar./w^^M.jQu* 11 ' to might tu, miotics auiliuiuaieiu eieitiiaiuius csi apod teMuai dicere deberes. memento, homo, onbd Imperinm in liberates Chri« ttm&Smxmscs* dftuiffl^Ii^^p^inayiittmKerl. fcqutflto licet ftatberlt, hadagqildi'ftjertt. SfahMtX. ej&dicioui SUft.ftawwEflaysofJudisatttrt. ;

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riw; and on the other fide, tie low FdUeysof Poverty y and Simplicity, and Defolation: Prepare thy Way fas Gpd doth) to Judgment, by * roifing Vol-

fes, and taking dmn HtUs, equalling Inequality: hat fo thou may*ft lay the Foundation of thy Sentence upon any even Ground, id matters of Right and fTrtug'twixt Party and Party, let thy Confci-ence be careful,, rather Jut b dicere, to pronounce the Law that is mzde fecundunt allegata & probata} than Jus dare, to make a Law of thine own, upon the Authority of Sk volo, fo jubeo, fearing that fearful Malediftion: c Ctirfedbe he that rmiroetb hit Neighbours Land-Mark. In Ti yals of Life and Death, let Judges, like Elohm, m Jufiice, remember Mercy i and fo caft the-levere Eye QXjufiice, upon the Fa&, as that they look with the pit/fat Bye of Mercy upon the MalefaSor, wrefting the iavour of Life, where Grace frmmfeth amendment: But iijuflice requireth, that d one, rather than V-Miry, muft perim, and that a. ratten Member muft be • cut off, to fave the wfaie Body from purifying ; fie* JnftitU. But : whilft thou art pronouncing the Sentence of Judgment on another, remember that thine earn Judgment hangs over thy Head, In all, Caufcs therefore Judge erigbt, for thou Chalt be fore to find a Righteous Judge, before whom thou muft fbortly appear to be judged thy (elf: At what time thou may'ft leave to thy Friend this for thine Epitaph: : ■>'V -' .

|SM-

* Luke 3.4,;. I&.4P.3. • iChr6h.1j.xo. «DeutaJf. : f7.'H»b: 5.1. 4 Melius ut pereat urnis, quim ut pcreat ttttiw^ ^fiofefe-•ideudwh, nl pars fincera trahatwr. • 7^1 f -

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tfuper eram Judex, jam Judicis ante TribuHdl SuhjifieJu'pdi/eo: Judicor iffe mo do.

Ma£y (I knbW not ppon what grounds) teem to be much aggribtfed with the Laws of the Land t But wife/ Me* may anfwer them With the * Apo-ftle, Nw /f/*tftfr #0/ww *^2? Legem, tnodo Judex eb legitime utatur; We know, that the Law is good, if a Man iife it lawfully. And he (hall be unto me a righteous Judge, whofe Heart neither corruption of Bribes, fear of Foes, nor favour of Friends , can withdraw from the CpnfeionablePra&ke of thefe Precepts, • And to that rare and venerable JuJ$ % I lay with b Jehofliaphhti Be of good Courage, arid do. Jufiice, and the Lord will be with thee.

to. Laftly, Make hot an Occupation of any He-creation. The tongffiilfe of Pleafu^e is but/br/.* But the P*w of. Pleafare abu&d* ard eternal. c Ufe therefore : /<*u>/*/ Recreation, fo far forth, as it makes thee the fitter in Bodjrand Mind, to do more chearfully the Service of God, and the Duties of thy Calling. d Thy Work is Great, thy time is but fhort. And he who will c recommence every Man according to bis Works, fiandeth at the Door. Think hpw much Work is behind, how flow thou haft wrought in the time which is paft ; and what a reckoning thou fhoukPft make, if thy f Mafier * ihould callthee thisDaj to thine Accounts. Be there*

a r Tinui<8. b ftChron. 19.11. 0Prov.21.17. Phil.4.8.* Vira brcvis^opftipeaittltum, ©periurii pigri, & urget p«te?-&mttias. Rahk. 4 A^pntheg. «Rev»aa.»*. * James 5.9*

- . i *N ..... fore

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fore careful henceforth to make the mpft Advantage of thy wort time that remains, as a Man would of ah old Leafe t that were near expiring: And when thou art difpofed to recreate thy felf, remember how fmall a Time is allotted for thy Life; and that therefore much of that is not to be confumed in Idlenefs, Sports, Plays, and toyijb Vanities ; feeing the whole is but a fliort while, tho' it be all fperitin doing the beft good that thou canft: For a Man was not created For Sports, Plays, and Recreation; but zealoujly to ferve God in Religion^ and eonfetomably to ferve his Neighbour in his Vocation; and by both to afcertain himfelf of eternal Salvation. Efteem therefore the k>fs of* Time, one of the greateft Lofles. Redeem it carefully, to {pend it wifely; That when that Time cotneth, that f thou may'ft be no longer a Steward on Earth, thy Waiter may welcome thee, with an (I Euge honeferve> and give thee a better Heaven; where thou (halt joyfully enjoy thy Matter's Joy for evermore*

Meditations for the Evening*

At Evening when thou prepared thy felf to take tbj 'Reft, meditate on tbefifew Points,

u '"T^Hat feeing thy $ Days are numbered, there J. »$ one more of thy Number {pent: And thou art now the nearer to thy End iy a Day.

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* Nihil eft aliod tempus quia vies, quam umifquifque tan-Am fe amare profitctur; quum rci nullius magis fit prodigus quajn temporis. Eph.?*i*. fLukei*.*. ffMatth.a5.ii. $PlaL $o. JoV 14.;. Vive rnemor goto & sfi Vrcvis. Jftr.

*. Sk

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x. Sit down a while before thou goeft to Bed, and confider with thy fclf f what memorable thing thou haft feet, heard, or read 'that Day, more than thou fa weft, heardeft, or kneweft Before; and make the beft ufe of them: But efpecially, call to mind what Sin thou haft committed that Day againft God or Man, and what good thou haft omitted; and humble thy felf for both. If thou findeft that thou haft done any Goodnefs, acknowledge it tobfe God's Grace, and give him the Glory j and count that Day * kft> wherein thou bail not done foihe Good.

3. If by Frailty or -ftrbng Temptation; thott lhalt perceive that thou haft committed any grievous Sin of Fault; prefume not to fleep* till thoU haft upoti thy Knees made a particular Reconciliation with God in thrift for the fame, both by confefling the Fault, and by fervent praying for the Pardon of the fame. Thus making thy Score even with Chrift every Nigh;, thou (halt have the lefs to account for, when thou art to make thy final Reckoning, before hiS Majefty in the judgment Day.

4; If thou haft fallen out with ariy in the Day* let not the Sun \go down in thine Anger thdt Night If thy Conscience tells thee that thou haft wronged him, Acknowledge thine Offence, and |] entreat hiitl to forgive thee- If he have wronged thee, offer him Reconciliation ; and if be will not be reconciled.

* Hen pcrdidi diem. Ttt. Feff. Apophthegm. Nullus fine line! dies, t Eph. 4. a<5. 1] Non turpe eft vcnitm prccori * turpe eft Deum *ut hominem habere inimicdm.

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yet do thou from thy Heart forgive him, Matth. 5. Verfe 23. But in a$y cafe prefucne not to be thine own Revenger. For irt fo doing thoudoeft God a double Injury: Firft, in offering to take the Sword ofjufike out of his Hand, as tho' he were not jufi; having-referved the Execution of * Vengeance to himfelf. Secondly, in ufurping Authority over his f Servant, without' deferring the Caufe to bis Hearing and Cenfure, being his, and thy Matter. Befides, thou art too partial to be. a Revenger. For if thou be to execute Revenge on thy fclf, thou wilt do it too lightly ; if on thy Enemy, too heavily. It beiongeth therefore to God to revenge; to thee to forgive. K

And in Teftimony that thou haft freely || forgiven him, pray unto. God for the forgivenefs of his Fault, and the amendment of his Life; and the next time that occafion is offered, (and it lies in thy Power) do him good, and rejoyce in doing it: For he that doth good to his ** Enemies, fhews himfelf the Child of God j and his reward is With GOD his Father.

f. Ufe not deep as a means to fatiate the foggy lithernefs of thy Flelh; but as a Medicine to re-frefli thy tired Senfes and Members: Sufficient fleep quickneth the Mind, and reviveth the Body; but immoderate fleep dulleth the one, and fatneth the other.

* Mihi vindiQa, dicit dominus. Rom. 12.19. + Non eft tibi jus in fervum alienum, imb in confervum tuum. 1 Cui feraeligno-Vcris, cura ut ille fenciac bona* fide id effe aftum j & fi qua in re ilium juvare potes, experiatur te amicum. Pives. ** Matth. 3. 39. Rom.12.20. Invita\tempu$ qwdfomftoimpenditui^noncft ?ica: Vita cnimvigiti* eft.

6. Re-

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6. Remember that many go to Bed, and never

rife again, till they be wakened and raifed up by the

fearful found of. the laft Trumpet. But he that

Jleepeth and wakeneth with Prayer, fleepeth and wa-

keneth with Chrift. If therefore thou defireft to

Jleep fecurely, and fafely, yield up thy felf into the

Hands of God, whilft thou art waking: And fo

go to Bed, with a reverence of GoJPs Majefly, and

confideratipn of thine own Mifery, which thou

may'ft imprint in thy Heart in fome meafure, by

thcfe and the like Meditations.

Read a Chapter in the fame order as was pre* fcribed in the Morning: And when thou haft done, kneel down on both thy Knees at thy Bed* fide, or fome other convenient Place in thy Cham* ber, and lifting up thy Heart, thine Eyes and Hands, to thy Heavenly Father, in the name and mediation of his Holy Son Jefus ; pray unto him, if thou have the Gift of Prayer:

i. Confeffing thy Sins, efpecially thofe which thou haft committed that Day.

2. Craving moft earneftly (for Chrift his fake) far Jan and Forgivenefs for them.

3. Requefting the Affiftance of his Holy Spirit for amendment of Life.

4. In giving Thanks for Benefits received, efpe» cially for thy Frefervatian that Day.

j. Praying for Reft and ProteStion that Night

6. Rcmembring the State of the Church, the KhigiwaA the RoyalPofterity, our Miniftersand Ma-giftnpes, and all ourBretheren vifited orPerfecutcd.

7. Laftly, commending thy felf and all thwe % to tiis gracious Cuftody.

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AH which thou may'ft do in thefe or the like Words.

A fryer for the Evening.

OMoft gracious God, and loving Father, rvb* art about my Bed, and * knowefi mydfixon-lyireg, and my ufcrifiug, and art b near unto all that call upon thee, in truth and Sincerity; I wretched.Sinner do befcech thee, to look upon me with the Eyes of thy Mercy, and not to behold me as I am in toy fetf: For then thou (halt fee but an unclean and defiled Creature, * Conceived in Sin, and living in Iniquity: So that I am afbamedto lift up mine Eyef to Heaven^ knowing how grievoufly * 1 have finned againjf Heaven and before thee; For, 0 Lord, I have tranfgrefled ail* thy Commandments and Righteous Laws, not only thro 9 negligence and infirmity, but oftentimes thro* wilful Prefumption y and contrary to my Knowledge; yea, contrary to the Motions of thy Holy Spirit, reclaiming me from them: So that Ihave wounded my Confcience, and grieve^ thy Holy Spirit, by whom thou haft { Sealed me to the Day of Redemption. Thou haft Confecrated my Soul and Body, to be the Temples of the Hclfy Ghoft : I wretched Sinner have defiled both, with all manner of pollution and uncleannefs; my Eyes, in ta-fcirig pleafu^e to * behold Vanity ; mine Ears, in hearing impure and unchafk Speeches; my h Tongue, in leafing arid evil {peaking; my { Hands are fo fuU of

*Pfia.n9.a,3. b PpJ-H5 ^cPial^i.j. Luke 18.13. *L«te J5.i«- f Dan.9.iI. 'ftM-S* « Pikl.119.37. k W&6f. *V*>

* J Impurity*

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Impurity, that I am afhamM to lift them up unto thee ; and my * Feet have carried me after mine own Ways; my under ft aiding and reafoning, which are fo quick in all earthly matters, are only blind and Jiufidy when I come to meditate or difcourfc of fpiritual and heavenly Things; my Memory, which flbould be the Treafury of all Goodnefs, is not apt to remember any thing, as thofe things, which are vile and vain. Yea, Lord, by wofui Experience I find, that natyrally, h all the Imaginations of the Thoughts cf my Heart are only evil continually. And thefc my Sins c are more in number % than the Hairs which grow upon mine Head, and they have grown over me like a loathfome Leprojy, 6 that from the crown of my Head to thefoleofmy Feet % there remains no part which they have not infeft-ed. They make me feem c vile in mine own Byes : How much more abominable mull I then appear in thy fight? And the cuflom of finning hath almoin taken away the Confcience of Sin, and pulled upon me fuch Dulnefs of Senfe, and Harchefs of Heart, that thy Judgments denounced againft my Sins, by the faithful Preachers of thy Word, do not ter-rifie me to return unto thee by unfeigned Repen* tance for them. And if thou, £or</,(hould*ft but deal with me, according to thy Ju(Hce y and my de-fert, I fliould utterly be confounded and condenv ned. But feeing that of thine infinite Mercy y thou haft fpared me to long, and ftill waiteft for my Repentance: I humbly befeech thee, for the bitter Death and bloody Paffion f ake» wh ich Jefus Chrifi.

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•Rom.3. ijf,i& JGcn.tf.j. •Pfid.40.1a. 1%.i»& **Sar.u

6. 22.

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fiath fuffer r d for me, that thou would'ft pardon and forgive unto me all my Sins and Offences* and open unto qie that a ever-flreaming Fountain of the flood cfchrifl, which thou haft promis'd to open under the New Teftament^ to the penitent of the Houfe of David: That all my Sins and Unclean-nefs may be fo bathed in his Blocd, bury'd in his t)eath, and hid in hi? Wounds, that they may never be more feen, to fhame me in this Life, or to condemn me befo« e thy Judgment-feat in the World which is to. come. And forafmuch, O Lord, as thou know'ft, that b it is not in Man to turn hit own Heart, uplefs thou dofi fir ft give htm Grace to convert \ and feeing that it is as eafy h ith thee to make me Righteous and Ho/y f as to bid me to be fuch; 0 my God give me Grace c to do what thou com-tnanaeft, and then command what thou wilt, and thou flialt find me willing to do thy bleflfcd Will. And fo this end, give unto me thy, 4 Boly Spirit, which thou haft promi?dto give (to the c World** end) unto all thine Elcft People. And let the famje thy Hoi/ Spirit prge my Heart, heal my Corruption, fanS'i* Jy my Nature, and consecrate my Soul and Body; jthat they may become the * Temples of the Holy Gboft, to ferve thee in « Righteoufnejs and Holiness d the days of my Life j that when (by the direSion and afliftance of thy holy Sprit' I {ball* jini/h my courfe In this fhort and tranhtory Life; I may chearfully leave this World, and refign my * Soul into thy

Fatherly Hands, in the affjred Confidence of enjoy-

• ■ ■ " " ''' —* '"'' " ' ■ " " «■ i^———

1 Zach. 1 3. j . t Jcr. 20.23, « Da Domine quoi jubes, & jubc quod vis. Jug. d Matth. 28.20. « John 16. 13. * j Cor. 3.16/17. € luki.74,75. b aTim.4.7. IPfal.31.5. *" *

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ing everlafting Life with thee, in thine heavenly a Kingdom, which thou haft prepar'd for thy ele&. Saints, who love the Lordjejus, * and expect his; appearing.

In the mean while, O Father, I befeech thee,Iet thy Holy Spirit work in me fuch a ferious Repentance, as that I may with Tears lament my Sins paft, with Grief of Heart be humbled for my Sins prefent,and with all my Endeavour, refill the like filthy Sins in time to come. And let the fame thy Holy Spirit likewife keep me in the Unity of thy Church, lead me in the truth of thy Wordy and pre-ferve me, that I never fwerve from the fame, to Popery, nor any Error or falfe Wbrmip. And let thy Spirit open my Eyes more and more to fee • the wondrous Things of thy Law: And d open my Lipsy that my Mouth may daily defend thy Truth, and fet forth thy Praife. Increafe in me thofe good Gifts which of thy Mercy thou haft already beftow'd up! on me, and give unto me ^patient Spirit, a chafte Heart, a contented Mind, pare Afle£Hons$ wife Behaviour, and all other Graces which thou feelt to be Nectflary for mej to govern my e Heart in thy Fear, and to guide all my Life in thy Favour: That whether I live or dye, I may live and dye 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 humbleft Heart, all poffible Thanks, for all thofe Bleffings and Benefits, which fo gracioufly and plenteoufly thou haft beftowed upon my Soul and Body, for

*Matth.af.34- * * Tim.*.?, «Pfal.ujit. i$. a p£gu ji.ij. ePfill, 19.14/

'■■' ' this

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this Life, and for that which is to cooae: Namely, for my Election, Creation, Redemption, Vocation^ Jollification, Sanftification, and Prefervation from my Childhood until this prefent Day and Hour: And for the firm hope which thou haft given me of my Glorification ; Likewife for my Hnith, Wealthy Food, Raiment, and Profferity : And more efpecial-ly, for thar thou haft defended me this Day now paft, from all Perils and Dangers both of Body and Soul, furnifhing me with all necejfary^ood Things, that I ftand in need of. And as thou hail ordained theDayforManto travHin, and the Night for him to toko his Reft; So I befeech thee, fan&ifie unto me this Night's Reft and Sleep, that I may enjoy the fame as thy fweet Blefling and Benefit. That fo this iuUvcA wearied Body of mine, being refrefh-ed with moderate Sleep and reft; I may be the better enabled to walk before thee, doing all fuch good Works, as thou haft appointed, when it {hall pleafe thee, by thy divine Power to waken me the next Morning. And. whilft I Sleep, do thou O Lord, who art the Kpeper (f Ifrarf y that neither flumbreft, norjleepefo watch over me in thy holy Providence, to proteft me from all Dangers; fo 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 ynto thy || holy Angels* that they (at thine Appointment) may fitch their tents round about me, for my Defence and Safety; as thou haft promifed ^hat they ihould do about them that fear thy Name. And knowing that thy Name is a $ Prong Towe r if ' P&L121.4. fXfev.12.7. tPfid.34.7. $Prov.i8.io.

Defence

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Defence unto all thofe thai pit their truft therein ; I

here recommend myjelf(znd off that do belong un-

to me) unto thy Holy Protc&ion add Cuftody. If

it be thy bleffed will to call for mem my flcep; O

Lord, for Cbrift his lake, have mercy upon me, and

receive my Soul into thy Heavenly Kingdom. And

if it be thy bleffed pleafare to add more Days unto

my Life; O Lord, add more Amendment unto my

Days • and wean my Mind from the love of the

Worlds and worldly Vanities; and caufe me more

and more to fettle my Converfation on Heaven,

and heavenly things. And perfect daily in me, that

good work which thou haft begun, to the Glory of thy

Name, and the Salvation of my finfol Soul.

O Lord, I befeech thee likewife, fave and defend from all evil and danger, thy whole Church, the Kfngy and all the Royal Family; keep them all in the fincerky of thy Truth, and prof per them in all Grace and Happinefs. Blefs the Nobility, Mi-nifters, and Magiftrates of thefe Churches and Kingdoms, each of them with thofe Graces which; are expedient for their Place and Calling. And be thou, O Lord, a comfort and confolation to all thy People, whom thou haft thought meet to vifit with any kind of Sickuefs, Crofs, or Calamity. Ha-ften, * O Father, the coming of our Lord Jefm Cbrift. Make me ever mindful of my laft end, and of the reckoning that I am to make unto thee; therein.- And in the mean While, careful, fo to t follow Cbrift in the Regeneration during this Life, as that with Chrfti I may have a Portion in the

1 Rev. 6. 10. & ai, 23. t Matth.19. aft*

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a RefurreSion of the Juft, when this mortal Life is ended. Thefe Graces, and all other Bleffings, which thou, O Father, knoweft to be requifite and neceffary for me, I humbly beg and crave at thy Hands, in the name and mediation of Jefu* Chrifi thy Son, and in that form of Prayer, which he himfelf hath taught me to fay unto thee.

Our Father which art in Heaven, Hallowed he thy Name, &c.

Another fborter Evening Prayer*

O Eternal God, and heavenly Father, if I were not taught and affured by the Pro-mifes of thy Gofpel, and the Examples of * Peter, c Mary Magdalen, the d Publican, the e Prodigal Child, and many other Penitent Sinners; that thou art fo f full of Companion, and fo ready to forgive the greateft Sinners, who are 8 heaviefi laden with Sin, at what h time joever they return unto thee with Penitent Hearts, lamenting their Sins, and imploring thy Grace: I fhould defpair for mine own Sins, and be utterly difcouraged, from prefuming to come into thy Prefence ; confi-dering the hardnefs of my Heart, the unrulinefs of my Affe&ions, and the uncleannefs of my Gonverfation, by means whereof I have tranf* grefled all thy Laws, and deferv'd thy * Curfe, which might caufe my Body to bcfmitten with fame fear*

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a Luke 14.14. b Luke 22.6*. c Luke 7.47. * Luke 18.14. eLuke 1 $. 20. f Pfal.io3.8. *Matth.u.28.T>Ezek. 48.21,21,&c. 'Peut.27.26. Gal. 3* 10.

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/»/ difeafe, my S<w£to hmgutfti- with ? the £to/A <?f £/*, my good Name to be traduced with fcand?-bus Reproaches, and make mine /?/?*/* liable to all manner of Croffes and €afualties. And I confefs, L0r<i, that thy * mercy is the cau{§ that I have not been * long ago tonfumed. But, O my God, as thy mercy only (laid thy Judgment from falling upon me hitherto; fo I humbly befeech thee, in the c Bowels qf the mercy of Jefa Chrift, d {in whom only thou art weU pleafed) tfjarttrdu wilt not de4l with me c according tojHjDeferts, but that thttu wouldeft * freely* ^ndjuffy remit unto me air my Sins and Tranfgreffions: And that thou wouldeft * wafh them clean from me, with the virtue of that mdft Precious Blood, which thy Son Jefa Chrift hath jbiitfot me. For he alone is the* Vhyfttian, and his Blood only is the x Medicine that can fieal my Sicknefs. And he is the true k . brazen Serpent, that can cure that Foifon, wherewith the fiery Serpents of my Sins have ftung and PoifonM my fickand wounded SoljL And give me, I befeech thee, thine Holy'Spirit, which may allure me of mine l Adoption^ and that may confirm my* faith, encreafe toy Repentance, en-lighten my Z/nderJlanding, purify my £feart,re&\fy my Will and Jffeftions; and fo ^fanffify me through out, that my whole Body, Soul, and Spirit may be kept unllameahk until the glorious comhigofmyCordJeJtu Chrifi. And now O Lord, I give thee hearty Tlfatiks and Praife, for that thou haft this Day preferved me

from all Harms and Perils, notwithftanding all my

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a La«i.3»2a. b Mal.3.6. oCol^.i*, dMatthj. 17. ePfal.28.4. fHof.13.5. * Ifa.i.i<S,i8. h Matth.$.u. MJ°hn*'7. *John

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Sins and ill Deferts. And I bcfeech thee like wife, defend me this Night from the * roaring Lion, which Night and Day feeketh to devour me. Watch thou, O Lord, over me this Night, to keep me from bis Temptations and Tyranny ; and let thy Mercy (bield me from his unappeafahle Rage and Malice. And to this end, 1 f commend my felf into thy Hands and Protection: Befeeching thee, 0 my Lord and God, not to fuffer Satan, nor any of bis evil Members, to have Power,to do unto me any Hurt or Violence this Night. And grant, good Lord, that whether I Jleep or wake, live or die, I may Jleep, woke, live and die unto thee, and to the Glory of thy Nome, and the Salvation of my Souli Lord, blefs and defend all thy chofcn People every where. Grant our KJng a long and happy Reign over us. Blefs all the Royal Family; together wkh all our Magiftrates and Mioifters: Comfort them who are in Mifery, Need, or Sicknefs t Good ' Lordrgive me Grace to be one of thofe || wife Vit* gins, which may have my Heart prepared like a J^arnp furnifhed with the 0)1 tf Faith, and light of ~g*U\Varks,to jneetthe Lordlefm, thefweet Bride-groom of my Soul, at his fecond and fudden coming in Glory. Grant thi^ good Father, for Cbriftjejus^s fake, lay onfy Saviour and Mediator, in whofe bkfled Name, and in whofe own Words I call upon thee, as he taught me.

Our Father .which art in Heaven, Hallowed it thf Name, &c

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* i P«t. 5-*. t P&L 31. y. I Matth. tf.i.

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Afterwards fay: Thy Grace, 0 Lord Jefsu Chrifi ; thy Love 0 He** venly Father; thy Comfort and ConfoUtion, 0 Holy and Bleffed Spirit,be with me, and dwell in my Hearty this Night, and evermore, Amen.

Then rifing up in a Holy Reverence, meditate as thou art putting off thy Clothes,

Things to be meditated upon, as thou art jutting off thy Clothes.

i. r TT*Hat the Day is coming, when thou muft JL be as barely * unftript of all chat thou haft in the World, as thou art now of thy Clothes: Thou haft therefore here, but the ufe of all things, as a b Steward, for a time, and that upon Accounts, whilft therefore thou art trufted with this Stet*-ardfbip, be c Wife and faithful.

x. When thou fceft thy Bed, let it put thee in Mind of thy d Grave, which is now the Bed of Chrifi: For Chrifi (by laying his Holy Body to reft Three Days, and Three Nights in the 'Grow) hzxhfanftified, and (as it were) warmed it for the Bodies of his Saints, to reft and f deep in, till the Moraine of the Refurre&ion; So that now, unta the faithful, Death is but a fweet Sleep; and the Grave but thrift's * Bed, where their Bodies reft itidfleep in Peace, until the joyful ^Morning of Ae Refurreftion Day Jball dawn unto thefli.

* Nudus in hunc mttndum veni, nudus quoqac abibo. b Luke i£a. cMatth. 24. a. 'tfJSbif.ij. U€ftTWfiti$Tn<Jrtis, flclcfttis imago fcpulchri, • Match. **.'4o. f 1 TheC* 1J. * I&. 57- *• i m. »tf, ao«

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Let therefore thy Bed-Clothes reprefenr unco thee the mould of the Earth, tjiat fhall cover thee; thy Sheets, thy Winding Jheet; thy Sleep, thy Death 3 thy Waking* thy Refurreftion. And being laid down in thy Bed, when thou perceived fleep to approach, (ay, || / wit lay me down dndjleep in Peace * for thou* Lord* only tnakefi me dwell in Hety.

Thus religioufly opening every Morning thy

Heart, and /hutting it up again every Evening,

With the Word of God and Prayer* as it were with

a Lock and Kjy* and fo beginning the Day with

God's Worfhip, continuing it in his fear, and end-

ing it in bis favour: Thou fhak be fure to find

the Bleffing of God upon all thy Days Labours and

.good Endeavours; and at Night thou may 9 /): of-

Jure thy fclf, thou ihalt fleep fafely and fweetly in

.the Arms of thy Heavenly Father's Providence*

r' thus far of the; Piety* which eQery Chrifiian, in Private, aught to prattife every Day* Nowf&doweth

,that 9 which he {being a Houlholder) mufi frafiife Publickly with his . Family. , ? .

MedftAtiansfor/0oufhddPiety^

«?. TF thou be called to the Government of a Fa* jl mily* thou m,uft not hold it fufficient to ferve God, and live uprightly in thine own Perfon; un-lefs thou caufe all under thy Charge to do the fame with thee. For the Performance of this Duty, God

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was fo well pleafed with Abraham^ that be would not hide from him his Counfel. For ( faith *God) / know him that he will command his Sons y dnd his Houfbold after him, that they keep the way of the Lord\ to do Righteoufnefs and Judgment \ that the Lord may bring upon Abraham, that he hathfpoken unto him* And Abraham had b 318 Men-Servants* which were thus Born andCa/^i^inhisHoufe* With whafe help he refcued alfo his Nephew Lot from the Captivity of his Enemies* And Reljgi. ouQy valiant * Jofbuaprotefletb before all tlie Pco-pie, that if they ail would fall away from the true Worfhip of God; yet that he and bis Houfe would ferve the Lord. And God himfelf gives i v . fpecial Charge to all Houftiolders, that they dp inftruft their Family ip his Word, and train therii up in his Fear and Service. d theft Wards which t command thee this Day, JhaR he in thy Heart, dnd thou fbalt teach them diligently unto thy Children^ and (halt talk of them, when thou fittejl in thine Houfe) and at thou walkeft by the way, and when thou lied down, and when thou rtfeft up, &C* thou fbalt fear she Lor J thy Gjd, atidferve him. David accord* ing to this Law, had fo ordered his Family, i that no deceitful Perfonfbould dwell ia.bis Houfe, but fucfi as would ferve God, and walk in bis way : And Religious r Eflher had tayght her Maids to ferve God in Fafiing and Prayer:. And ( the more rri further thy Family in thb Zgal of \Aeligi<tu) fettle : ever thy chiefeft Affe&ion on thofe whom thou ihalt per-

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teivetobebeft addicted to ;r«« Religion. This «lfb will turn to thine own Advantage in a double Refpeft. Firft, God will the rather blefs and pro-Yper the Labour and Handy.Work of fuch godly 'Servants. For * Lab an perceived, that God bleffed fjimfor JacoPs fake: And + Potiphar faw, that the Lord made aB that Jofcphdkl, to profper in bit Hand : Yea, When innocent (| Jofepb was caft into Prifon, "bit Kjeper faw, that whatsoever he did, the Lord made it to proffer : And therefore the Keeper committed all the charge of the Prifoners into JofepPs Hand. Secondly* The trulier a Man doth ierve God, the faithfuBier he will ferve rhee.

2. If every Houfliolder were thus Careful, according to his Duty, to bring up his Children and family in the SerVice-and Fear of GeJ'm histtnk Houfe; then the Houfe of God mould be better filled, and thtLord*s Table more frequented evepy Sab-'bath-day j and the Paftors publhk Preaching and Labour, would take more eflfeft than it doth. The Streets of Towns and Cities would not abound with fo many Drunkards, Swearers, Whoremongers, and Prophane Scorners of true Piety and Religion i Weftminfter-haB would not be fo full of Contentions, wrangling Suits, and unchriftian Debates: And the Prifons would hot be every Seffitms fo full of Thieves, Robbers, Traitors, Murtherers. But (alas) moft Houfliolders make no other life of their Servants, than they do of their Beafls. Whilft they may have their Bodies to do their Service, they care not if their SouU-krve the Devil. Yet the

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*Cm.iOii7. tGeo.393. I Geo. 39.il, 3}.

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common complaint is, that faithful and good itv-vants are fcarce to bis found. True; but the rea* fan is, becaufe there are (b many frophane aqd/r-religious Mailers: For the example and inftrti&ion of a Godly and Religion* Mailer, will make a good and a faithful fcrvant, as may wi.tn^fs the examples of Abraham, Jofbua, David % Cornelius; '&c. who had good fervants, becaufe they were Refo gious Matters, fuch as were careful to make their Servants God's Servants.

Jt is the chief Labour and Care of moft M^n, tt> raife, and to Advance their Houfe\ yet let thqn a rife uf early and lie down late f and eat the Bread of Carefv/pefsj all will he but in vain; far except rhi Lor A build the Ftoufe, (that is, raife up a Family) thej labour in vain. For God hath fpaled this as an irrevocable Decree, that he will * four his Wrlfh upon the Families thtf call not upon hu ifame : Yea* c Go J will take the wicked\ and pluck him out of hi* Tabernacle, a#d root fym out of the land 9 &c* Yea, when his d Iniquities $re full y he will make e the lav J to Jiue out epery ,Cauaani t te. Religion then* and the jtrvtfepf God in a Family, is the befi building* wdfareft intailing of Houfc and Land, to a Mm and his Pojlcrity; For, »the f Righteous Man Jbdl inherit the Land, anddvaell therein for ever.

As therefore, if thou defined to have the BUffing of God \ipon thy felf and upon thy Family; pjher before or after thy own private Devotions, call every Morning all the Family to fome conve-

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196 %$t lattice of fftetp*

nient Room; and firft either read thy felf unto them a Chapter in the Word of God, or caufe it to be read diftin&ly by fome other. If kifure ferve r thou may'ft * admonifb them of fome remarkable Notes j and then kneeling down with them in reverent fprt, as is before defcribed, pray with them in this manner.

Morning fryer for a Family.

OLord our God and Heavenly Father, who art the only Creator and Governour of Hea-, ven and Earth, and all Things therein contained; we confefs that we are unworthy to appear in thy Sight and Prefence, confidering our manifold Sins, which we have committed againft Heaven and before thee : And how that we have been Born in Sin, and do daiif break thy Holy Laws and Command-ments^ contrary to our Knowledge and Confidences; ilbeit that we know that thou art our Creator y who haft made us; our Redeemer x who haft bought us with the Blood of thine only begotten Son j and our Comforter •, who beftowett upon us, all the good and Holy Graces, which we enjoy in our Souls and Bodies. And if thou fhouldeft but , deal with us, as our wickednefs, and unthankful-. nefs have deferved; What other Thing might we (0 Lord)expe& from thee, but Shame and Confufion in this Life, and in the World to come, Wrath and

: * Origen would have the Word expounded in Chriftiai* Houfes. Horn. 9. in Lev. Augufline faith, That what the Preacher is in the fulpit, the lame the Houlholder i$ in the Houfc.

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everlafting Condemnation? Yet,.0 Lordy in the 4 Obedience of thy Commandment, and in the Confidence which we have in thy unfpeakable and endlefs mercy in thy Son, our Saviour Jefa Chrift; , we thy poor Servants, appealing from thy Throne of Juftice, where we arejuftly loft and condemn* ed, to thy Throne of Grace, (where mercy reign* eth, to pardon abounding Sinj) dq from the bot-v torn of our Hearts moft numbly befeech thee, to remit and forgive unto us all our offences and mif-deeds; that by the vertue of the precious Blood of Jefus Chrift, thine Innocent Lamb, which he fo abundantly fhed {to take away the Sins of the World) all our Sins both Original and J3ual } may be fo cleanfed and wafhed from us, as that they may never be laid to our Charge, nor ever have power to rife up in Judgment againft us. And we be* ftech thee, good Father, for Chrift his Death and Paffions fake, that thou wilt not iuffer to fall upon us that fearful Curfe and Vengeance, which thy Law hath threatned^ and our Sins have juftly <fc* fervedi And forafmuch, 0 Lnrd, as we are taught, by thy Word, that Idolaters, Adulterers, Covetou? Mtnt Contentious Perfons, Drunkards, Gluttons, and fuck like Inordinate Livers, /ballnot Inherit the King* dvmofGod; pour the Grace of thy Holy Spirit, into our Hearts, whereby we may be enlightened to fee the Fikhinefe of our Sins, to abhor them j and may be more and more fiirred uf to live ill newnefs of Life, and love of tby Majeftj; fo thai we may daily encreafe in the obedience of thy Word, and in a confcionable can; of keeping thy Commandments^

Oj And

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C - T. f

• And now, O Lord, we render unto thee moft hearty Thanks, iot that thou haft elefted, created, redeemed, called, juftified, and fan&ified us in good Meafure in this Life, and given us an aftur'd Hope^ that thou Wilt Glorifie us in thy heavenly Kingdom, when this mortal Life is ended. Like-wife we thank thee for our Life, Health, Wealth, liberty, Profperity, and Peace : Efpecially, 0 L&dj for the Continuance of thy holy Gofpel a-fftoftg uiy and for fparing us fo long, and granting ik To gracious a time of Repentance. Alfo we praife rife*, for all others thy Mercies beftoW'd upon us; iftbre efpecially, for preferving us this Night pad, fftfcft all Danger that might have befali'n our Souls &c Bodies. And feeing ttioti haft now brought us && §o the beginning of this Day, we befeech thee frdfeti dki direfl us in the fanie, Blefe and defend 1iS ib our going cut, and comi/ig in, this Day and dVetriiore. Shield us, 0 Lard, from the Temptations of the Devily and grant us the Cuftody of thy holy Angels, to defend and direfl: us in all our

* Arid td this end we recommend our felves, and all tfoofe that belong unto us, and are abroad from ii$, into thy Hands, and Almighty TuiUqtk Lord, defend them from all fit///, profper them in all t}race r and £111 them with thy Gooanefs. Preferve us likewife this pay, from failing into any grofs Sin, 'efpecially that whereutfto our Natures are moft prone. Set a Watch before the door of our Ups ; $hat we offend not thy Majefty by any raffy of falfe Oaths, or by any lewd or lying Speeches* Give tinto us patient Minify pare and ibafie Heats, and

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all other Graces of thy Spirit, which thou kpow'ft to be Needful for us; that we may the better & inabled toferve thee ioHolinefsand Righteoufnefs. And feeing that all Afe*'s Labour without thy Ble£ fing is in vqio, blefs every one of us in our fev^ ral Places and Callings, Aircft thou the Work of our Hinds upon us, even proffer thou our Handyworh\ (for except thou guide us with thy Gracc % our Endeavours can have no good Sacctfs.) And provide for us all Things which thou, O Father, know-eft to be Needful for every one of us in our Souls and Bodies this Day* And grant that we may (o pafs thro' the Pilgrimage of this fliort life; that our Hearts being not fettled upon any tranfitory Things, which we meet with, in the Way, our Souls may every Day be more and more ravifhed with the Love of our Home, and thine everlaftii|g Kingdom.

Defend like wife, OLerd, thy Univefrfal Ghun& 9 and every particular Member thereof s Efpeci^IJy we befeech thee to continue the Peace and Profpe, city of rhefe Churches and Kingdoms wherein we live. Preferye and defend from all Evils and Daggers, our Gracious A?^, with all the Royal Family • multiply their Days in Btift and Felictty,and afterwards crown them with everfefttag Joy 904 Glory. Blefs all our Minifters ^nd Magiftratgs, with all Graces needful for their places ; and govern thmt them, that they may govern us in Peace, and Godlinefs: And of thy Mercy, 0 Lark com* fort all our Brethren that are diftreffed, fick, or any way Comfortlefs, efeoctalhr thofe who are afc fli#c(l either vith^a ^Goofcienec^ becaufe they

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266 $$e Practice of $itty.

Have finned againft thy Wordy or for <|W Conscience, becaufe they will not fin againft thy truth. Make the jfrfi to know, that not one drop of the blood of Chrift, was a drop of vengeance, but all drops of grate, powerful to procure pardon upon repentance, for the greateft fins of the chiefeft fio-lier in the World. And for the other, let not, O Lord, thy long fufferance either too much difcou-rage them, or too niuch encourage their enemies: But grant them patience in fuffering, and a gracious and Ipeedy deliverance, which Way may Hand beft with their comfort, and thy glory. Give every one of us, grace to be always mindful of his laft end, and to be prepared with faith and repentance, as with a wedding garment, againft the time that thou (halt call tor us out of this finful World. Arid that in the mean while we may fo in all things, and above all things, feek thy Glory, that when this mortal life is ended, "we may then be made partakers of immortality, 'and life eternal, in thy fcjoft bleffed and glorious Kingdom. ' Thefe, and all other Graces, which thou, O Father, feed to be neceflary for us, and for thy whole Church, we humbly beg and crave at thy • iiands: Concluding this our imperfect Prayer,'in that ahfdlute form of Prayer which Chrift htmfelf (lath taught us, faying, '

Our Father which art in Heaven, Hallowed te thy V Name, k c."' '.".•'

After Frayers, let every one. of thy Hottfhold {tt> fyng in the fear of God ftub a BreakfajH or refrejbiag

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<» «• jfr) A/wf: 17v Children to School^ the Servants w /A«r Kfiwi J every one *o A« QfR», the Matter «#<i Miftrefs of the Famify to their Cdings^ or to fome honeft Exercijesfor Recreation^ at thejt thigkfit. *

The Proffice of Piety at Meals, and the manner of Feeding.

BEfore Dinner and Supper, when the Table is , covered, ponder with thy felf upon thefe Meditations ; to work a deeper Impreffion in thy Heart, of God's Fatherly Providence and Goodnefs towards thee.

Meditations before Dinner and Suffer.

i. Tt yCEditate that Hanger is like the Sickntfs IVJ called a Wolf; which if thou doft not feed, will devour thee, and eat thee up: And that Meat arid Drink,, are but as * Pkyfuk^ot Means which God hath ordained, to relieve and cure this natural Infirmity, and neceflity of Man. Ufe therefore to eat and drink, rather to reftrain and refrefli the Btf*£tf^ of Nature, than tofatisfie the Sehfua* lity and Delights of the Flefli. Eat therefore to live, but live not to eat. A Scavenger wlxofe Living is to empty, is to be preferred before him that liveth but to fifl Privies. There is no Service fo + bafe, as for a Man to be a (lave to his Belly.

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* Hocjne^octoifti, ut guemaditfodiim m&lkutofat*, fie atfmen. tafumpniFusacccdam. AugJ.io.Cvnf: t Major fiini& ad nfcfthi ~ centos, quim ut mafccipiurt* fioi mei corporis, s#*, • - •- -

* •-•" The

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The Apoftle termeth fuch, Bety-Gods, Phil. 3. ip. Therefore we may boldly term them, as the Scrip-tores do other Idols, * GiBklim % Dungy-Gods, Hak *~ 18, 19* % Kings ij. it. And as no one A&ion makes a Man more to refemble a Bead, than eating and drinking; fo the abufe of eating and drinking to furfeitingy Drunkenness, and Spewing, makes a Man more vile than a Beaft.

ju Meditate on the Ommtotency of God, b who imge jail thefe Creatures otnbthing: Of his W^ 4/00* who c feedeth fo many Infinite Creatures thro 9 the univerfal World, maintaining all their Lives, which he hath given them, which furpaffeth the wifdom of all the Angels in Heaven; and of his d Clemency and Gtodnejs, in feeding alfo his c very Enemies*

3. Meditate, how many forts of Creatures, as Bcafls, Fifbj and /far/, have loft their Lives, to become Food to nourifb thee ; and how God's Provi* fence, from remote Places, hath brought all thefe Portions together on. thy Table, for thy nourifh-jnent j and how by thefe dead Creatures he maintains thee in Health and Life.

4. Meditate, that feeing thpu baft fo many , f Pledges of GODV Fatherly Houniy^ Goodnefs, and

faiercy towards thee f as then? are Difies of Meat on thy Table j Qhfuffer not in fuch a Place, fo^r* mm a God to beabufed by fcurrility, ribaldry, or

?r*lr,iPW.i4K*5»i* *Mttth.5.45,&c. eA&s 14.17. fHaop ofccftufamGtatiles mcn&s frcr as & feft*aominabiat* Vh*s.

::\ fwearing:

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; . , 1 1 i i t iii i i n i r i , 11*.

fwearing: Or thy a Fellow-brother, by disgraceful Back-biting, Taunting, or Slandering.

f. Meditate, how that thy Matter JefttsChrifi did never eat any Food, but iirft he blefled the Creatures, and gave b thanks to his heavenly Father for the fame. And after his laft Suffer, we read that he fung a c Pfaim. For this was the Commandment of God, d When thou haft eaten and filed thy felf, thou /halt blefs the Lard thy God, fire. This was the Pra&ice of the Prophets: For, • the People nDuli net eat at their Feafi y rt# Samuel came to hkfs their Meat, And faith Joel to God's People; f Te {ball eat and be fatisfied, andpraifc the Home of the Lord your GOD* This alfo was the Praftice of the « Jpoftles. . For, St. Paul in the Ship, gave Thanks hefort Meat, in the Prefence of all the £eoi pie that wag therein. Imitate thou therefore io fo holy an Aftfofy fo blejfedz Mafter, and fomany worthy Precedents that have followed him, ana gone before thee. It may be, becaufe thou hajl never ufed to give Thanks at Meals, therefore thou art now afham?d to begin. Think it no lhame to do what Chrift did $ but be rather a&amed that thou trail fo long negle&ed fo Cbrijlian a Duty. And if tht Son of God g^ve his, Father fuch great Thinks- for a Dinner of 41 Barky bread, and'broiled F{fh\ wiftt Thanks (hould fa&ifirful Man as ti&i* art, render unto God, for fuch Variety of good and

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¥ S. Aujlin had Written over his TabI* j (SHquis amat aiBfis afc. ftntttn rodercaifciama, Hdmc raeuftm Tetfcam coverit efli fibl, p«/l fU.iH4>ii&*u$. ^Luke?. 16. Mat 14. ip.&M- atf. Mark^i ,&*.£. Luke 14.30, John6,11. c Mat. 26.30. Mark 14.36. *£>cut.3.io. * I Mfc.9.13- f Jod *• * 6 - fi A&$ 27.3S* Joha6.9.11.

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dainty Cheer ? How many a true Chriftian would, be glad to fill his Belly with the Morfels which thou refufeft; and doth lack that which thou4eaveft? HOW hardly do others Labour for that which they tat, and thou haft thy Food provided for thee, without either Care or Labour ? To conclude, if

* Pagan Idolaters at their Feafts were accuftomed to praife their &lfe Gods : What a Shame is it far a Chriflian, (at his Dinners and Suppers) not to praife the true Gbd, b in whom we live, move, and %ave our Being ?

6. Medirate^ that thy BoJy, which thou doft now fo dainitly feed, muft be fthou knoweft not how loon) Meat for Worms i c When thou jhalt fay to corruption, thou art my Father ', and to the Worm, thou art my Mother •, and my Sifter.

7. Meditate, how that many a d Man r s Talk is made bis Snare : So that through his Intemperance and Unthankfulnefs, the Meat which should Nourifh his Body, kills him with a Surfeit: Infomuch, that more are* killed with this

* Snare, than with the Sword. And feeing that fince the Curfe> the ufe (as of all Creatures, fo iikewife) of Meat and Drink, is unto us unclean, till the/fame be * fanftified by the Word of God, and Prayer \ and that Man liveth not by » Bread only, but by the Word of GotPs Ordinance; and his Blejftngt which is called the h ftaff of Bread: Sit not therefore down to eat, before you i pray, and rife not before you give <5od k Thanks. -Feed-to

* • Daiu j. i, 4. ■> Afts 17.28. c Job 17.14. d Pial. 6> aa; c Gen. 3.17. f 1 Tim. 4.4,*. *Mattli.44. hLev.*6.a6. Ezek. 4 .16.&5. i$. • iSam9.i3.Alatth.14.19. Luke24.30. rCor.io*i(L * Jfitom. 14.6. xTheffij. 18. . ,

fufficc

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fuffice * Nature, yet rife with an Appetite', and re-member thy poor Chriftian b 5/y/^w, who fuffer Hunger, and want thofe good Things, wherewith thou doft abound*

thefe Things, or fame of them Premeditated, {if-thtrt be not 4 ' St&maelprefent) d lift up with aU comely ttvcrencc, thy Heart with thy Hinds and Eye.s $ unto the Great Creator and Feeder of all Creatures, and before.Meat; fraj unto him tint:

Grace before Meat.

OMoft gracious God, and loving Father, who feedeft e aS Creatures living, which f depend upon thy Divine Providence ; we befeech thee sjanftijie thefe Creatures, which thou haft ordained for us: Give them vertue to nourifh our Bodies, in Ltfe and Health} and give us Grace to receive them fiberly and thankfully, as from thy Hands; that fo in the h Brength of thefe and other thy Blcflings, we may walk in the uprightnefs of our Hearts, before thy Face, this Day, and all the Days . of ouf Lives, thro' Jefus Chrift, out Lord and 6n« ly Saviour. Amen. ... . ,.

; . . Of thus,'

MOft gracious God, arid merciful Father; we befeech thee, fanffijfe thefe Creatures

to our ufe; make thtm healthful for our nounih-

■ -' ■ - -' • . . •«■•■. -..■ r [• *

* Mttth.14.19. • Pftl.id. :ifi f ijoeli.io. Pfi0.»*7.?. * * Tim. ■ 4.^ biKings*?.*. ■ -•-.■< 5: , '.,:•■..;•. \.

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meat; and us thankful for all thy Bieffipgs, thro' Cbrift our Lord and only Saviour. Amen.

Another Grace before Meat.

O Eternal God, in whom we live, move> and have our beings we befeech thee biefc unto thy Servants thefe Creatures, that in the Strength of them we may /rw, to the> fitting forth of thy Praife and Glory, thro* Jefus Cbrijt our Lord and only Saviour. Amen.

After every Med be tartful of thy felf and Family as Job was for himfelf and his Children, Job. i. 4. left that in the Chearfulnefs of eating and drinkingyfome Speech hath flipped out y which might be either Offensive to God, or Injurious to Man; and therefor* with the like comely Gefturc and Rt-

- vert nee give Thanks unto God, and Pray in thk Manner*

BLeffed be thy holy Native* Q Lord our God, for thefe thy good Benefits, wherewith thoa liaft fo plentifully at this Time refreftfdout Bodies: O Lord vouebfafe likewife to feed our Souls with the fpiritual Food of thy holy Word and Spirit unto Life everlafting. Lord, defend and lave thy whole Churpb; our grapioys J&ttg, with $e reft of the Royal Family. Forgive us our Sits and Vnthankfulqefsr* pais by our manifold Infirmities^ inafce^s^Mndful tf ouzUft End, and .oft be Reckoning th&t w$ are folatetp^hee therein, £od in the mean while grant unto us Uf^uPf«ce r dnd

Truth,

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Truth, in Jcfus Chrift our Lord and only Saviour. Amau

Or thus.

BLdfcd be thy holy Name,(0£.«riQ for theft thy good Benefits, wherewith <thou haft re-frefhed us at this Time. Lort^ forgive us all 011: Shis and Frailties: Save and defend thy whole Church, our King and the Royal Family; ate! grant us Health, feace, and Truth, in Chrifivour only Saviour. Amen.

Or thus.

T1I7E give thefc Thanks (Q heiverily Father; Y * for feeding our Bodies fo <graciou% with thy good Creatures to this temporal Life4 hefeech-ing thee like wife xo feed our Souls with thy Hdiy Word unto Life everlafting. Defend (0 Lord) thy tJniverfal Church, the King, and the Royal Family; and grant us Continuance of thy Grace and Mercy, in Chrift our only Saviour. Amen.

The Pratt fa of Piety *t Evening.

At Evenings when the due Tone of repairing to refi approaeheth, caU together -Again -all tfyfcmilj. Read a Chaffer in the fame manner, that was pre* fjbxihedin the Morning. Tbe*iri*ihvty e Imitatfyn-of <wr Lord, and his DifeipUs^ng .aJ>faJm* £# :'*£>>gin$ tf Pjahmsy either .aftew.Suffer,* or>ap*ny other Time, obferve thefe Rules,

Rales

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ite/tf /o & obferved in Singing of Pfalms*

i. "DEware of Singiog divine Pfalms for an or-•*-^ dinary Recreation ; as do Men of impure

Spirits, who fing Holy P/i/w, intermingled with

Prophane Ballads. They are God's Ward, take

them not in thy Mouth in vain, i. Remember to iing David's Pfalms, with Da~

ivitPs * Spirit.

. 3. Practice St PaaPs Rule, f I wiUfwgtPitb the

Sprit, tat J will fing with the underftandingMfo,

4. As you fing, || uncover your Heads, and be* have your felves in comely: reverence, as in the Sight of God, finging to God, in God's own Words: But be fore that the Matter make more **ntelodj in your Hearts, than the Mafick in your Eat: For the finging with Grace in our Hearts, is that which the Lord is delighted withal, according to that old Verfe:

If on vox, fed votnm; non mafic* cborduU,fid cor: jfon chmttns,fed amans, pfaSit in aare Dei,

''Tis not the Voice, bat vowj

Sound Heart, not founding String:

True Zgal, not outwardjkam, That in God's Ear doth Ring.

5. Thou may'ft (if thou thinkeft good) fing all

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O^eVnalfcabyaad raott%ra<Sdus Father, we ¥Hm* Mintf Oftihy Se¥v*ft$ %xfe atferrtMwl, fo'6lM'i# (elves afc&etfooeiftootof thy Grace, acknowle^in|*thatWeftWe%ihfei4Wd(eur Fathers Corruption, and a&ually in Thought, Word, and Deed, idnlgttft&l all thy holy Commandments, fo that in us naturally, there dwel-etb nothing tttft if go3d$ Fotftur 'Hearts'afe %H of fecret Pride; *»nfetj Impatience, Diffeinbling, Lying* «,^^ankyj ¥¥#rtment6, Dtftrtft, ft* MMtoteoPtot f&rteVatoflWfc 1tf erltfj; -rtw&n* Love of thee, and thy Kingdom; but efcnpty and void of Faitfc Btv^e, ftnfenee;«aM 4e*ery {griffon! Grace. Iftta'tlto#^\SNttlffli!bttenter iwo JudgmfttlMilrtis; ah^feaR^iweW natttraTCor* nftftdn,4nd efelerlteHiH'«hek*n^^ts^& fetb thatwe bavederiv'd frpm thenceVfi/i* tm£ht jttRlt-^mflfeflgd W^rhteduJo,(§«d'wt coul^ttK e)^anythrngfrWi^y^iitff^;%tothy*#mh, alia- ouffCWHetaiAi*!, w^lo&^teVfr teiigagD defer**. *&, gfertFatfori feV^^(^^rhfdear Son's fake, *» vbom only thou txt m&fkljett; and fWtfttf-Me&*of *h^taer<12&tktti4 Woody^af. lion, which we believe that he fafch'ftftfctaS \for us: Have Mercy upon us, pardon and forgive.us aVttur 55ns, anffftee WhWtl|tSl*fye>aul Con-fmloh/wliicti ared^ WhW-tis Hk 'Aefci/fhat they may tiet&rfefee ttpon tts tottur t&nMRon in this Life, nor to our Condemnation in the World which is to come. And for as much as thou haft created w to ferve thee, a% sU other Crutitres to iervie m : So we befeeefc thee infpire thy holy Sfirit

into

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211

into ou/ Hearts, that by his rjlumipatiPri and jef-feftual working, wq may h^vc f he inward fight and feeling of our Stysj and natural Corruption^: and that W rtiay 'iidt be kliaded jji theft r thr6* Cufltoffl, & the Reprobates afe, but that we may more arjd more loath them, ajid b^eartily gripved for th&ri, encjeavpurinftbylth? uf£ ofaU gpqd &Iean?,xo overcome'^i^ffet, put of then)V . O Hi u* ftel the Power of * (Xrjjrs peath, kitiir^g Six) in pur mortal Bodies j aqd tjie verjtue pjf ] \ik fteftip region, raifing up opr Spy]* to newneft of jLJifr Contort, pur He*tts r fiibtli^epp hfyfaWhftJfli* nerate pur Mipd?,!^nd pjurifc pur N^ture^ a/ict I fuffer us not to he drowned jngtty e ftfeapiof%oj^ Jiltfiy Vices/ and firvfpl ^afui;cs"pf thi^ ttqi6, wherewith tbpiffands kr^ carried headlong iq ete?* nal p6UiHi£l1pn; but, daily fraipe jus 4n6^ and more tp the ^X^enefs.'pfdiy'SM jTr/m cir^ .that iri| ,^ighteb^fnqljl and't^jue Hol^npfs, J[ we mayTpiferye aad^Wi^iheei that living in thy ftar f if\& dying i^rfiy^^^r^we may, in thine appointed ^^.^ttaln^tqttw W?flW Re^irrcfltipn of tjie Juft,^ntp ^ef nal Xi^e. In the mean % VwjSL 0 L^A ^npwlejQur fpfti\n tliefvvcet Pro^iifes of 'thp G?^^/, and pyr ^epenraoce from dead works, the &fr<}ttyc$$QtJirJfof?e in thy ^rprpifes^pur Fear pi

fo, by *he Jftriilts ef Pieij, and aV|ghtl?ouls Life/^te may be aiiTured, that thy Holy Spirit dotti dweti in

•' Vi'r i iMM^i*«4f

* Rom. 6.6. Phtl.3.16. t Rom. 82$: HEpM-a*

P % US,

'us, and th^t we are tfiy.Chjldreh by'-Grace and Adofttov., And grant us, good Tather^ilie continuance of Health, Peace, Maintenance, aod all mother outward Things, (b far forth, as thy divine wiCdom fliajil think meet and Decenary, fpr every *>neof u$> ,. '[> ,.„.";/;/ -!. r

? And here, 0 Lord* according to pur\be>unden 'duty, we corifefs that thou haft been exceeding .merciful unto us all, in Things of this Life; but Infinitely more merciful in the Things qf ia better "j-ife; and therefore we do. here from our very "Soiik, render unto thee all humble and hearty thanks, for all thy Bleffings and Benefits beftowed >pon our Souls and Bodies; acknowledging thee to be that * father of Lights\jrqm whom we have received aO thofe good and perf eft Gifts; and, unto thee alone for therii, we afcribe to bu due all Glory, Honour juyl Praife^ both now and evermore- But more .efpeeially,^we praife thy.divine Majefty, far that t thou haft defended us this Bay from all £ertfs and Dangers; fd that, none of thofe Judgments (which buirSinsh^ye deferved) have fallen upon'any one pf uSp, /;Qppd pord, forgave us the Sins whicfrthis T)ay we kwc ^committedagainft thy divine Maje-fty, and QiirBrethren: &ii& for Chrift his fake, be reconciled unto us for them." * And we befi&ch thee Jflkewifc of the fame thinp'infinite Goodnelsand M^rcy, tq defend and protect us, and ajltfyat belong untd>us, this Night from ill dangers of Fire, Robbery, Terrors of f evil 4*gels> Or; any other pear or Peri! ? which for our Sins might juftty, fall

*" "" '." *Jamcsi.i7* tPfal.j8,.49 f "

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upon us. And that we may be hte*> andtr the jbd»> daw of thy Wings; we here comtffeftd our Bodies atid Souls and all that we have, imto thine Al- * mighty Prore&ion. Lord, blefsand defend both us and them from all Evil. And whilft we fleep,' do thou, 0 Fdther,, who never flumbreft nor fle&p-; eftj^watch over thy Children, and give a Charge • tb thy f Htly Angels, to pitch their Tents round a-'. bout our Houfe and Dwelling, to gutrd m from all \ Dangers: That deeping with thee, we may in the i next Morning be awakened by thee; and fo being. refreshed with moderate Sleep, we may be the fif. tier to fet forth thy Glory in the confcionable Duties of our Callings

: And we befeech thee, O Lord, to be merciful likewife to thy whole Church, and to continued the Tranquility of theie Kingdoms whefein wc live, turning from us thofe Plagues which the trying Sins of this Nation do cry for, .: . V„

Preferve our Religious King % with the reft of the Royal Family : All our Magiftrates and Mini-tter$ } all that fear thee, and call upon thy Namc^ all our Chriftian Brethren and Sifters, that fuffer Sicknefs, or any other Affli&ion or MHery j Efpe^ cially thofe, who any where do fuflfer Persecution, for the Teftimohy of thy holy Gofpel, grant them. patience to bear thy crofs; and deliverance, when, and Which way it fliaU feem beft to thy Diviiuy Wifdom. And, Lord, fuffer us never to forget our laft end, and thofe Reckonings, which then we muft render tftuo thee. In Health and Pro-

P } fpenty^

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fpsrity, make us mindful of Sicknefs, and of the evtt DSy thatfis behind, that thefe things may not overtake us ae * * &w*, but that we may in good Meafare, like fr «*/* Vkgjint^ be found pr epar'd for t^e coming of Chtiflitht fweet Bridegraot* of our Sovls. And jidwr* O Lord moft hoi? and juft, we coitfefi that thetfr is no Caufe, why thou (who art fi> much dtfpleafed with Sin) ihouldeft hear tlte Prayer of Sinners j but for his fake only, who forTerod for Sm, and finned not. In the only Me? diatioti therefore of thine Vernal Son Jefus our Lord and Saviour, we humbly beg thefe, and all other Graces Which thou knoweft co be Needful for us, {hutting up thefe our unpeffeft Rcquefts, in that mfi hoi) Prayer, which Chrift himfeif hath taught us no fiy urrtD thee,

. Gut Fstker which *rt in Heave*, Ht&owtA he thy }Same y &c.

7ty Grate? 0 Lord tyf** Cbrifi j thf Lobe 0 Hfd* Vtnly PMhtr \ thy Comfort cud Cenfolatid/t, 0 Hely tmi Stuffed Spirit, be with »s s And remaitt with tu y thai Night, shM tvermore, Amen. r iTbai fkluting one another, as becometh Cbri-jfoawv who are the Vtfielt of Grace* and JZmffes of the Holy Gheft, let them in the Fear of God depart efrery one to his Reft; ufing (brne of the former ffrivate Meditations for Evening.

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P*ty tri/A to* fmify awgt Qqn. Mm falbpefk he Btmifo* 4 Bmt nutk ihtGbu&k y*$k SaJlM*

ALmigbty God *i|j bare &W&K w»&qfipe& not Only iO » /rwrf* Mtflfter, fey friyajf toftns and Families \ hut ajfo in «_ «ntrt f#j#«fr fort, of all the godly joined ftgetber in a vif&jp Cfow**; Tfaat by thifc Mfaoa fee way bp feoofta moaly to be tbttit/ttd £«tf of j?v^#»*ir Perfon j but atfe of the CreatUrW «he *&fc 8V *«**/*/ World. ■

^a</?. But wty do oot we ChtfivH* ^qjfar the Mm, keep d#&W*k oo thfejiaw Serengfe Day, whereon it was kept under the 0A< T<$^

I aafwer.- Bectufe that our £*"< ft/W (w& » the * Lard of tfee SMttb, aod who* % f £«? it ielf cwnmadds up to hear) did afeer it fromihat Sevrwrh Day, to this frfi Day qf iftp Week; whereon We keep tbe<£4&*& For the holy Evangdift notes; That ow Lprd <^nae kft* the midft of the Holy AlTemWy.ofi the tw$ &£ Days of cbe two Weeks *fitawd«*ply:&llQ^flg hit Refurw&toivand then il^jtd the C^i)«?li, |l breathedo$ the Apoules the Afoft Ghoft, and gave

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be did id zjolem/t iwnaer every firft Day of the Week, during the forty Days he continued on Earth, betweeo his Refurre&ion aod jjceu/ieatfar the fiftieth Day after, being the firft Day of the Week, the Apoftles were aflemfcled) during which time he gave Commandments unto the Apofties, and *ffake unto them tho/e Things which appertain to the Kjngdm cf Goi> that is, teftruftcd them, how they fbould throughout the Churches ( which 'Were to be Converted) change the Sabbath to the ^Lord's Day; the bodily Sacrifices of Beafts, to the Spiritual Sacrifices of Praife, Prayer, and contrite Hearts; the f Levitical Prieffhood of the Law, to *le Chriftian Mkiiftry of the Gofpel; the Jenfi Temples and Synagogues, to Churches and Oratories; Tthe Old Sacraments.'of Circ'mntifim and Paffover, i6B»ptifm and die Lortts Supper, <£?.asoiay appear- by the like'phrafe, A8s .19. 8. and J8s *8. 2, j. Cob;*}* 1 x. Put for the whole frmm of fonts ©Octane, by which were wrought all thefe changes, Where it took EffecT:., So that as Chrift was Torty Days inflrufting Mefes in Sinai, what he fliould teach, and how he (hould rule the Ckurch binder the Law; Fohecontinu'd forty days + teaching his Difciples in Sion, what they Ihould preach, *nd how they fhould govern the Church under itisGofpel. And feeing it is nianifeft, that within rfholeFort^ Days, tfto$apj[>ointed what Minifters

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fhould teach, and how they fhould govern his Church to the Wbrld's end;' it is not tobedoUbN ted, but that within thofe forty Days he likewife ordained on what Day they fhould keep ihpw Stb* hath, and ordinarily do the Works of their Mini-ftry j cfpecially feeing that under thfe Old TTefta-ment, God (hewed himfelf as careful both bfy "his Moral and Ceremonial Law, to prescribe the Time j as well as the Matter^ df his wor/hip. Neither is it a Thing to-be omitted, that the Lbrd^ * who hath Times and Seafons in his own Power, appointed the firft Day of the Week, to be the very Day v b wherein he fent down from Heaven the Holy Gfofl upon the£poftles;'(b that upon that Day they firft began, and evet after continued the piiblick exercifing of their Miniftry* in the c preaching of the Word, the d ^dmiriiftration of the. Sa» laments, and the e looting of the Sins df Penitent Sinners. Upon thtfe and the like Grounds, ^Atha* vafim plainly affirmeth, that the Skbb&th Day \i?i$ changed by the Lord htmfel£ ' :l

As therefore our Communion ts termed {he Lord's Suffer } becaufe it was Jnftitiited of the^Lord, for the remembrance of his Death: So the Chriftia^i SMatb is called the * Lord's Daj y becaufe It was or-Gained of the Lord, for the Memorial, of h1$//fr* Urn ft ion. And as the Name of the * Lord* ho; ,~n—; : ; y . ; -m,^ ■^"•? l -" < , ---"v

1 Aft$ t,i, * Aftsa.i,&cv « ASsi. 1^4. * ASs 2.38,41, & ' Aftsj. 38. t a than, in froptifpicio hogL-ric fenf, g Rev. *,«!<>. The Scripture of the New Teftamenr, f give£ not thjs .honourable Title to any Thing, but oidy to the WeBed Sibbath; and Holy »|»pper. For as he fubttitteted the Lord's Wppcr infttad of ffll -f aflbver, fiwiid he the Lord's Day, m tfce Jc wfl& StfbatiiVltodm; NComj.j* . ;!, r :. £•..:::/-• ^, X^.~^ :-vu,i <■ -f!

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nouretb the one, (b doth it the other: And as the Lord of tbe Sabbath, by his Rjyd Pcerogative, and Trtnfctnlcnt Authority, coui<±, Co he. had alfo Reafon to change, the Holy Sabbath from the So* vetfi Day to tb*+ whereon we keep it. For as concerning the Seventh Day, which followed the $ht Days, wherein God nnifhed the Creation $ there wasnafuch prtcife Institution, or Neceffitj of fan&ifyin& it perpetually, but foch, as by the lame Authority, or upoo grester Reaibn and Occa-Hon, it might very wefl be changed and altered un» tofoHM other Seventh pay. For the Commandment doth •not fay, Remember to keep holy the Seventh Dy, text followimgthe Sixth Day ej the Cw ti*» t or this, or that Seventh Day: But indefinitely, remember that thou keep holy k 4 Seventh D*jh And to (peak properly, as we take a Pay for the pijlinftio* of time, called either a da} nttw*l % coo-Ming of x4 Hours, or a day miftidy conOfting of '%% hours, from fun-riling to fun letting; and with, al cortfider the SunftaaJptgftiMix. noon, in * Jo/b*f$ time, the (pace of a whole Day; and the Sun *go-fa fak Ten Degrees, {viz. Five Hours, abnoft half an artificial Day) in EteebidPs time; the Jews themfelves could not keep their Sabbath upon that frecife&rid juft Diftitttion 0$ time* called at the firft, the Seventh Day from the Creation.

Add hereunto, that in refpeft of the e Diverfity of tyeridia*}** and the mmptel rifi*g and feting of

*WoJphnChrottolog.deTtmp.l.i.cap.i.p.^i. *LegitfufaAtt-t|A fft fex diebus, tcrrcois negociis u*cmd>ere; fcji&ni, drrino Culm dare operas*. c jfoJk 10. n # ij. * aKH*gtaa>.u. « Gki« ftoph.Hclric.Sy^c^nt. Theol.cumJudgeis^.JpSak .

the

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the Sun* every Day varietur in foot* Place 2 0*4>« wy in fottie *jjf r i» Otter* a mMrf Day: Them* fore the Jemffi feventh Day cannot predftly to kept at thcyiaw /»/*** of time* every where in the World.

Now our Lord Jefus having AuthoYky as *Lori &vtr the BMtthy had Iftewife now far gfeaeef reafon and occafion to tienflate the Sabbath from the Jew/fit feventh Day, unto-the Firft Day where* 6|» Chriftians do keep the Sabbath.

1. Bccaufe that by his Refurrettiou from the Dead, there is wrought b <* new'Jfiritmd Cumon of the World; withdut which all the Sons off jiddd had been turntd to everlafting Deftrnftim, and all the Works of the firft Creation had mini* ftred no tonftlaion unto us.

a. And in refpe&Of this nelw fpititua-1 Crea«' nen, the Scripture faith, That • di Thing sr§ ptffed a iw/, a*d all Things are. btcomt mm; * mm Creatures, * nttt People, f new Meri, « mm Know* ledge, b mm Teftathent,' new ConfamndmeBt, * »e* Names,' new Way, turn Song, m *«fr Garment* n nm Wine, aw Veflfels, • lietv Jatufatere, p «*ar Heaven, and a *ep Earth. Arid therefore of no* ceflity there mud be' infttadof the old, a *m\\ Sabbath Day, to honour and nratiebur Redeemer, and to fttedhate upon the wot K of our Redemption, and" to fo*w the new change of theOld Teftarffcot. » 5. Becaufe that on this Day ,Chfifi reftcd from

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all the Sufferings of bis Paffion, and fimfhed the glorious. Work of our Redemption. If therefore the finijbing of the Work of the firfl. Creation, whereby God mightily manifefted himfelf unto his Creatures, defervM a Sabbath for tofoiemntiethe meihdrial of fo great a Work, to the honour of the Workers, and therefor- God calk it a mine holy Day :. Much more doth the new Creation of the. World, affetfed by the Refuire&ion of Cbrift, (whereby b be mightily declared himfelf to be the Sen ofGrt) deferve aSabbath, for the perpetual Commemoration thereof, to the Honour of Chrift* and there* fore is worthily called the 'LorfsDay. For, as the deliverance out of the Captivity of Babylon, being greater, ^ took away the Name from the Deliverance out of the bonda ge of Egypt : fo the day where-, on Chrift finished the Redemption of the World, did morejuftly deferve to have the Sabbath kept oir it, then on that Day, whereon God ceafed ftom creating the World. As therefore in the Cre* ation, die firft Day wherein it was finiflied, was confecrated for a Sabbath .• So in the time of Re-demotion, the firft Day wherein it was pcrfefted, muft be dedicated to a holy reft; but ftill a feventh Day kept, according to God's Moral Commandment. The Jews kept the lafi Day of the Week, beginning their Sabbath with the c Night, when Godrefted: But Chriftians honour the Lord better, on the f firft Day of the Week, * beginning the Sabbath with the Djjy when the Lord *rofe. They kepr their SdbbatbAn remembrance of the World's

'« ' ».*: i i 'nii . rii<f..i>r" ' . . » . • ■'■!

•Ifi1.58.j3. > Rom. 1.4, ^JUv.inio. *Jcr.23.7,8.*Gen.a,v

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• 'Ila.jS.ij. > Rom. 1.4, ^JUv.^io. * Jer.23.7,8.* lev.*}.ja, NfMS'JW* f M«tth,i*.|. • A#s*o*7,|i

T, Creation:

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Creation : But Chnftians celebrate it in Memorial of the World's Redemption; Yea, the -Lor^VDay,, "being the fir ft, of ^hc Creation zad Redemption, 1 puts us in mind, both of the making of the 6td t and redeerriing of the Nlfw World. -As therefore under the Old Teftament, God., bir the Glory confining of * feven Lamps, faucn Bran-cbcs^&c put them in remembrance of the Credit-on, Light, and Sabbath's reft : So under the New tk-fi anient t Chrift, the true Light of the Wortd r zQ-peareth in the t tnidft pf the feven Lamps, and fey}* Golden Candlcftkks, to put os in mfnd to honour our Redeemer, m the. Light of t$e Gofpel % on tlfe. Lord's fcventh. Day of reft. And feeing the /_f-demption, both far Might and Mercy, fq far exceea-eth the Creation \ it ftodd with Great UeafOn, thl_: the Greater Work IhoUld carrythe Honourx>t ^the Day. Neither dbtb : the: , Honouraltle Title of thje Lord's Day dimiuifh the Glory pf the Sabbath fyik father being added* augments the Dignity theYeolj as the Name'^4i*/;;added untojiyifo^, made v *t1(i_ Patriarch the more Renowned. \\ . .. ' i' !"

[ The. reafon taken from the example of Gdd$ hftkg from the wqrkqf the €rejiti6np\ the W6ty& cohtmuedjri force; till the SoQof'Godceafid'W^Hx the ^or& of the Redemption.^ the World^'atp then tjie former 'gaVef place topttie'Jatterl '" ^ ^ ^. 'feecaufe it Avas.forefold'in.thd Qtd teflMf, that'thtf Sabbath' flioulcl be kept (under the'fofc feftjminhotiiht.ftrft Day of the Week.. •"* ^ m frft, 'inite'i'ioP/^^Kchrisa-rM

■%u ... *Exod.»yiji. r tJKer.-fvij. :'.B.Gep.j„ at*. .1 :*

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* a » ■ ' * ■ r *

ey oichrifi, and ,hj$ Kingdom; it Is plainly fpce-'told r that tbete ftjouW *bt atokmnJOaj o/^Jfemr Ming, wherein dtt.CfotjFs Peopfajbould mfftmqly ctmf together in the Beauty tf Hw*efs. IflfonjMCh tbajt % P9 Jttm (of Peace) Jhaii he »fa» tkqfe i Families, thitjn that Feaftwll tut-go uf to Jerufafa* (tfcp Chiircb) t,o worfhif the King, the Lor/l of Hfffis. "Now on what Day this Holy Feaft, and Affembjy "Jboujd be kept, />«>*/ /hewstb jjljaiofy, w QV. t it\wb\ch \ya$ a.Propfoecy tf Cbrift, is appears, ^kfef^»j.4», /Ufrs^iL-Bphef,%, iq. as'aj&by >be content of allfhe frap, asfrom witmfletb. Tor, (hewing bow cbrifl by bH J^oomwioqs 3>ea"t|i. fhom be a* 4 Stwtyetfta'ofjbeBmlAer,, Jf thief Ruhrs fif^yfe^ and jet fy fa gfortQUJ fo. J fyrr4Bbn x fi^U.^meil^cluef.S$Qtte^tke Co*mtr: jft'V wiikBtb tfjewboj* Qjuph jpjfccp jfloly.ffer jpi^wherwipoa C/fr$0 flspuJd ^^.tbis^'oj^deif. 1$.Wort,. laying? j| £fc U ih O^jvH^ thl^ $*th cfM^y tet&m$(fanfitfygUiwJfi, $n&, Jewing that upon this I^y!,.j^t x wlu^"^fr(ai^^ gWft appear^ to^fl^nfoc Get Mtafy-fm

Whole .Chyr^ivftertheilvw, Z*^^f, rottftcfe-jtefraiie tbe|ty^<#r^V Rcf«ixetijl»<** RffliBs? ehay alfo (aw ,by tfc$all ofylaU^bnltJie-fiith pa.y f tbat jao^he^me pay \pltMtt ffaptdfoifiskf york $ Mails RoMvpiw*, A«a allutfjnjg. no. *he\6peeQb of £m« to Rutb f fieef..mta tfa. Attwmi'lfat M§f jfar, Jbould reft in ,bis^iyc^|l tfreif oabbath. {fey. And hejjatheretK from tbat Speec h/ Ge n, jt.'gn

♦Pfil.ij*.}. -*&tth.i*a*. Jtaufctt*. *£#**.uport Gia.ftl. at. H. Brntbttn Require of Confent. p. Jo,-ji.

tbe

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tbe firft Day, £** fAro; h Uebt y thu the jftfq^far ftould rife on the jM Dydffhe Wi*k> from ©eatfc to Life, ami caufethefpnitual Li^ofthe<3pf^l to enlighten the World, that lay in theihadojvof Darknefsand Death. The Hebrew Author oftbe Book called, * ithcr Olsm RMi y Uf.j* re cord ed many memorable Things, rthiehwere done vpoft the firft Day of the'Week^as to many .Types,.that the chief Wotflrip of God HiouM '(under the M* Ttftwvtt} be celebrated upon this 1 Day. As, tha bn this jO^y the CkuJtfGofs W&fr firfifa mfo* hs Ycofle. Aaron ami hu xMmt'n frjk "cxt&ttt timr'+tisfthood: Mftp fitkmtfhH^fedhUP^ fbe Phxcesrfhis feofhfrfiiofind^i^kf^tMfttk $el ' fhxt it, was tfafxJtpity, whtniri Pirc'&f&a&d jrm l &eavt». The/ftf 'fr*y /if. 'iteWorUL of tfte iV^oftiie S^^,ofthe j >fb4t,'l&& AlllnaaW;

~ «*» * .^ww^^^^ ^.^y^.^™, ~— r w.. -.^nb|y Send tor<tf£t the fitters, iM^'thm'Trip*® '***

our torttl t>4jf mfftMobty fyxlteir Ip&bthpq ?*

<r Hurmnttaf thr Bi^t L n<gxnkcnChrift (hfflkft

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^a^TEjay BrqpSiefiidief tk^ ~keefiit& cftbe StSSiuh up-&t)oc.frft.D$t$ltheWeek+ \\ thisMyfiery was jfo cjearly feen by the Fathers, under the fhadows -©f the QlcLTtjlsmewt : Sure, the "God of this World Jbathjdeeply- blin4ed theit Minds, who-cannot fee the Truth thereof under the,*J(hjning Light of the jGofpeL Therefore this change of the Sabbath pay, uoder the New, was nothing but a fulfilling jbf that which was prefigured and;fore*prophefiea vnderthedldjXei^afnent.. ., .', ,'.f.. According to their ■&*$* Mind and ,Com-mandment, and the dire6tioji of the Holj Gbofi '( which always affiled t^ejn, y» their Mimfimd Office) the Apoftles in all the Chriftian Churches {which t&ey'pjantedj °*»fl'*«4 That the Chrifti; ans -{hould l^eo jthe Holy, jSab&adi upon that fe-venth Oajs Wpicb h ; % tnejj&#' Pay of the Week* \Qmcfr,^i^^^htrhgfor $<S*iats r at I.'fove

{*otas. Suffer x ™ Jo.te^ntbqr. jwaIP** tbe.Lorjfs jfretfh,t$ hi tpn$£$e. tq VJjich. Words, note*

im»" J -~-*-"■ -

. • ,*C?r.,f 4. ;t.i Gw.ifi,2. ,8 The SjprlackTranflat£fl£tyth. Quum congregamini non, flout juftum eft, In die Domini floftri couiedhis & bitfhhr.' The Arabian Tranftat ion aMb haih tfaos:-Non t«i«lJfislfcHbiris^iKVcre.tUrtta:Dwi^ |^:vitteflet&:Th»cfctancancim:(St«ek Copy, there *rea& friB.afVf/itKir,, dwnJLord'j Day, added -fa every, fit& Out, <&. ~ tCof.U. 10,05, ?$.::;. ••:.-.?.,..> ; -.-. oi^Jr . .

2V: J 3. £v«Tf

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. %ty #*a<tfceof i&fett% 225

-■--■■_

3. Every jirjt day of the week which fheweth a perpetuity.

4. That it was ordained in the Churches tfG*> lath, as well as ot Corinth; and he fettled one uni* form order in all the Churches of the Saints: Therefore it was aniverfal; - ;

. 5. That the exercifes of this day were * CoEettions for the poor (which appears by Alls 2.41^ and Jtp* ftin MarJyrs TcllimoQy mi ; J were

gathered to* the holy Affembly after Pnyer % preaching of the Wordy and Jdmintjlration oi the Sacra* ments\ Therefore it was fpiritual. ^

6. That he will have the Colle&ion ( though neceffary) removed, againft his cqrxiingj left ic (hould: hinder his preaching: But not their holy meeting on jhc LordVday 5 for ic was the time ordained, for the pubjick worfhip of the Lord; tohich argueth a neceflity. \, • <

And ia the;fame Epijle Saint P aul^qrt Acth, that he covered them, none other Ordinance, or Dodrine,* but f tot/at he had received of the 1 Lord. Infomuch that he ehargeth them, tlm\\.Ifa#y Man think bimfglftq he a Prqphef, orffiritualy let him ac~ kno\vkdge r ±ha£ the things, that I write umpyou^are the Commdkndments of the fjords , But hp, wroff untQ them, an$l prdained stmong them, to keep their Sabbatht oa the jfrft y d4y A q£tt# weefe; Therefore to keep\tjie Sabbath Qf^t6af : dayy is,the .v c ery Com*

- * As the phrafe of breaking fftrfaj, comprehended! alforher fir* ercifes of RefoiQfl, A6te 20.7>. 'So thiiphrafe of lw'"gty'»ftt r ** comprchenaeth all the other Exercifes of the Sabbath; Arid why (hould Ac Jptftti require the Colleaions to be made i>n the firft, day of the Week, but becaufc that orrrhis day the hofy*AtfemMy Was held in the J/tf It* .xims? JiQta.ji ». 23. || Cor. 14.37.

^' mandment

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»s* 1E*e ftamii !*#?♦

df the Lord. And how din he be either a true Prophet, or have any Grace of God's Spirk in his Heart, who feeing fo clearly the LordVday to hare beenmftiruted and ordainM by the Apo-ftks, w31 not acknowledge the keepingHbry of ttc Jjrtfs-dai, to be a CotumaaamentcXthe Lord 1

The Jem coniefs this change of the Sabbath to Jjave been made by the Apoftles, Peter Alpbvn. in Vial*, centra Ju&os, tit. n. they are therefore more blind and fottifh than the jews, who pro* phanely deny it.

At * Treat likewHe St. Paul, together with Se-Tenofther^Evangelifts of the Church, Sopater, jirifiruxhas, Secundus, Onus, Timotbtuh Tjcbnus, md Tropbmus, and all the Chriftians that wene Ytiere, kept the Holy Sabbath on the JftfDay of *he Week, in praying, preaching, and receiving (bclorff-Sapper.

■ Afld tt is a thing to be noted, that Luke faith f&b, that the Difciples were fent to hear Paul preach; bat the Diftipies heiag come.together to break ftnoi ufentbefrfi Day of the Week, that is, to be partakers of the holy Communion, at what time theLord's Death was by the preaching of the Word ftewM, x Cor. 18. %6. Paul preached unto them, Src And that flone kept thofe meetings but Chriftbms, WboareealW TM^ks^s 11.16. But at Pbilippi, where as yet there were no Difciples, Paul is laid to go 00 their Sabbath-day to the place where the Jews and their Profelytes were wont to pray, andtherepreacheduntpthem,^^,id.ia > 13. Se

•Afts ic* f.tcc

that

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-ttotk is ascl«5Vj5iS tfce&«, Jtftat \t w*s.tfj ! e,£hn-it*os uMfnanper, |o * paft 9^ tfw f«/#,(c-Vflwh |>ay, a#d #> fcepjhe $?W& *W i*Wr boty meetings op MM ;Q?y *J «fc J%Pf- A$ wJby dq$h St* ftV <%ty !foM*e £orjT/ to ; l>w fo qayfe it was a p*y Jfpowp#> I* MnetaJTy ,&ep,E,h^ Iy» t9 c|ie ppnptv pf jihe .4«<*$# («# xpjj; frj

Pqith to *.& Hppn Iftat -Dfcy) jt^o^gjiQUt ,aj

-St. 3fa# caJPd rtie tJLwl'srQto $e j^her jolty •up £fcrifti»ns *o a tkwtftf jje^mbra^aqf ifc# « *ykmpi*>* \>y chrHTf %fprre#ip,ii irpip jbe JBcad. Awl v»Wx*c Pay, $he #$&&oT&e ?a>

jcayfe *hi|t *)1 ,tte $an#$cat40p jb^jiong}n£ jp jcpis

(1 *<w #V# U in Cforift, flp4 Jrpift &f* -fttfWFy,?

.rp .Qhriftiags* And beetle there .qanJpot .cp^e £

grtfi/fer Autpprity, *ban t^t pU#r# .an^fe i$»-

JlJesi.iQC the lU<ccauil;,^s,the,^^Cf^M»pjf t-fye

World ; Therefore the Sabbath q^jqi^er.5*^ al^f-

ed from this Day* to any otber t 'whim this World

fcftpth,.A44,beRefljitp,.iv>jy tl^e3cfiptu<e spijeth,

that in the/ry?.pja$tirtg a.pd fetthng of the Church,

nothing was done* but by the Ipecial order and

.jdif#wnpfshe^/^j, ; i C^.vy.^.i^r. 14*

& fa&.H%-4' 4&SfiS. t A2friZ$XW apples

.djd wfihiog,biit.>wbat .^y.b^d ^aqra^t .^r f frpjp

ilkfon#ify th^tjie.^^ 901 hpfeuftf %*

^^U'^&c. f R<v. i. xo. Ji/tf/ chtiftiatyu, &c. r ft is the manner of Chriftfanfc to call it tWLordV4a.y. ttcL in Luo. tap:414.

.|iM.*.'s.' : > •

t^,* IS

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.128 %%z lattice of ftiety*

Is. not a Ceremonial Law abrogated, but the moral and perpetual Law of God perfefled So that the fame perpetual Commandment, which bound the Jews to keep the Sabbath on that feventh day, to celebrate the World's Creation^ binds Chrifltans to folcmnize the Sabbath on this feventh day, in memorial of the Worlds Redemption: For the fourth Commandment, bting a Moral Law, re-quireth a feventh day, to be kept holy for ever. And the Morality of this, as of the reft of the Com-tnandments, is more religioufly to be kept of us under the Gofpel y thzn of \he Jews under the Lav; T>y how much we fin Baptifm^ have made a more fpictalCovenant with God, to keep his Com* mandments; and God hath covenanted with us, to free us from the curfe, and to aflift us with his Spirit to keep his Laws. And that this Commandment of the Sabbath fas well as the other nine) is moral arid perpetual, may plainly appear .by thefe Reafons.

Ten Reafons demonftrating the Commandment of tk Sabbath to be Moral.

I. r^Ecaufe *// the Reafons of this Comnrtand-±j ment, iare moral and perpetual: Arid God hath hound us to the obedience of this Comtnand-merit, with more forcible Reafons thain to'any of * the reft. Firft, becaufe he did fdrefee; that irreligious men-would either morecarelefly neglect*® more boldly break this Commandment, than any other* Secondly, becaufe that in the p'raftkt of this Commandment, the keeping of all die other

. con-

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confirtgeh; Which makes God fo often complain, that all his Wo*Jhip is negle&ed or overthrown, when the Sabbath is either a riegle&ed or trarif-greffed. It would make a Man amaz'd ( faith Mr. b Calvin) to confider how oft, and with what zeal and prctefttfioffy God required! all (that will be his People ) to fan&ify the fevqnth Day z Yea, how the Goet of Mercy puhilheth the breach of this Commandment with Death; as tho' it were .the fumm of his whole Honour and Service*

And. it is certain, That he who makes no conference to break the Sabbath, will not (to ftrve his turn) make any conscience to break any of the other Commandments; fo he may do it> without discredit of his reputation, or danger of Man s Law. Therefore God placed this Commandment in the midft of the Two Tables; becatffe the keeping of it, is the belt help to the keeping of all the reft* The confcionable keeping of the Sabbath, i^ the Mother of all Religion, and good Difciplinein the Church. Take away the Sabbath,, and let every Map ferve God when he lifteth; and what will fliOrtly become of Religion, and that c Peace and Order, which Qod will have to be kept in his Church? The Sabbath day is God's Market ef^ for the Week's Provifion; wherein ffe will have us to come unto him, and d buy of him* without Silver hr Money, the Bread of Angels, and Water of Life, tile Wine of the Sacrament, and Milk of the Word to

&

; JcriJ-ia.Ezck.2ou9»3iQ^i,24& 23.38. Nch.9.4. h ExBoMn.

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feed our Souls; * tryed (jold y to enrich our faith; pffecieus Eye-faye, %o h*al our fpiritual Bfiridhefs; ^nd the wfc/Ve Raymtnt of ChriflPs Righteoufriefs, t6 CDver our filthy MafcedneTs. He is not fat from true Piety ^ who makes Confcience to keep the Sabbath-day; But he who can diffinfe with his Confcience to break thoSabbathfox his owaqprofit or pferfurc, his hem vmtx ytc felt, whttckhcr ihe/Air pf God, or trpe Religion meaneth. £dr, of this Commandment may that Speech ttFSt fames be verified :* fi$t thatfoiletb in one, is guilty tf off. See-jng dierefopfc, that &od hathfetfid this Commaftd* ftjent^with fb many moral Reafohs, it is evident, Ibatthe Commandment it (elf is wbr**/.

a. Becaufe it was <:omlanded of God td Add* in Ms innoccney: Wfeilft (holding hfc HAppiftefs, "ftot.hy Faith .in thrifts Merits, but by Obedtencfc jfo Giwfo £*») he needed no Ceremony, fhadow-*rtg die Redemptian of Chrlft. A Stf&ath therefore ofa Seventy day cartnbt be fimp!y kCetemOny. but an efteotial Part ef God^s Worfhip, Cilyjoynea iflnto Man, when -their was but onfe condition of aJl Men. And 'if it was neceftary for our * jfrjf fbrettts to have a SMathddy, to fertfe God in their P*rfeflion\} much more heed their Pefi'eritj to keep the Satiath in the ftateof \hc\rCorrttptioh. And feeing <iod himfetf \&$t this Day holy, ht)W cat) that Mam be holy, that doth wilfully prophatie ft.

3. Becaufe it isone of thfe Commandments which God (pake with his Mbdth, and twice 4 wrott ; withliis own Ptogerstn Tatrfestrf Stone, toitgo*'

f,a 1t utilliiii

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fie their Authority and Perpetuity. AH that Qodk wrote, were nwrji and /wwrn^GommaMlfljcnB, and tbofe are reckoned • Ten la number. If th* were now but an abrogated Ceremony, then them were hue Mf*e Cm mmdim*t %> Tee Ceremonial that wore to be ^awAKis} Ckrifo weie written afl by b J&^ju Bufi thisof tile Sabham, with tile other Niric, written, by God htmfelf, were put in* to the Ark: * No ceremonial Lew was put, to (hew that they (hould he the perpetual Jwfoof the GhnrcJbh, yet fuch as none could pcrfeftly fuW fit and keep* hut only Chrt&

4. Becaufe Chrift nrofenedk,' tkttt h umt ert

to Aejkmy th Moral. Lswi And that the kefi of

them QaouW not fcei^^Jrtiitthi&Kieadom of the

&* Tej**mt»n Infotoach, this * vaboftnm toahth

ontoftbi buftafthtfa TenC0mmd»Jt»atti,4xJt§aob>

tth Me* fa he fault h catod. thtlufiintk* Ki*g*

Jom QfHd#wft;tbax is, he flttuld have no piece

in his Church. Now the moral Law canomandeth

one Day of fevtan© he perpetually kept a HolySab*

tab. And: Cbrift b\mfcWex*refy naentkwetb the

keeping of a Sabhitk among his Chriftians, at the

deftructionof Jerufdem^ about 4% Teats after his

fciUffecriqow By which time, alt the ' A^ti-

i*i. Ceremonies (except eating ©f blood, and things

ftrwglgd; were by a puhlick Decree of all the A-

poftieg q*m afotijbed, and abrogated in< Chriftiae

Churches, And therefore Chnft admofiifhed his

Dtfciples,» tvprajtbaf their fight btootintheWii*

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ter , /for m ffo Sabbath day. Not in the Winter j for that (by reafon of the foulncfs of the Ways and Weather) their flight fhould be more painful and troublefome onto them: Not upon the Sabbath, be* Caufe it would be more grievous to their Hearts, to fpend that Dy in toyTing to fave their 'Lives, which the Lord had commanded to be fpent in holy E$ercifesi to comfort their Souls. Now if the fanftifying of the Sabbath on this Day had been but ceremonial; it had been ho Grief to have fled en this Day, any more than any other Day of the Week* But in that Chrift doth tender fo much this fear and grief of being driven to fly on the Sabbath-day ; and therefore wifheth his to pray unto God to prevent fuch an occa (ion: He plain ly demonftrates that the obfervation of the Sabbath is no abrogated Ceremony, but a Moral Commandment, confirmed and eftablifhed by Chrift among Chriftians. If you would know the Day whereupon Chrift appointed Chriftians to keep the Sabbath, St. John will tell you, that it was on the Lortts day, Rev. x. I o. If you will know on what Day of the Week that was, St. Paul \yill tell you, that it was on eve* tyfirjl Day of the Week, i Cor. 16. 1.

As Chrift admonifli'i, fo Chriftians pra>?J, and according to th&r Prayers, God (a little before the Wars began) warned by an * Oracle^ all the Chrijlh xns in Jerufalem, to depart thence, and to go to PeHdj a little! Town beyond Jordaih and fo to e-feape the Wrath of God, that fhould fell upon that

• *Eufel>.Htfrt£nl.i.c.sr It is probable that this Oracle was that Voice ( biigremtishinc) wjnch,with.aii Earthquake was heard bynight fti the TeQipl t\ mc^tiQrfcJby iofqhw deM:%yin\h l.j.f. i ». * ? •

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City and Nation. If then a: Chriftian (hould not without grief ofHeart, fly for the fafetjoi his Life on the Lord's aky; with what sty or comfort can a true Chriftian *?g/f# the holy Exercifes of Gods Worihip in the Church, to fpend the ^reateft part of. the Lortfs-day in prophane and carnal Sports, or fervile Labour ? And feeing the Deftruftion of Jerufalem, was both a a Type, and an affurance of the Deftru&ion of the WorU\ who feeth n6t, but that the holy Sabbath muft continue till the very end of the World?

5. Becaufe that all the CeremdnialLtiwwzs en-joyn'd to the Jews only, and not to the Gentiles : But this Commandment of the holy Sabbath, (as Matrimony/ was inftituted of God, ii*the ftateof hmcency, when there was but' one State of all Men, ahd therefore enjoy*d to the Gentiles, as well as to the Jews. So that all Magiftrates and Houflholders were commanded, to u conflrain aU Strangers (as well as their own SubjeEts, and Et-y»ily)\o obferve the holy Sabbath, as aippears by the fourth Commandment, and praftice of * Nehemi-*b. AH the Ceremonies were a *' PartitionvtM to fcparate Jews and Gentiles: But feeing th&Gentiles are bound to keep this Commandment^ as wejl as the Jews ; it is evident that it is no Jemfh Ceremony,, And fecing.the fame Authority \\ for the Sabbath, that is for Marriage ; a Man may as well fay, that Marriage is but a Ceremonial La^,* as the Sabbath And remember, tt#t whcreaSiAforr/^is termM but once the e Covenant of God, t>e«*ufe

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ipftituced by God in the * legtnM/tg: The &&*& is ewry where called the sltiath of fa hard tby ($edt becaufe ordained by God in the fam begin-inog, both of Xrt*r, $«r# j*4 Perpetithj : Therefore not Ceremonial.

6\ The Cnmftio* of our Nature: found in the **4»ifeft ypfitivxtf wicked Men* and in che/W mm6i%0^s of good Men to fan&ifc/fwewgf the $aJtath»fufficiently demonftrateth that the Com* mandate nt of the Sabbath \sffiritu4 and jmtu/L

7. Becaufc that as 6m/ by a ptrpitud Decree, made the «• Sun, the Moon, and d other lights ia the Fimamnt of Heaven, not only to divide tbc Dyfrom the Night, hut alfo to be for ' $jga» and for *Se*fi*s t and for * Oi/x, and for h Years: S6 he ordained in the Church on Berth, the holy Sabbath to be not only the appointed Se*fnh for his {oleum Wor&ipj but alfo the perpetual rule, *nd weafiirttf Time. So that as Seven Days make % W&k t Four Wnk$ a Mo»*k y twelve Afcsw a Tear j fo 5w#» ywi make a Sablitk cfXmt; Seven f «&. toiv of Years, make a ?«&/<* j eighty JaktUts t or Four Thousand Years, or after £«rto/, Four thousand Cubits, the whole time of the QU Ttfimeaty till drift by his B'ptifm and ?r**thtng x began the fate of the Nw Tepvmnt, Neither can J here

»Mat»$,£,a. b Nm«iurmvetiram, If*. c Gt«.i.i». 'Job. •.«.&}?.}> Amost.S. < To difHiMutthVwixt Spring and* H«i-veft, S«nmtr and WiM«r, and to fereflww Judgments to cost*. **«*•. 0jp. JacwdttiwaafpolMedfcf Cod's Holy W«fflut> na m in g farcl a l Si g ni fi cat ions ana Promifcj. f One of ths Seven $«pi>ffc We* fto»>tfct otter. bft!<* t S*kktrmmiJ4M<u fMd. 13.11, u.

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ICJe feacftcs rf Wit?. 135

pais ever without admiration, how the merit of Cheumcifton continued in the Onirdl Thirty-nine jubilees from Atraham, to whom it wat firft given, unto the Baftifin of o&r# in Jortlmx Which was jsft (b many ?«*zita rafter * A**fo#» r«-/f account) as the World had continued before from Adam to the Birth of Abraham. Mefts began his Miniftry in the Eightieth Year of his Age: Chrift enters upon his Office in the eightieth Jubilee , of the World's Age: Jofefb was Thirty Years old, when he began to rule over Egyft&n. 4. i.46.and the Levins began to ferve in the Tabernacle at Thirty Yeats old; fo Chrift lifcewite to anfwer thefe ■Figures, began his Miniftry in the Thirtieth ?«fc> lee of Moftty and rtben he btgtn to ie Thirty Tears ef Age, Lake j.a 3. In the midtt of DaniePs laft week; ami To (continuing his Miniftry on Earth Three fears and a half) finifhed our Redemption, and DatthfPs Period, by his innocent Death upon the Cnofs. The moft of all the great Alterations, and "range Accidents, which fell out in the Church, came to pafs either in a SMatieal Year, or in a Year of jF«fe/«, lor Example:

The f Seventy Wetks of Daniel beginning the Firft Year of Cjtus % and the 3439'A Year of the World, contain fo many Tears, as the World did Wetis of Yeats unto that time: And fo many Wetkt *(Te*rs, as the World had laftcd Jubilees. DaniePs &venty Weeksof Years, contain four hundred and

'Index.Chr.apud Ann/Mandi. i*jp». f After M. M. fm. bit computation. Treatfle of the laft decaying Age of the WprW, puV-tffced jhmtpm. ltfoo. ft. >«*.Treat Of the]af| Age,p. 17.

Minety

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ninety fingle years: The world before that~ time four hundred and ninety weeks, or Sabbaths of years : Daniels, period feventy Weeks; The world's fgventy jubilees: So that to comfort the Church for their ffcventy years Captivity, which they had now acr cording to a Jeremy's Prophecy, endyred iq Babylon \ Gabriel tell? Daniel, that at the end of feventy weeks, or Sabbaths of years, that is feventy times (even years, or four hundred and ninety years, f heir eternal redemption from Hell, fhould be effected b.y the death of Chrift, as fure as they were now redeemed from the Captivity oiBabylon. This period of Baniel y containing feventy, Sabbaths, or ren Jufctees of years began at rhe/ry? Liberty grant-'?& the Jews by Cyrm, in the, firft year of his reign pver the Babylonians, mentioned, Ezra. i. i. and ends juft at the time that Chrift dyM upon the jCrofs. From the Death ofchri/t, or the Jaft end <0f : DdMeP$ Weeks to the Seventy and one year of thrift, the World is meafur'd by Seven b Seals, or r Seven Sabbaths of Years, making one compleat Jubi-ice.. From the end of thofl- Seven Seals, the World is meafur'd to her end by c Seven Trumpets, each containing Two hundred and forty Years (as fome conjecture, abopt Four hundred and forty Years jhence the tru,ch will appear:) Enoch, the feventh irom A4aw, having liv'd fo many Teaxs, as there ,are Days in the Tear, Three hundred fijuy-five N was . predated of God in a ; Sabbatical year, d Aloft the fevep'h from Abraham^ as another Enoch, u

„ »Je^.i5.^1,12. b Rev.5.i. c Rev 8.2.&P.7. Napiez onxh$Jpoc. 4 Pi ripofitiori 6, 8, 9. and his Refolutlon. ' * Pont. Of tne laft age of " t!ifc VyorJd x pa£$ 1 *. J5*(M, 2. Index Q&r. . ' '

.. / " ' ^ burlid

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buried of God, but born in a Sabbatical. year ot the World, two thoufand chree hundred and feyentv feventh year fince the Flood (after a Broughtox$ Computation) is faved, as a new Noah in a Reefl Ark) and lived Builder of the Church, fo long as JVWr was building the v*/i, one hundred abfl twenty yeai?s. The prqnpife was. made to.Abr4-ham irt a Sabbatical yeas, being tjie two.thouiartd and twenty third.)ear of the Worid. .The (ix$h year of Jojbua> being two thoufand five hundred years from the Creation of rhe World, wherein tfye land wa* poflefled, and divided among thechildren oflfraely was a Sabbatical year, and the b fiftieth ^Waf-lee frdta .the Creation of the World. 1 At this year fliafes begins his Jubilee^ by which (as with a chain of thirty Itnte) he tyeth the parting of Canon?i pojfefftov to the Jfraelttes by Jcfbua^tQ the opening of the Kingdom of Heave* to all Believers by Jefus.* And fo carrieth the Chuychof the Jews, . by a c joyful itream of Jubilees $ from the Type to the Sttbftanct, from Canaan to He(iven s iiwxi jojbus to Jejfcs^Vov Chrift at thie end 9f i*fo/^j*s thirty lubilt&jmd the beginningpf the thirtieth year 9? his Age, at bis Baptifm ppeneth £fyaven r and givts the ckarefi. Fifwn pf the MejfeJ. trinity, that-.wsjs feea fince the! .World bflgaa And by the filver-Trumpfi r of his G^/ proclaims^ according to> die TProphefie of" 1 * i/S^" efeiliat Redefflpcioirto^atl . that r?peui: and beUeyjet inhinu.^ .> v^ <. • ♦

a ^^*«» , scqncent.^.Ai.i43o, Dcut.'3?«4.' PQnt;#<^.'&Sca* ligcr,BncJiol. b Ponc, p!ti *Bu^b\CJrtf.^]>Wyf«AJ» 1500..,,* Jubilee fomc derive pf trumpets Qi^Ranis-hgms, VJieircwitli 4 the Jtibifie wasftun4?^: Others ftoai.JuM a ftream,"becajife they carry ^ to the death of' Chrift > the Awhor ofoiir .eternal rett ana jdy. *Ifa.6i.i. Luke*\<8, * •■'"*• * * AlM

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Andthe Year of our Saviour Cbrift's Birth, be* ing the Three thoufand nine hundred and forty eighth of the World, was at the end Of 3 Saiijrti-ad Year, and the 1 * Five hundred and fixty fourth Septenary of the World. Mofes maketh *he com* mon Age oF all Men, to be ten times ftve*, Pfel. too* and tvtryfiventb ¥eat, commonly jjroduceth lomeisotable f change or accident in Maris Life: And 110 wonder j for, tx/ fiipfocrdtts affirmeth, a-Child in hisMother^Womb^on the feventh Day, ibf Tlis Conception, hath all his Members finifl&f, and from that Day groweeh to tbefetfeftion of Birth; which is always -cither the ninth or fe-*enth Month. At Seven Years old the Child csfh trie Teethe and receives new* And evety ievemh Tear after, there is Tome alteration or change in Plan's Life, especially at nine times frv$n % *\ikCIt* mafterick YtzVy winch by Experience is tfound to have-been-fatal to many of thofe Learned || Men, -who have been the chirfeft Lights of the Worfcd -i And .if they dcap'd that Year, yet moft of tbcm foave departedtHisLife invfeptenaryXiar. %a&eck dyM in the Yearcif his Life Seven Jmndfi*d&v«iKy feven. c Methnfdtm y the longefft Liver ctf, the ^ns of Men, dy*& when he toegan toenten his'Nine inmdredund feventicth Year, Jfcakim&fW when

. * A*. of tbckft dcarymg Age efltbe World, f. t*** J, ** ••***■ ftttnm eft in plerifque omojbusTfy cmum turn pciinulo 8 t tl a d c Idiqua venire, tut corporis maffl^gri^ris^ Mttnimicgritndinis. Jul.GtfmX.ii.e.j. rt^./W^4#e^~ mm. lilipo*mtto&XKt*^u*w

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he had iiv'd Twenty-five times fcven Years. Jaeck when he had h>M Twenty*one rimes feven Year*. &avid a after he had Uv'd Ten timet Seven Years. So did Gak* t redid Pttrsrch, who (as Bodin no* teth) dVd ^ thc famc Day-of the Year that he was/bom: So did the Maiden Quten *EUz^th y of Wcflfed apd never-dying Memory, who came into this WotM, the Evetftht Hattvitjiftbe t/ejfed P/rgi* Mary; and went out of this World, on the Eve of the Annnncimm iftbelMejrkfi* Mary. Bpp<>cr*tes dy'd in the fifteenth Tqieuttr}. * Hierom % and lfotTAtcs, in their thirteenth; Pliny, Bartoim, zndCafir, in their ctghthy?pf«Mr;. And t $fa» m de tetnporibaty who liv'd Three hundred and fixtyone Years, dyM in the V\fa*\ax&feptc»*y of his Life. The like might be obferv'd of innume* rabk othem. And indeed, the whole life of a Man is meafur'd by the Sabbath: For how man* Years foever a Man hveth fierce yet his Life « but a fl Life of Seven Days ntuitiply'd: So chat in the number of Seven there is a myiticaj perfection, which our Underftandhig cannot attain unto.

All which Drpint Diftofition of admirable Things, woftby Sevens, cans upon us to a continual meditatiooof the bieffedfeverttb Dig SMtth % in knowing and worthing of God m this Life: That fb from Sabbath to Sabbath, we may be traaflated «othe eternal glo ri ous SMvtkvi Reft ai>d, Bltf* in the Life.jp come*

t*«lfti. £**»/«. l^<MK^t»virMUmfi^&0ieauii>,mt aovMvu*. Fao&tivmi r«* Mn*c& Afcuw^ JnB* A a*.

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By Ihe confideration whereof, any Man thac looketh into the holy Hiftory, may eafily perceive, thac the whole courjeoi the World is drawn, and guided by a certain chain of God's Providence,

* difpofing of all thmgsin number jneafurt>znd weight. All times are therefore meafured by the Sabbath: So that Time and the Sabbath can never be fepa-rated. And the b Angtl fwears, that this meafurt of c time (hall continue, till that time fhall he no more. And as the Sabbath had its * fir ft inftituti-bn in the firjl hook of the Scriptures ' y fo hath it its confirmation in the Ufi. And as this Book doth e authorize this day; lathis day graceth the Book: In that the matter thereof was revealed upon fo holy a day ; the Lord's revelation upon the f Lord's Jaj. As well therefore may they pull the Suo, Moon, and Stars out of the Heavens, as abolifh the holy Sabbath (times mete-rod) out of the Church: Seeing.the Sabbath is ordained in the Church (as well as the Sun and Moon in the firmament) for, the diftin&iou of times.

8. Becaiife that the whole Church, by an * uni-verfal confent, ever fince the Apeflles time, have ftill held the Commandment of the Sabbath, to be the moral and perpetual Law : o£ God; and; the keeping Qf the Sabbath on the firff dayof the week to be the inftituciqnof CbriflwA ti\$ r Jpo/iles~

• ■ ■ j \ .. \ t j 1 ,'r -^ .j s .•'.•. ,;'» —■—» 1 .

• Wiffl.11.7. Wolph.Pro«m.Chf6n; ;|< RcV.io/9. e Tempuseft i€TOg^mundtnarum-dt ifa t io extrinfceus ubf e ivaia , * H. Wolpfa. Chron. c. 11 Temp us aim muirdo coepit, & tftie defiftiturum eft. Ibid* c GdU2.3. f Rcv.i.k* *Siquidhonimtotodicperorbem fimquentmt Ecdeii*; i:Na«i hoc qcin Ita fatiendum fit difputare, ii^lcatiflima injuria «fc *iug.Btift.iM*d?**.

i - , The

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£f)e lattice of jdietp* 241

The * Synod, called Synodtu CoUniefis, (kith, that the Lords-day hath been famous in the Church ever ftnce the Apofiles time. b Jgnatitu Bilhop of Antioch living in St. Jobnh time faith* Let every one that loviih Chrift, keep holy the Lortfs-day, yrenotvnid by his Rtfurre&ion, tohich is the Queen of days, in which death it overcome, and Ife is fprung up in Chrifi. • Juftin Martyr, who lived not long after him, fheweth, how the Chri-ftians kept their Sabbath on the Lord's-day, as Wti do. * Orige», who lived about one hundred and eighty years after Chrift, fllews the reafon why the Sabbath is tranflated to the LordVday. • J*-l»flim faith, That the Lords-day was declared Onto the Church by the Refurrettion of the Lord upon that day. pexillo caepit haberefeftivitatemjuam, and byChrift it was firft ordained to be kept holy. And in f a-nother place, that the Apo files appointed the Lord's-Ay to be kept with aS religious Solemnity, hecaufe that «fon that day our Redeemer rofefrom the dead; which dfo » therefore Called the Lords-day.

As therefore * David faid of the City of God, fo may I fay of the Lords-day, h Glorious things are ' fpoken of the day of the Lord: For it Was the birth* jty of the world, the firfi'day Wherein all Creatures began to have being. In it light was given Out of dvkhefs. In it the Law was given on Mount &»«. In it the. Lord rofe from death to life. la " the » Saints came out of their Graves, aflu«

" " " ■■■,.. , —1 m - . ... -• ■■•■■ j -»

*Synod.Col.pari.9.c.9. *> Ignat.adMagnfcf. cjfol.z. d Origeq. h ?milia7.fupcrExod.i. c Epifl. ad Janitor. 11^.0.13. & ad Caful.E-pm.86. f ^«g.detemp.fer.3 ji. 6Pfal.87.3. * ^g>detemp.fer.25T.-

k f A' Conc -Conflr. Can.8. WbbhiiChr.lih. 1. c. io.Muff.Biponu POftDora.Pafch. lMat.27.y2.Codoman. AnntL Anlimd.\%.i%.

ft ring

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ring that on it Chrifiians (hould fife to newnefs of Life. In ijt the Holy Ghofi defcended upon the Apo-files. And if is very probable, that on the fevenrh Day, when the a Seven Trumpets have blown, the curfed b Jericho of this World (hall fall, and our true Jefus Ihall give us the promifed poffeffion of the heavenly Cm am.

He that would fee the uniform Confent of Antiquity, and Practice of the Primitive Church in this Point, let him read c Eufebim\ Ecclefiaftical Hiftory, t /i£. 4. cap. z^. Tertullianilib. de Idololatria^ cap. 14.Chrjf.Serm. J. de Refurretf. Conflitut. d A-poftoL I. cap. 37. Cyril, in J oh an. 1. 1 %. c . 5 8. Of this Judgment are all the found new Writers. See pox on Rev. u 10. Bucer. in Matth. \x.i\. Gualt. in Malach. $.hom. %y Fulke on the Remifh Teftam. Apoc* 1 • 1 o. Chemnit. Exam. Cone. Trid. par. 4. de die-bus f eft. Wolph. Chron. lib. z. cap. 1. c Armin. Thef. in 4* pracept. and innumerable others. Learned f Junius (hall fpeak for all; Quamobrem cum dies dominicm % &c» Wherefore feeing the Lord*s*day is loth by the fail ofChrifl f viz, his Refurreftion, and often appearing to his Difciples upon that Day % ) by the example and infiitution of the Apoftles y and by the continual pr ail ice of the ancient Churchy and ly the tejlimony of the Scripture, ohferved andfabftituted into, the place of the Jewifh Sabbath: Inepte faciunt, they dpfoolifbly, who fay, that the obfervation of the

1 Rev. 10.7. b Jpfh'. 6, 13. c Aug. ad Cafulam. Ep. 86. & adJanuar. 119 .c. 19. a Aug. Ser. detemp. 2J1, & 1 $4. & Cone. 6.Conft. Can. 8. c Non dabitamus guin varifc apud Chriftianos Sabbatum vfaletur, non abftinendo ab iis quse aliis diebus lkita funt. 4rmin. i 7«wVPraele&.inGen.2.3< ,

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Lor£s-day is ofTradition, and not from the Scrip* ture, that hy this means they might efiablifh the Traditions of Men. And again, The CAufe of this change is the Rtfurreftion ofChrifl, and the benefit of the re-Jloring of the Church hy Chrifl, the remembrance of which benefit did fucceed into the place of the memory of the Creation. Non humana tr adit ione, fed Chrijti ipfiiis obfervatione & inflituto ; Not by the Tradition of Man y but by the obfervation and appointment of Chrifti who both on the day of his Refurreciion 9 and on every eighth day after, unto his Afcenfion into Heaven , did appear unto his Difciples, and came into their Jjfemblies.

9. Bscaufe that the Lord himfelf expoundeth the end of the Sabbath, to be a *Jign and document for ever y hetwixt him and his People, that h$ is Jehovah, by whom they are fahihfed ; and therefore muft only of them be b worfhipped\ and upon the pain of Death, chargeth his people for ever to keep this memorial c unviolated. But this end is moral and perpetual: What d Gotl hath perpetually Janftifiedj let not Man ever prefume to make common or prophane. Upon this ground it is, that the Commandment terms this day, the Sahbath of the Lord thy God. And God himfelf calls it e his holy day. And upon the fame ground likewife the Old 7V-flament ccnfecrated all their Sabbaths and holy days to the worihip and honour of God alone. To dedicate therefore a Sabbath to the honour of

'Exod. 31.13,14,&c. Ezek. 20.12,20. b Ezek.46.1,2,3, &c. c Excd.35.2. 'Armin. Difput. Theolog. in Prxcep. 4, Thei". 1. 4* a A&5JO. 15. c Ifa. 58 13.

R % any

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any Creature, is grofs Idolatry. For the firft Table makes it a part of God's worfhip, to have a Sabbath to his honour: fo doth Levit. 23. 3. 37, 28, drc. and Ezek. xo. 20. Neh. 9. 14. the £*/-bath is put for the whole worfhip of God. And our Savionr teachetb, that we muft worfhip the Lor A God only, Matth. 4.10. and therefore keep a Sabbath to the only honour of God. The Holy Ghoft notes it as one of Jeroboam's greateft fins, that he ordained a Feaft from the device of his own heart, 1 Kf*g* «■• 33- And God threatneth n vifit Ifrael for keeping the dajs of Baalim ; That is, of Lords, as Papifts do of Saints, Hof. x. 13. and faith, that fuch forget him. And fo indeed none are lefs careful in keeping the Lord's Sabbath, than they, who are moft * fuperfiitious obfervers of Mens hofy-dajs* The Church of Rome therefore commits grofs /-dolatry,

. Firft, In taking upon her to ordain Sabbaths, Which belongs only unto the Lord of the Sabbath to do*

Secondly, In dedicating thofc holy-days to the Honour of Creatures, which in etfeft is to make them fanftif)ing Gods.

Thirdly, In tying to thefe days, Gofs Worfhip, Prayers, Fafting, and Merit.

Fourthly, In exaftingon thefe days of Mens invention, a greater meafureof folemnity and fan&i* fication, than upon the Lor£s»day, which is God's Commandment : Which in effeft is to prefer AntU chrift before Chri(l. Our Church hath juftly abo-

* Read H. Wolphii Chrort. dc Temp. 1. x. c. 4. p. 118. & c. 7; p. 140, &c..

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[ lifted all Superftitious and Idolatrous Feafts: and only retains a few holy-days, to the honour i of God alone, and eafing of fervants, Deut. 5. 14. though long cuftom forceth to ufe the old names, for civil diftin&ioto: as Luke ufed the profane names of Caftor and Pollux, Afts a8. 11. and Chriftians of Fort unit us, 1 Cor. 16. 17. Mercurifta, Rom. 1 (J. 14. and Jews of Mardocbeush day, x Mac. i y. J7.

16. Laftly, The examples of God's Judgments on Sabbath-breakers, may fufficiently feaf unto them, whofe hearts are not feared, bow wrathful-ly Almighty God is difpleafed with them, who are wilful prophaners of the Lord's*day.

The Lord (who is other wife the God of mercy) comanded * Mofes to ftone to death the Man, who Cof a frtfumpuous mind) would openly go to gather ftickson the Sabbath-fay. Thefaftwasfmall: true; but his fin was the greater, that (for fo fmali an occafion) would prefume to break fo great a Commandment.

b tfkanor offering to fight againft the Jews on the Sabbath-fay, was (lain hirnfelf and 35000 of his Men.

c A Husbandman grinding Corn upon thp Lord? s-day, had his Mill burned to aihes.

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

Alio a certain Nobleman c prophaning the«M* ^//^ufually in hunting) had a Child by his Wife

. '■■■ I , ' ■ V . ' ."J. ' ' ■ '

"Num.15.32. *2Macc.8.ii. c Ccnt.Magdcb.i2.c.tf. d DH£? 4« Tempore. Scr. 117. • Tho.Cantipra{. Ub. 2,deapid« Timpifc admirand.viadia.diy.Thca.hift.

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with a head like a Dog, and with ears and chaps, crying like a Hound.

.. A covetous * \Flax-wife at Kingfiat in France Anno 15:59. ufing with her Maids to work at her trade on the Lord^s-day, it feemed unto them that fire iffued.out of the flax, but did no harm: The next Sabbath it took fire indeed, but was quickly quenched: But not taking warning by this, the third Sunday after it rook fire again, burnt the houfe, and fo fcorched the wretched Wornan^ with two of her Children, that they died the next day : but (through.Gods mercy) a child in the Cradle was taken out of the fire alive and unhurt.

On the 13 th of 'January r Anno Dom. 15*8 2. being the Lerfs-cUy, the Scaffolds fell in f Paris Gar* Jen under the People, at a Bear-baiting; fo that eight were fuddegly ilain, innumerable hurt and maimed, A warning to fuch, who take more plea-fure on the Lord's-day, to be in a Theatre beholding carnal fports, than to be in x\\q, Church fer-ying God with the fpiritual worksof ?ietj. % • Many fearful examples of God?s judgments by fire, have in our days been fhewed upQn divers towns, where the prophanation of the LordPs-day hath been openly countenanced.

Stratford upon Avon was twice on the fame day twelve-month (being the LvrXsJay) almoft con-fumed with fire: chiefly for prophaning the Lerd^s Sabbaths, and for contemning his Wprd in the mouth of his faithful Minifters.

* Johan.Fine. 15<j.3.dcmiraculis. f $t 0 m Ahridgment,<>bt. 15S2. Diicitc jam moniti Doorimim non tcauieis ChaJftum.'

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Teverton in Devonfliire, (whofe remembrance makes my heart bleed) was oftentimes admonifhed by her godly Preacher, that God would bring fome heavy Judgment on the Town for their horrible * prophanation of the Lorfs-Asy, occasioned, chiefly, by their Market on the day following. Not long after his death, on the third of April, Anno Dom. if 98. God (in lefs than half an hour) confumed, with a fudden and fearful fire, the whole Town, except only the Churchy the Court-hoafe and the Alms~hoafes t or a few poor Peoples Dwellings; where a Man might have feen four hundred Dwelling- houfes all at once on fire, and above fifty Perfbns confumed with the flame. And now again, fince the former Edition of this Book, on the fifth of Auguft laft, 16* ia. (fourteen years fince the former fire) the whole Town was again fired, and confumed) except, fome thirty Houfes of poor People^ with the School-houfe 9 ana Alms-hoaffs: They are blind, who fee 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 occafions of prophaning the Lord's-day. Let other Towns remember the Tower of Sitae, Luke tj. 4. and.take warning by their Neighbours Chaftifements, fear God's Threatning, Jer. 17.17. and believe God's Prophets, if they will profper, 1 Chron. 10. 20*

ManyotherExamples of God's Judgments might

* WhiJft the Preachers cried in the Church, Prophanenefs> Fro* phanenefs, Gain would not fuffer them to hear: Therefore when they cried Fire, Fire, in the Street, God would not fitfftf an} :>

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be auedged j but if thefe are not fufficienc to ter-rifie thy heart from the wilful propha nation of the Lorts-dq, proceed in thy prophanation; it may be the Lord will make thee the next Exam* 'fie, to teach others to keep his Sabbaths better.

He punifbeth feme in this life, to fignifie how he will plague all wilful Tranfgreilors of his Sabbaths at the laft day.

Thus we have proved, that the Commandment of the Sabbath is Moral, and that the change of it from the feventh to the firft day of the meky was inftioited by the Authority of Cbrtf, and of his Jpoftles. 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 firft

• Commandment, their deliverance from .&#/, 1ha-' jtowiogtheir redemption from HeB, to the fifth Commandment, length of days in Canaan, typifying eternal life in Heaven, to the fixth Commandment, attaining from blood and things firangled, figuring the care to abfiain from all kind of Mur. ther; and to the whole Law the Ceremony of * Parchment lace, putting them in mind to keep within the limits of the Law: So likewife to the fourth Commandment were added fome Certmo-

• pies which peculiarly belonged to the Jews, and to no other People *, as firft, the doable f Sacrifices ap, pointed for them on the Sabbath day, fhadowing how God will be fervedt>n the Sabbath, with grea. ter obedience, than on the week days; Secondly,

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the a rigid and ftrift ceafingfrom making of fire, b dreffins of meat, and all bodily labour, botfy * remempring them of their full deliverance by Mofefs conduft from the fiery Furnaces, and fla-very of Egypt % upon d that day; as alfo fhadow-ing unto them the eternal redemption of their Souls from Hell, by the death of Chrift : Thirdly, The keeping of the Sabbath upon the precije feventh day in order of the Creation ; fhadowing to the Jews that Chrift by his death, and refting on their Sabbath, in the grave ihould bring them reft and eafe from the burthen and yoke of the Legal Ceremonies which neither they, nor their Fathers mre able to bear. A&s I J. 10, CoL x. 16,17.

And howfoever in Paradife before Man's Fall, the keeping of the Sabbath on the feventh day of th& Creation, was not a Ceremony, but an Argument bfperfe&ion ; Yet after the Fall, it became Ceremth nialj and fubjeft to change in refpeft of the re-ftauration by Chrift, As Man's life before the Fall, being immortal, became afterwards mortal; and na-kednefs being an Ornament before, became afterwards zjhame; and Marriage became a type of the rnyftical union betwixt Chrift and his Church Ephef 5. And to fulfil the Ceremonies (added for the Jews fake unto the Sabbath) Chrift at his death relied in the grave all the Jewi/b Sabbath-day; and by that reft, fulfilled all thofe ceremonial acctffaries.

»Exod.35.i,|. *ExocLj<J.3J. «Dent.5.1$. *Itwtsthef*£» bath-fax on which Mtfa, and th$ Cbitarm if ifrml fang to God, When Pharaoh and his Hoft were drowned in the Sea* Exod. 15. ^Trtm.&Jun.Note«onDeut.f.i5.*ndonExod.j2.iy.

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Now as the ceafing of the Ceremonies annexed to the firft, fifth, and fixth Commandments, and to Marriage, did not abolifh thofe Commandments and Marriage; nor caufe them to ceafe from being the perpetual Rules of Gods worftiip, and Man's righteoufnefs: No more did the abrogating of the Ceremonies, annexed to the Sabbath, abolifh the morality of the Commandment of the Sabbath: fo that though the Ceremonies be aboliftied, by the accefsof the Sulfiance; and the Shadow overshadowed by the Body, (which is CbriJT) yet the 'holy reft (which was commanded and kept, before either the Jews were a people, or thofe Cere-' monies annexed to the Sabbath) dill continueth as God's perpetual Law, whereby aS the pofterity of Adam are bound to reft from their ordinary bu-; finefs, that they may wholly fpend every fevsnth day in the folemn worfliip, and only fervice of God their Creator and Redeemer; but in the fubftance of the fourth Commandment, there is not found one wonj of any Ceremony,

The chief Obje&ions againft the morality of the Sabbath are three.

' Obj.i, That of Paul to the Galatians * Te olferve days, and months, and times, and years, &c. But there the Apoftle condemns not the moral Sabhathy (which we call the Lord's-day ; and which he him* y*if ordain d according to Chrift's Commandment, in the fame f Churches of GdatiaixA Corinth, and

*Gal.4.jo. ttCor.itf.t.&i*. 37. AQsio. 7.

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kept himfelf in other Churches j) but he fpeaks of the Jemjb days, and times, and years, and the keeping of the Sabbath on the feventh day from the Creation, which he termeth * (badows 0} things to come, abolifhed now by Chrift the body j and in the Law are called b Sabbaths, but diftingijifh-ed from the moral Sabbath.

Obj. 2. That of Paul to the c Coloffians: Let no Man therefore condemn you in meat or drink, or in re-fpefi of an holy-day, or of the new Moony or the Sal-bath-days. But here the Apoftle meaneth the Jewifb Ceremonial Sabbath, Hot the Chriftians Lord's day as before.

Obj. 3. That of the fame Apoftle to the Romans, d This Man efteemeth one day dove another day; and another counteth every day alike, &c. But St. Paul makes no fuch account. For the queftion there is not between Jews. and Gentiles, but between the c ftrovgeraml weaker Chvi&iaAs. Thejfro^erefteem-ed one day above another, as appears, in that there was a day both commanded, and received in the Church, every where known and honoured by the name of the Lor£s-day* And therefore Paul faith here, that he thdt obferved this day, obferved it unto the Lord 9 The obfervacion whereof, becaufe of the change of die Jewifi feventh day, fome weak Chriftian (as many now a-days]) thought not fo n< ceflary : fo that if Men (becaufe the Jew-ijb day is abrogated) will not honour and keep ho-]y the Lord's-day, but count it like other days; it

■ Col. 2.17. *Lev. 23. 37,3*. c .Col. 2.16*. f Rom. 14.5. * Rom. 15. i.

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is an argument (faith the Apoftle) of their weak-nefs, whofe infirmity muft be born, till they have time to be further inftruded and perfwaded. O-tber Objections are frivolous, and not worth the anlwering.

The true manner of keeping bolj the Lord's dtq.

NOW the fan&ifying of the Sabbath confifts in two things. Firft, In reftingfrom oSfer-vile and common bufinefs pertain trig to out natural life. Secondly, In confecrating that reft wholly to thefervice of God, and the ufe of thofe holj means which belong to our fpiritual life.

For the Firft.

l. the fervile and common works, from which we are to ceafe, are generally all civil works from the * leafi to the grtateft. More particularly;

Firft, From all the works of our Calling, tho' it were b reaping in time of harvefi.

Secondly, From carrying c Burthens, as Carriers do; or riding abroad for profit, or for pleafure: GOD hath commanded that the Beads fhould reft OH the Sabbath-day, becaufe all occasions of travelling or labouring with them fhould be cut oft from Man. GOD gives them that day a d reft; and he that without neceffity, deprives them of

a ExQd.3i.i2,!3.&3t-'f-&$- 5Exod.3*.2i. ^Ndi.13.15. Jcr.17-21,22,27. a Deut.$.i4.

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their reft on the Lord*s* day, the * groans of the poor tired Beafts (hall in the day of the Lord rife up in "Judgment a gain ft hitp. Like wife fuch as fpend the greateft part of this day in trimming, fainting^ and pampering of themfelves, like Jezebels, doing the Devils work upon GotPs day.

Thirdly, From keeping of t Fairs, or Markets, which for the moft part God punifheth with pefti* lence, fire, and ftrange Floods.

Fourthly, From ftudyingany Books of Science, but the holy Scriptures and Divinity. For our ftudy muft be to be \\ ravijbed in fpirit upon the Lorfcs~day. In a word, thou muft on that day ceafe in thy calling to do thy work; that the Lord by his calling, may do his work in thee. For what-fcever is gotten by common working on this day, fhall never be bhffeJ of the Lord: But it will prove like Achats gold, which being got contrary to the Lord's Commandment, brought the fire of God's curfe upon all the reft which he had lawfully gotten. And tfchrift fcourged them out as Thieves, who bought and fold in his Temple, (which was but a ceremony fhortly to be abrogated) is it to be thought, that he will ever fuffer thofe to efcape unpunifhed who (contrary to his Commandment) buy andl fell on the Sabbath-day, which is his perpetual law ? Chrifi called fuch, facrilegi-ous Thieves; and as well may they fteal the Com* munion Cup from the 'LenPs Table* as fteal from God, the chief eft part of the Lord's- day to con* _^ " ■ 1 _

* Rom. 8.33. Dent, a$-4- 1 Cor. 9.9. tNch. 13.15,16,19/ 1 Rev. 1.10. .

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fume it in their own lufis. Such (hall one day find, the Judgments of G<?</ heavier than the Opinions of Men.

Fifthly, From all recreations and [ports\ which at fome other times are lawful: For if lawful works be forbidden on this day; much more lawful iports, which do more *Jleal away our affe&i-ons from the contemplation of heavenly things, than any bodily work or labour. Neither can there be unto a Man {that b delighteth in the Lord) any greater delight or recreation^ than the fandtifyiog of the Lora*s-d*y. For can there be any greater joy for a perfon condemned, than to come to his Prince s houfe to have his pardon fealed? For one that is deadly fic%> to come to a Phyfician that can cure him ? Or for a prodigal child that fed on the husks with Swine, to be admitted to eat the bread of Life, at his Father** Table ? Or for him who fears for fin the tidings of death, to come to hear from God the affurance of eternal life? If thou wilt allow thy felf, or thy fervant, recreation,; allow it in the fix days which are thine ; Not on tlie Lord's-day , which is neither thine nor theirs. No bodily recreation therefore is to be ufed on this day j but fo far, as it may help x&foul to do more chearfulty the fetvice of : God.

Sixthly, From c grofs feeding, literal drinking of Wine, or ftrong drink; which may make us either d drowfie or unapt to ferve God with our hearts and minds.

*IfM9< 13*14. b Pfal.37-4» c Eph. 5.18,19. *Rom. 11.11. Deut.2.8,47. „ t1

Seventhly,

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Seventhly, From all talking about worldly

thtogs, which hindreth the fanflf ifying of the Sab*

bath\> more than working ;> feeing one may Work

alone, but cannot Talk buc with others.

He that keeps the Sabbath, only by refting from his ordinary Work; keeps it but as a Beaft. But reft on this Day* is fo far commanded t<? Chrifti-ans, as it is an help to Salification; and labour fo far forbidden, as it is an impediment to the outward and inward Worfhip of God.

If then thofe Recreations, which are lawful xt other times, are on the Sabbath not allowed', much more thofe that are altpgether at all times unlawful. Who without mourning can endure to fee Chriftians keep the LordVday^as if they celebrated ja Feaft father to Bacchus, than to the honour of the Lord Jefus, the Saviour and Redeemer of the World ? For having fervM God'but an Hour in. outward fliew, they fpend the reft of the LordV day, in * x fitting down to eat and drink, andrifing ufr„ to plays Firft* f bdafting their Bellies,with eating and drinkwg ; and then feeding their Lufts with playing and dancing. Againft which Prophanations* all holy Divines, both old and new, have in their times moft bitterly inveighed. Infomuch, that Auguftine afKrmeth, || That it was better to. Plough than to dance upon the Sabbath day.

Now in the Name of Almighty God, ( who refted, having Created Heaven and Earth) and :

* 1 Cor. 10.7. tExod.32.6.18,19. II Melius enjmararequ&m (altarc in fabbato. Aug* in tit. Pfal. 91.

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of his eternal Son 3fe/**> the Redeemer of his Church, who (hall fhortly come, on the dreadful * Day of Doom, to judge all Men according to the obedience, which they have fljewed to his Commandments: I require thee, who readeft thefe words, as thou wilt anfwer Before the face of Chrift, and all his holy Angels at that day, that thou better weigh and confider whether Dancing, Stage-playing, Masking, Carding, Dicing, Tailing, Chefs-playing, Boiling, Shooting, Bear-baiting, Ca-roufing, Tifling, andfuch others fooleries of Robin Hood, Morrice-dances, Wakes, and May games, be Exercifes that God will blefs and allow on the Sabbatfad&y. And feeing that no ASion ought to be done that day, but fuch, as whereby we either blefs God, or look to receive a bleftng from God: how dared thou do thofe things on that blejfed day, on which thou dareft not to pray to God to beftow a bUffing on it to thy ufe ? Hear this, and tremble at this, 0 prophane Touth, of * pro* phone Age.

O Heart all frozen, and void of the feeliog of the grace of God! That having every day in fix, every hour on every day, every minute in every hour,(b tailed the fweet mercy of thy God in Chrift, without which thou hadft perifhed every moment ; yet canft not find in thy corrupt and irreligious Heart, to fpend in thy Matter's fervice that one day of the week, which he hath referved fof his own Praife and Worfhip. Let Men in defence of their Prophanenefs, objett what they will, and

* A3* 17.31* Rom.a.u,fcc, 2Theff.2**,&c.

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anfwer what the Devil puts in their mouths; yet I could wifli them to remember, that feeing it k an ancient Tradition in the Church, that the Lord's *fecond coming (hall be upon the Louts-fa, how little joy they fhould have, to be overtaken in thofe Carnal Sports, to pleafe themfelves, When their Matter fiiould find them in Spiritual Exerti* fes ferviag him* The prophaneft Wretch would then wifh rather to be taken kneeling at Prayers in the Church, than skipping like a Goat in a Dance. If this cannot move, yet i would wiflk our impure Gallants to remember* that whilft they thus dance on the LonPs-day ^contrary to the Lor^s Commandment) they do but dance about the Pii*s brink; and they know not which of them mall firft /tfthereim Whereunto being once fat len without Repentance, no Greatnefs can exempt them ftom the vengeance of that ^4/ God, whole Commandment f contrary to their Knowledge and Confcience) they do thus frefumptuoujly tranfc grefs. If then God's Commandment cannot de* ter theej nor God's Word advife thee: I fay no more> but what St. John laid before me, f f& that is filthy, let him be filthy flik

jfyr theJecomL

i. JThe tonfecrstionef the Sabbaths reft eonftfts in performing three forts cf Duties. Firftj before; Se* condly, at; Thirdly, after the Publick Bxercifes of the Church.

*— ' 1 ' ;

* Laaan.l. 7. c. i. f Rev. 22. it. This w« c&e laft and huiU «fteurfeihatSt.?«**wifljedfpmtB«U«^/««.

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The Dfttks to be ferformed hftre the Public k Exer-tifc*, §rty

I. To ghe otottr Working betimes on the Eve, that thy Body may he the more refrcfhM and thy Mind the better fitted tofanftify the S*H>*tk on the next Day. For want oftbisfrepdratio*, thy felf and thy Servants being tired with labour and watching the Night before, are fo heavy, chat when youfliould be ferving God, and * hewing wb*t bit Spirit faith nnfo the Church for your Souls Ioftru&i-on, you cannot hold up your Heads for flceping; <o the difiomttr of God, the offence of the Churth, and the {bunt of your fehes : Therefore the Lord commands us not only to keep Heiy, hut alio to re-member afore-hand the Sabbath-day, tojreep it Holy, by preparing our Hearts, and removing all Bu-fioefe that might hinder us to t eonfetrate it, at i gtoriom Dq unto the Lord, Therefore, whereas the Lord in the ether Commandments, doth but either bid or forbid ; he doth both in this Commandment, ; and that with a fpecial Memornndnm : As if a Mailer fhould charge his Servant to look well unto ' Jen Things of great truft, but to have a more fpetitl i care to remember Oneef thofc Ten, for divers weigh-1 ty Reafons; fhould not a faithful Servant, that loves his Mailer, (hew a more fpetid cm unto that thing above all other Bufioeffes?

Thus Atofes taught the People over Night to re* member the || Sabbath: And it was a holy Cuftom among our Forefa thers, when a t the ringing to

*Rcv.a,&J. tU*,5«5.i,&c.&j8,ij,8cc. ||£xo<Li&*3.&c.

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Prayer on the Eve before, the tittshandman would give Over his labour in the field, and the Trufef-mnn his work in the Shop, and go to Evening prayer in the Church, to prepare their fouls, that their minds might more chearfully attend GoePs WorJhlP on the SM*tb><Ly.

*. To poffefs that Night * tfy Veffel in botinefi snd honour, that thou may ft prefent thy Soul more purely in the fight of God the next Morning.

3. To rife up eorfy in the. Morning on the Son» bxtb-dq- Be careful therefore to rife fooner on this day, than on other days; by how much the Service of God is to be preferred before all Etrtblj Bufinefs. For there is no Mofltr to ferv* fo sood as God: And in the end, no work (hall be better rewarded than his Service*

4. When thou art up, confider with thy felf, what an impure finner thou art, and into what an holy place thou goeft to appear, before the mofi holy Gou\ who feeth thy heart, and hateth all impurity and hypocrite. Examine thy felf therefore before thou goeft to Church, what grievous fins thou haft committed the week paft; confefs them unto God, and earneftly pray for the pardon and forgivenefs of them, and fo reconcile thy felf with God in Chrift. Renew thy i>om to walk more coafcionably, and pray for an increafe of thofe Graces which thou haft, and a fuppry of thofe which thou wanteft. But efpecially pray that thou may'ft have Grdce to hear the Word of God read and preached, with profit ;And that thou may*ft

*i Cor.?.*. Geh.35-a. * thetf.4.4. \ Sara .si. $. txoi. 19.1 J.

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receive the Holy Sacrament with comfort (if it U Communion Day) that God by his Hbly, Spirit would * afli# the Preacher,, to fpeak fortieth ing that may kit thy Sin, and comfort thy Soul; WhicS thou may'ft do in this or the like fort.

. . A. Morning F'foyer fir the Sabbath-day.

OLord mofi high, O God eternal, all + whofe Works are Glorious, and whofe Thoughts are very deep : There can he no better thing, than to fraife thy Name, and to declare thy loving kindnefs in the Morntng, on thy holy and bkffed Sabbath-day. For it is thy Will and Commandment, that we would fanftifie this day in thy fervice and praife; and in the thankful remembrancers of the Crm/m* of the World by the Power of thy Word; fo of the re-demjiion of Mankind by the Death of thy Son, Jl thine (0 Lord) I confefs, is Greatnefs, and Power, and Glory, and Victory, and Praife: for all that is in Heaven and Earth is thine : Thine is the Kjttgdom,

0 Lord, and thou exceOeft as Head over au\ Both Riches and Honour come of thee, and thou reigneft over at, and in thine Hand is Power and Strength*, and in thine Hand it is fo make great, and to give Grace unto all. Now therefore, O my God,

1 praife thy glorious Name, that whereas I a wretched Sinner, having fo many ways provoked thy Majefty to Anger and Difpleafurej thou, not* withftanding of thy Favour and Goodnefs, (pat-ling by my Profanenefs and Infirmities) haft vouchfafed to add this Sabbath again unto the num-

* Col. 4 .3.. t PfiL 9*. h *, J• II 1 Chr. 29. u ,&c.

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ber of my Pays. And vouchfafe, O heavenly Fa-tbery far *1» Merits of J<y«* Cbrift thy Son i whofe glorious Rcfiirredion thy whole Church celebra* teth this Day; to pardon and forgive me aII my Sins and ftfifdeeos. EfpeciaUy, O Lord, * cleanfe my Soul fcomthofe fikhySins, with the blood of tby. moft-pane and undefined Lamb, which uketb msy the, Stns of the WttrU\. And let thy Holy Spirit moreiaad more fubducmy Corruptions,tbat I maybe renewed after f hjne mn Image, to ferve thee m m»Mfs)cfIJft,andb<>li»efsofCom>erf*tian. And as of xhy Mercy, thou haft brought toe to the beginning of this blefled; Day; fd 1 befcech thee, make it ai.Diy of BxconuRation* betwixt my fitful 8oul t andthiy, : ^vhe Mtjtfty. , Give me Grace,to make it alDnjplof Reptitotwafiawi thee, that thy Good-nefsftaky Jsai it tolbc a f Etey of JRar^n. unto me i And>ilia*£ may rcthember, that tihejKeping Holy, of this; Day, is a Commandment which thine own] Finger hath, written:,, That on thjts Pay I might-medtttteon thy glorious Works of our Cre4tio»$nd Redemfimi andleaea how to know, and to keep all the reft of tby holy Laws and Commandments, Anjltwhcn anon,. I fhall with the reft of the holy Afl*mbly,appean before thy Prefencein thy houfe. to afler" unto thee our Moruit^-faerifice if Prttfe d*d PrqtK} aod- to.Mtr wfat tty Spirit, fy the freaqjtbtgofjh} fVerdyjkaBfpeak utfd thy Serv*»ti OhiktnDtmyfiDsilandasaCA'tt^roftoprnyPray-ers. from tfexdiag onto, thee; or to keep backt^

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Grace from descending by thy Word, into my heart. I know, O Lord, ana tremble to think, that three parts of the good Seed fells upon bad! ground. O let not my heart be like the high-way, which through hardnefe, and want of true underftanding, receives not the * Seed, till the evil one cometh, and eatcheth it away: Nor tike to thtjkomgtvaml, which heareth with joy for a time, but feHeth a. way as foon as perfecutibo arifith for the Gofpels fake; Nor like (heMoray£****/, which by the tares <fth* toortii std tkt iKiitfiAmfstf rubes, cbotketb the W*r& vohitb it hearetkf tuU wuht it sltegttber unfruitful: But that like untO> the goid gtomd, I may hear thy Word, with zn-Jton/l mmI gwl hat* W&rftAfditi a»db«p £} aft^^bnkg forthfrmi toitb

Jrstte/tteyiti that tneafure tbacthy WjWqntflnll hink meet for-thy ^ory,, and mine everkrfting comfort. OpetfKfcewift,1befeochthed,6.Lord, the * far of tiiWri/tct, ifflto tbyfarfafai ftiamnr, whom thou ha^t ftttf unto us *w»tn o*n eyes,thu p* m*fm#ftim JgrtofsMtigf, siU ftmt'.thi fide? if &at*» unt» God: Th* m may *nm*/wr-gkrevefi if fits, ahd- mbcthbn* Among tbixn whttb aefdnffifiedhj faith tit Ckrijh i ,v And givetntagtace to fubmit ffly wtf unto bis Mioiftry, as welt wnen he terriiteth me with judgments, as when he com-fbrtetn me With thy Mercies. And that I^may have him \n^Jh%*l** l*e*fi* -M' ptittfs+fy/*',. became; he. iwitfhcfo for my ib\»Vas he tfaac inuft pive an account for; the feme unto his Matter,

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And give me grace to behave my feif in the holy Congregation with cotrielinefs and reverence, as in tbypreftnee, and no the fight x&tkfhoij* AngtU* Keep.me from drowfineft and deeping, and from all wandring thoughts, and worldly imaginations! fanftifie my Memory, that it may be apt to receive, and firm-to remember thofe good and profitable Doftrines, which mall be taught onto us out of the Wordj And that through the affiftance of thy Htly 'Spirit, I may put the fame leflbns in pra&ice, for my direction in profperity, for my confblation in mifery, for the amendment of my life, and the glory of thy Name. And that this day, which godlefs and prophage perfons (bend in their own lufts and pleafures, I (as pne of thy o-bedient fervants) may make j^y chief delight to eon* [urate tajhy glory and honour, net doing mike own nays, nor faking mine own mfil, nor [peaking a vain word: f But that ceafing from the works of fin as well as from the works of mine ordinary tilling, I may through thy blefling, feel in my heart the beginning of that eternal Sdbsth, which in un-fpeakable joy and glory t ihall celebrate with Saints jotd Angels, to thy praife and wormip, in thy Heavenly Kingdom for evermore. All which I humbly crave at thy hfn4s, in the Name and Mediation of my J*ord Jefus; in that form of Prayer which he hath taught me y

Oar Father which art in Heaven, HaUemi U tJy If ante, 6rc ,

5lCfr.H.^9.Eph.Jio. iP«;i.i*.tlfityi.il . S 4 Having

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Having thus in private prepaid thine own Soul, if thou haft the charge of a Family; call all thy heufbott together, read a Chapter, and pray as iii the Week Days: But.remember fo to difpatcb thefe private preparations and Duties, as that thov and thy Family may be in tbc Church, before the beginning of Prayers. Elfe your private Exerci-fes are rather an hindrance than a Preparation, And as thou and thy houfbold do go in all reve, rence towards the Church, let everyone mediate thus with himfelf: ,j>"

Things to he meditated as thpu^otfi to the Gkwfa

jj i *T*Hat thou art going to the *Court of the X., I^rd, abd to fpeak with the great God by Trayer ; and to hear bis Majefty$ftf* unto thee by his Word; anil to receive his Blcffing on thy SouL and thy honeft Labour; in the Six Days laft jpafh -' '* ' ;••■•• ' ' * ' '

a. Say With thy felf by the ynyS AstbeHart brayeth for the rivers qfwater^fi panteth my foul after thee, 0 God, "' My'foul ihirftetb for God, even for the living Go J: When (hall I come and appear ■ before*the Vrefinte of Qod? « For a Day in thy Courts it better than.'a tboufand oiftertibere. 1 bad rather he a Door'keeperin ihe Houfe of my GoJ, than to dwell in toe Tabernacles of Wickednefs. * Therefore J mil come into thy 'Houfe in the multi-

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fade of thy mercies, and in thy fear wiUl worfhif Ph vmt4 thyme holy Temple.

3. A$ thou entered into the Church, fay, % am fearful ^t tbit flue I Tbit it none other but the Houfe of God, this it the Gait of Heaven. Surety the Lord it in this flute : > God is in tbit people indeed. And proft rating with thy Face downward, being come to thy place, fay, • O Lord, I kave loved the habitation pftby Houfe, and the Place* where thy/Honour dweUetb : 4 Qne thing therefore have I defired of tbee that J will require, even that I may ipeA in thy. Houfe all the Days of my Life, to beheld thy Beauty, and to vi/it thy Temple : ? Therefore, will J offer in thy TabernacleJacrifices of Jay, J-mUJing and fraife the Lord. Hearken unto my Farce, 0 Lord, when I cry; have mercy a^o upon me, and bear tup. f Doubt left, Kindneh and tykrcy fbaUfefc

t' me att tbf> DJffsof 'try Life, and 1 flail remain 4 gfeafon in the Houfe of the Lord\ And this is that Preparation or looking to our } feet, whereto Solomon a>dvifeth us, before we enter into the Houfe

pfGoa. : ;.>/,' ; ■;..* " • ■ .

TbefecondforjofiEfrttfes, which ar;e t,o he performed of the time of the holy Aftcmbly. ■ '

WHen Prayers bejjin, lay afide thy bw,n private Meditatiohsi and let thy Heart, joyq With the Minifter, and the whole Church, as being )»ne Bodyoi Chriftj and becaufe that God is the

!G^n.a8,itf,i7. b iCor. 14.15, «ftfta6MP&U7.*^Vcc,6

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• — -God cf order, he will have at things to be done in the Church with * one heart and sccortl: And the Enemies of the Church are b common and pmb-Ikk. It is therefore an ignorant pride, for a Man to think his own private Prayers more efle&oal than the public* Prayers of the whole Church* Solomon therefore advifetka Man • not to be r^fr, to utter a thing ifr the Church before God. Pray therefore when the Church prayetb, fing when they fing, and In the aftion of d kneeling, jtanding, fit* ting, and fuch indifferent Ceremonies (for the a-voidingof fcandal, the continuance of charity, and in teftimony of thine obedience) • conform thy fclf to the manner of the Church wherein thou It* yeft. v

Whilft the Preacher is expounding and applying the Word of the Lord, look upon him: For it is a great help to Air up thine Attention, and to keep thee from wandring Thoughts: So f the eyes efaS that are in the Synagogues, are faid to he fafienedon Chrifk whrlft he preached: And that * all the people hanged upon him when they heard him* Remember that thou art there as one of Chri/Ts Difciplts, to learn the knowledge of Salvation, by the remiffion of fins, tbr& the tender mercy of God, Luke i, verfe 77.

Be not therefore in the School of Chrift, like an idle Boy in a Grammar School, that often heareth,

a Aa$4.4<S. b Chap.4.32. c EccLf.i. *Eiek. 4 6.10. Fftl. '»•. 3.-* Cum Romam*«m<hpf*"** Sabbat* fCfem hiefum,non icjuno- Sic 8c tuad quamforte Ecclcfiam veneris, ejusmorem ferva, A euiquamnon Vi$ eJBfe fcartdalo, nee quenquam tibi. 4*tb* f9nf.4ug.Effjl.*47*nt(*r. f inke*.*o. 6^^13.48.

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7- 'liMi

but mever Utrnetk his Leflbn; and ftill goeth to School, bat profitbth nothing. Thou hateft it in a. Child; Chrift detefteth it in thee. To the end therefore, that thou may'ft the better profit by

heaving, mark,

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3. Thed*vij»» ffartt tfthe Text,

4. the Dt&rineiY **>& *» etfiry Dotfriae, the ?r«fs y the. Jleafons, *nd the Ztfij Weretf.

A MsUwd of allTeit&ers; :ej$eftfi>rthe People (being accoftefeed>'thereto) Whdbihem toTe-me«ber*h6Serfa»rt}'afld therefore much wifhed to be put in pra&ice- ef all faithfiiF Psfftors, who* defire to edifie their People in the Knowledge of God, and in bis true Religion. < -

If the Preacher's method be too curious or con* f4td, Uwolaboui* to rtmonber, '

xj Udm maty t&togf he Haght y wbith jhou hei^

U8s Hit that ibo* #ti&Utj i aif^tkekpn muji U ameud&bi': •'—' \ ' • -'- '. l ' ~' A

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,. But in hearing, apply eyecy/fpeecft a$ ipjKui to thy felf, rather i?y » G«f;,chaft by Man\ and !a» bjour not fo niuchto hear the words of the Preach* ep founding in thine; ear, a^t* feci the operation of the Spirit, working in thy heart Therefore it is faid fo often, b Let him that hath oh ear, hear what the Spirit/peaks ft tfoChmrtb* : Aad, c Dtdm mr hearts faru^ within m> whilA ha qenesf tntto w the Scriptures ? And thus to near the Word, hath a d j% F™wM thereto,* It;fctbeateq*abjeft *forifci»$ °f W: felves un^Ood, It is jtbe 'fiqrtf note of (Shrift's Sajft&j The % t*ktfi y mark of Chrift's Sheep; the h apparentefi fign of God's Eleft; thcwg Mw^as it **ert, A^hi<th uni^tb us to te the' j#fnfow/ *«>^fi Brethren and Sifters of theSon^f GQl^. iThis is thebeft Aw of J&Jemory; fori a; good Header, ...■■..• - : r _.

When the,-Sermon; is ended*

*' i. Beware thou depart mij&e the Mmt Lepers, till that for thine Inftruftion in the way of thy Salvation, thoi*ha#- renirnedThaoteandPraUe toOod and after Prayer, and fingmg of a PfaJh^ Ap& w te d* Wing is pronoumeed, ftanfc up to W?. 9FJWK jhereinyaud^ear it, asSf * JChrffi bmfelf (wfiofe Minifter he is) did pronounce the fame uajq,thee; For in fhis, cafe it is; true;

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* Be that he*rethjon t hemreth me; and the Sabbath-da} . is blefied, becaufe God hath appointed it to be the d*y, -\ wherein by the month of his Minifiefe, he mti blefs hit people, which hear hit word, snd ^tor/fie his Name, For though the Sabbath-day W it felf be no more blefled than .the other fix days; yet (becaufe the Lord hath appointed it to holy ufes above others; it doth as far excel the other days of the Week) as the Confronted J3r*«{ (which we receive at the Lorfs Table) doth the common bretd which we eat at our own J Ah,

1. 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 To hoi// a banquet.

And when Baptifm is to be adminiftred, flay and behold it with all reverent attention, that (o thou may'ft, Firft, fhew thy reverence to God's Ordinance. Secondly, that thou may'ft the better confider thine own ingrafting into the vifible body of Chrift's Church * and how thou performed the vows of thy new Covenant. Thirdly, that thou may'ft repay thy debts in praying for the Infant which is to be baptifed (as other Chriftians did in the like cafe for thee) that God would give him the inward effe&s of Baptifm, by his blood and Spirit, fourthly, that thou may'ft afBft the Church in praifing God for grafting another member into his myftical Body. Fifthly, that thou may'ft prove whether the efTeds of Chrift's death kill Sin in thee, and whether thou be raifed to

?Lukeie.t& tNumb.<.23,27,

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oewnefs of life, by the venue of his refurre&ion t , and fo to be humbled for .thy wants, and to be thankful for his graces. Sixthly, tolhew thy felf to be a Freeman of Chrift's Corporation: Having a voice or confent in the admiffion of others into that Holy Society.

3. If there be any Colle&ion for the poor,

* freely without gtudging beftow thine Alms, as I God hath bleffed thee with Ability. j

And thus far of the dudes to be performed in j the Holy Membly.

Nowcf the third fort of Duties *fttr the holy Jffca* j

AS thou returneft home, or when thou art en* tred into thy Houfe, meditate a little while upon thofe things, which thou baft heard. And as the clean beafts Which h ebew the cud\ fo muft thou brine again to thy remembrance, that which thou haft heard in the Church* And then kneeling down, turn all to a Prayer; befeecbing God to give fuch a bleffing to thofe things which thou haft heard, that they may be a • dtrettion to thy life, and a confolation unto thy foul. For till the Word be thus made our own, and as it were dole hidden in our hearts; we are in danger left

* Satan fteal it away, and we (hall receive no profit thereby. And when thou goeft to dinner, in

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chat reverent and thankful manner before prefcrib-cd, remember according to thy ability, to have one or more poor Cbrifiians, whole hungry bowels may be refreOied with thy Meat: Imitating holy Joh, who protected, that * be did never eat hu morfelt atone, without thegeedCampanyofthe Poorsad Fatherlefs. That is the Commandment of Chrift our Mafter, Luke 14.13. Or at kaftwife, fend fome part of thy Dinner to the Poor, b who lies fick in the Back-lane, without any Food. For this will bring a c Bleffing upon all thy Works and La-hours, and it will one Day more rejoyce thy Soul, than it doth now refrefh his Body, when Chrift 4haH fay unto thee, 0 hleffed Child of God * law am bt/ngrea, andthou gavefi me Meat, &c And foraf^ muse at thou baft done it for my fake, te the leafi ef thefe my Brethren', J take it in at good pert, at ifthorn badjt done it te my ownfelf.

When Dinner is ended, and the Lord praifed% call thy ' Family together, f examine what they have learn'd in the Sermon: Commend them that do well, yet difiourage not them whofe Memoriet or Capacities are weaker; but rather help them, for their Wills and Minds may bo as good. Torn to the Proofs which the Preacher alledg'd, and t nib thofe good things over their Mcmoriesagain. Then fing a h Pfaint or more. If time permit, thou may ft teach and examine them in fome part of

•Jobji.ifttt. k Efth.o.l*. * Denti$.io,&C * Matth.ay.j$.8cc' ' If thou be a private Man, either perform thefe holy Done* by thy felf, or joyn with fome godly Family in the performance of then. ?Aftsi7<ti. Heb.j.i* •Deut.6.7. •'Mat.atf.30. Jam.j.«.

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the * Catechifm : Conferring every point With the proofs of the holy Scripture. This wilt both increafe our knowledge, and iharpen our memory ; feeing by experience we find, that in every Trade they who are moft b exereifed, are ever beft expert. But in any wife, remember fo to difpofe all tnefe private Exercifes, as that thou may'ft be with the firft in the holy Congregation at the Evening exer. rife; where behave thy (elfin the like devotion and reverence, as was prefcribed for the Holy Exercife of the Morning.

After Evening Prayer, and at thy Supper, behave thy felf in the like religious and holy manner, as was formerly prefcribed. And either before, or after Supper, if the fcafon of the year and weather do ferve,

i. Walk into the fields, and meditate upon the Works of God: For in every * Creature thou may'ft read, as in an open Bock, the Wifdom, Power, Pro. videnee, and Goodnefs of Almighty God. And how that none is able to make d all thefe things in the variety 1 of their forms, vertues, beauties, fife, mots-am, and qualities, but our moft Glorious God.

i. Confider how • gracious he is, that made all thefe things to ferve us.

a. Take occafion hereby, to ftir up both thy felf and others, to admire and adore his Poorer, Wtjdom, and Goodnefs, and to think what ungrate-

-i > ■—i—-^~———

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ful Wretches we are, iFwe will noc (In all Obedience^ ferve and honour him.

4. If any Neighboorbe Sick, of in any Heavi-nefs, go to* vifit him. If any be fallen at Vari* ance, help to reconcile them.

To cdnctude, three forts of Works may lawfully be done on the Sabbath-day. .

z. Works of Pfcty,, which either dire&ly con^ cern the Service of God, tho' they be performed by bodily Labour j as under the Law,. the b Priefls did Labour in killing and <&r effing t of Qatrifces, and burning them on the Altar.' And Chriftiansunder the Gofpel when they travel far, tp, the Places of God's Worihip, it is but a• SahbathJafs Jour-ney, like to that of the i Shunamite,vi^6 Travelled from home, to hear the Prophet on the Sabbath-day, becaufe Ibe had no teaching near her own dwelling. And the Preacher, tho* he laboured) in the Sweat of bis Brews, to the wearying of his £(6c|y« yet he doth but a Sahbath*dajs Work, for the holy Bnd fan&ifieth the Work, as the e temple, did the Gold, or the Altar the Gift thereon. Or elfe {uch bodily Labour^ whereby the People of Gbdarqaflem-bled to his Wortbipj. as the bounding of Trumpets under the L*r», or the ringing of Bells under the Gofpel. '•'•".

%. Works of Charity, as to 8 fave the tife of a

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M», or* of a Besft;' to *fodiTer t Water, and drejs Cattle j to d refrejb. our f feWes.,' and to * ft&ee *j& foor\ tovi^}he'Suk; : t&hi^e*eomh»-for the J^,'arid fiich like. . .

2. Works of N&efffyf hot /wg»W, • bot /r^*/

and imminent,w\ fuch as could not bt prevented

fcefbre, tiaFc&BeaeferteJl unto'anotherBay^ As

to refift the Invafion of Erie"mies,' br the'Rdhfce.

ries of Thieves; to quench the rage of Fire, and

for'^/fi-foito'Skaqfchj'or letBlobd; ortocure

jkny ,dther d 'i!efperatd Dheaie ; } atid for JkuMvesto

help Wonren'in taDour: flldtiiiersih&y do their

1 Labour ,• Souidiers bewg affefjed may r figbt; and

" r Pop may 'ride for ihe puttfck°j|ood, and fofeb

; fike* Qn'thefe or the' like. ^Kicaffons, a" Man may

;la^fuilyV^'drk; Yea^ahcPVBehrliey are;Called,

they nwujpbri any bf theft Occafions, 1 go •out of

twChutth, ' arid 5 from the 1 foft E&rcifeof the

Wer4 J arid StcfamMs:, ProVidid always, that

they be'b ( i\#le£ that ltich Cta*/fo*i'fell-bur upon

[ that Doj'M time j f and that {hey take no 1Wony

v ,Fot rfheir; Pafos on/'thaF Day, but 6nry 1, fbr their

' 'tijtfizi}tithefe*r e/^'and Cv/tfdthce oF ; his

' Cbmroa'ndinent.

"When the: Time of'Reft apprc#cheth;iretfre thy

" felf to tome 1 private place f and kdownijf that in

the ftatebf Corr^pfioii hoMah Irving can fatiflifie

a Sabbath in that Spiritual manner that he feould,

'Mtt.nn, '•Luke 13.1$. *Matth. u. i.*i 1C0c.11.-aa, 3f . r V Cpr. i$a-, f Nunciospticcpscxcipitura Stf>l>aKf.7«tf. Coo* »ent. fup. «um. 13. 3-

•' • " • but

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«nn« — i,i r . y >»iv « ft »||«r "J?*""«

tranlrariie commits many breach es ther eof, in his Thoughts; Wor&i.'&nd Dteds j hfrmbly crave pardon for th£ Defers, ^and rcconcilelfty fetf unto God, with'this or the like Bvemng Sucr^ca •

* ' l . ' * • " ' * • * »i i I ' '

A private Evening Prayer for the Lord*s-day*

f l - ' • <' : '-- f - -' • I u„,

| ( /y^, * £fo#, //*//, Lord God of Sabbath / _ ' Suffer die, 'who am but* Dtf# */*/ ^/,: to

k fpfeak uttto thy moft Giottous Majcfty; 'I knew that rh6u art a t con/ufning /r*;'I afcknowledgethat that I a ! tri but withered 4 Stubhle. My * Sim we in my 'fybt, atid SAtari * ftartfa at th Right-hand to adcuft me for foeift; 1 tdmc not to ixcdfej but

' to'? fudge my felf worthy' of H\ thofe jddgrtteits, which th^ juftiee^mislit'moft jtiftly itoflifriigoii me a Wretched Creature, for ttiy SioS arid Trfcnf* greffipns. The Number of themfefogfeaty the

' Nattifeof them is (o grievous, that they inake me feem ^vite ih;my;6wn Byes^ how rtttush -more loathfome in thy'Jighttl cbnfefs they itiakfe me fo fir fr<3m bdng * worthy to be called thy Boh;* thai I am altogether 'unvborthy to Have the Name of thy mea'rtfit S'erDantl And if thou fhould'ft but recompense rtie according to my defert,the Earth^as weary of fuch a finful burthfcn) ftiould openiier

, Mouth and fallow trie uj> > like one of Dathans * family, into the Bottotaiefi Pit'of Hell. F<lr if thot didft not: fpare 4 the' Natural branches, tHofe

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* Angels of glorious Excellency; but hurld\t them down from the heavenly Habitations into the Pains of beltifb Darknefsj to be kept unto Damnation, when they finned but once againft thy Majefty: and did ft expel our Firft b Parents out of. ParaJije, when they did but tranfgrefs One of thy Laws : Alas, what Vengeance may I expeft, who have not offended in One Sin only, 'heaping daily Sin upon Sin, without any true Repentance, d drinking Iniquity as it were Water, ever pouring in, butnc-. ver pouring out any Filthinefs; and have tranf-- grefied not One, but all thy holy Laws and Commandments/ Yea, this prefentDay, which thou haft ftriftly commanded me to keep holy, to thy Praife and Worfhip j I have not fo reli§ioufly kept and obferved, nor prepared my Soul in that Holinefe and Chaftity of Heart, as was fie to meet thy bleffed Majefty in the holy Aflembly of the Saints. I have not attended'to the Preaching of thy Word, nor to the Administration of thy Sacraments, with that Humility, Reverence, and Devotion, thatlfhould. For tho'I was present at thofeholy Excercifes in my Body, yet, Lord, I was overtaken with much Drowfinefs. And when I was awake, my Mind was fo diftraQed and carry'd away with vain and worldly thoughts, that my Soul feemM to beabfenj, and out of the Church. I have not fo duly (as I mould) meditated with my felf, nor conferred with my Family, upon thofe good Inftruftions which we have heard and receiv'd out of thy holy Word, by the

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* a Pet. a. 4. * Gen.3.23. 'Horn. a. y. * Jot. ij. 16.

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publick Miniftry. For default whereof, Sattn hath ftoPn the moft part of thofe Inftru&ions out of my Heart, and I wretched Creature have forgotten them, as though they had never been heard. Aod my Family doth not thrive ia^qg$r~ ledge and San&ification under my Government* as they fhould. Though I know where many of my poor Brethren live in Want and Neceffity, and fome in Pain, and Comfortlefs; yet I have not remembred to relieve the one with my Alms, nor the other with Confolations: But I have feafted my (elf, and fatisfy'd my own Lufts. I have fpent the moft part of the Day in idle Talk, vain Sports and Exercifes: Yea, Lord, I have, &c. * And for ail f Here conftfs thefe my Sins, my Confcience. "******. *«*•■

r* :•!«. *L w j thou haft done that

cries Guilty, thjr Law condemns Day by omiffion or me, and I am in thy Hand to commiffion,andthea receive the Sentence and the gg?{ f™ <g-Curfe due to the wilful Breach fay, of fo Holy a Commandment, But what if I am by thy Law condemned ? Yet, Lord, thy Gofpel aflures me, that thy Mercy is above all thy Works; that thy Grace tranfeends thy Law; and thy Goodnefs delighteth thereto reign where Sins do moft t Abound. Tn the multitude of thy Mercies and for ihe Merits of Jefus Chrift my Saviour, I befeech thee, O Lord, (who defpifeft not the fighings of a contrite Heart, nor defireft the Death of a penitent Sinner ) to pardon and forgive me all thofe my Sins, and all the Errors of this

t Rom. $. to.

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Pay', and of my : whole /Life } and free my Soul from that Curfe/and Judgment which is due unto me for them. Thou that didft juftify the contrite Publican for*,four Words of Confeflion, and re-ceivedft the Prodigal <;bild,i^hea he had fpent all the ftock of thyGra.ce! into favour upon his Repentance ; Pardon my Sins likewife, O Lord, and fufe me not to perifh for my tranfgreffion. O fdareme, aad receive me into thy favour again. Wilt thou {O Lord) ^ejecT; me, who haft receiv'd altt Publicans, Harlots, and Si/i/ters,<thtt upon Repentance fuM to thee for Grace? Shall Ialooe be excluded from,thy mercy? Fair-be it from nie to thinJt to; Fpr.tWart the fame God of Mercy unto nieythat> tiheu waflruntp-chem, .and thy compaffio*s riven fail, Whefefbre,0 Lprd,dealnot with meaf-UE^m^cUieiitSr but according to thy great Mercy. ES&cute not thy.fevere Juftice againft me a Sinner: But exercife thfLong-fuffe'rance in forbearing thy o w» Creature., I have nothing to prefent unto thee fix a fausfa&ipnJJUt only \kto{%hloo&yW<mnfo> bitter hath, and Pafllon , which thy Blefled Sort, my drily Saviour■„ hath.fuffered for me. Him (in yhorn onlythqu^trt yettpleafet) I offerunto thee for all my Sins, wherewith thou art difpleafed. Him py Mediator;ther?queft of whofe Blood, W/peah im bettor things th$h that of Abel, thy Mercy can qeyer gain-faj(: > Illuminate-my Underftanding, and fanftjfy my Heart with thy Holy Spirit, that it may brink to n>y remembrance all thofe good and profitable Leflons, .which this Day, and at other tim es have been taught meotit of thy holy Word $

*"" ' ♦ Luke x8.13. f Mawh. ai. 31, 3a. iHeb. 1 z. *f.

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tEat I may remember" thy Commandments to keep thsq*?, tfcy Judgm^tstp.a^voto t^iq; and the fweet Promifes to rely upon them in Time of Mjfecy and* I?jftre#. Aad,npw,O.tord, I re-f^rayjetftothy ny>$lH)ly \fftll: p .receive me t »P$ Mw-Rwoqt;. ^l^dr^y,me,by tM Grace. 09&tty Tejfi tJiaA^raay as, well be t^riebylpye an<JImitation, as.bj CaJJipg and! Creation, ^ndr give me. Grace fa to keep, holy thy ^abbathVia thisLife,;: ai tljiai;(wh$n^t^.^jjeisendedjlmay with all thy Samp anxj Angels, celebrate, an e/er-wl. Safttth of Joy and Pra^e, ^o the ^oijour of thy mpft glorious Najme, in tby. Heavenly'Kingdom fQ? evermore. Amen.

Ao4 tfe n calUng thy Family together, {bu$ up the %iH>ith with the Meditations and Prayers before psejcsibed for thy Family. 4ha* theLord) will give thee that Night a more fweet Mid quiet Refi thsti, ox&nary* a nd profper thee $he better in a]l the. taintsof tke Week following.

Thm JAT <tf fa orfynarj Pra&ice of Pieij, tyth in frfatfe wj putyck;

Kmfflomth the extraordinary Bratijce of Ptety y *Wjby Go,d is glorified in our, ijWff•

THE extraordinary PrdlficeofTitty confifts*

* Jeiunium. „

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There ac^djj^rs kinds-of Fafiing. Firft, A t conftrain 9 d^jff^zs when Men either have not F'pod to dtf/'as in the b Famine of Samaria; Or, Ijkvjtog Food, cannot eat it for Heavinefs or £/>*. #<3fjV as'ix Mel them, who werein the c Ship with St. Paul,* This is rather Famine than Failing.

Secondly, 'f A natural Faft> which we undertake VhfieaDjl for the health of our Body.

Thirdly, * A civil Fa/l, which the Magiftrate enjoyneth for the better Maintenance of the Common-wealth ; that by uftng FHh as well as Fie/h, there may be greater plenty of both. r Fourthly, * Amir action* Fafi, as the Forty Days fall of Mofes kn&'£liasi the Types; and of Cbrijt, the Subftante. This is rather to be admired than imitated. -

* Fifthly, g A daily Faft. when a Man is careful to ufe the Creatures of God in fach Moderation, that he is. qot made heavier^ but more h chearful, to ferve (Sod, and to do the Duties? of his Calling. This isefpecially to be obferv'd of Minifters and | Judgps.

Sixthly, k A Religious Faft y which a Man voluntarily undertakes, ro make his Body and Soul the

1 i. Coaftum. b % Kings tf. *$. c Afts ^7. 33. d *. Phyfi«um. Nihil pcriculofius habitudine corporis extremfe bonl': detrahenda

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giofi^ni. 2 Cor. 6. 4, y.

* - • ' - ; ■ fitter

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fitter to pray more fervently unto God upon fome extraordinary Occafion. And of this fait only we are to treat. The Religious Fafi is of two forts, either private or publish,

1. Of a private Fafi.

THat we may rightly perform a private Fail:, Four Things are to be obferved: Firft, the Author: Secondly, the Time and Occafiou : Thirdly the Manner ; Fourthly the Ends of private Fatting.

1. Of the Author,

The jhrft that ordained Fading, was God him-felf in * Paradife; and it was the firft Law that Go*/made in commanding Adam to abftain from eating the forbidden Fruit. God would not pronounce nor write his b Law without Fa/ting, and in his Law commands all his People to Fail. So doth our ' Saviour Chrifi teach all his Difciples under the tfew Tefiament likewife. By religious Faftingz Man comes neareft the Life of d Angels and to God's Witt on Earth, as it is done in Heaven. Yea, Nature feemeth to teach Man this Duty, in [giving him a e little Mouth and a nor-

.fus pft, fimilitudinem ?um ilUs afieq«itur. Bafil, hom. de Jejup. * Natura os parvum, & guttur arQum homlni dedlr.

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raiw /fcrotf j for /#****** is content with «a/r«/f, Oft;* with lefs, . Neither do-Jfatf* andi<&*«. agree in any one A& better, than in this-Execcife of religious Ufting: For it ftreng^benetib. thp Memory, and cieareth the Mind\ illuminateth the Z>n> derft ending, andbridfeth-the Afiflitos j mortifieth the Flejb,. and preferveth Chaflity; preventeth ^/^W>,an*.continuethiMfeateh; itdeltoethfrQm Bvih, and-procuretb-all-kind q£ Blefflngs.

Bfe brewing this Fafo the S*r/*»* overthrew, the Firfi* Jdam y fothathe loft Patadife. But by keeping a Fajt, the Second Adam vaoquifhed J;be &r/>«»f, and reftored us into #mz*». /^Ag was me who coverd Weak fafs in the Ark, whom Intemperance uncovered, and left ftark naked in the kwyard. By Fafting, Let quenched the Flame of Sodom, whom Druniennefo {couched, with the Fire of Incejt. Religious fafting, and talking with God, made Mofet's Face to fliinebefore Me*, when Idolatrous eating and drinking caufed the Jfraelites to appear abominable in the fight of 6od. It wrapt up BUas in an Angelical Coach to Heaven when voluptuous Jhah was lent in a BW? Chariot to Het It made Herod believe that* ?<»£« Baftijl mould live after Death by a blef-fed Refurreclion; when after an intemperate Life, he could promife nothing to Wmfelf, but eternal Death and Definition* 0 divine Ordinance ofa Divine Author !

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2. Of the Time.

The * holy Scripture appoints no Tim* under the New Teftamentto Faft j but leaves icunto Chrlftiansown/>W£A0»*} Row. 14.3. 1 Cor. 7.5: toffeft'as occafions {hall be ofFer'd unto them, JKtt **-9.1 y. As when a Man becomes an humble and ear* neft Suitor unto God for the pardon of fome grofi Sin commited; or for the b prevention of fome Sin, wliereunto a Man feels himfelf by Satan foU licited: or to obtain fome fpecial Bleffing which ho Wants ; or to avert fome Judgment which a Mam-fears, or is already fall'n upon himfelf or others r Or laftly, to fubdue his Ftefh unto his Spirit, thac he may more cheerfully pour forth his Soul unto* God by Prayer. Upon thefe Occafions a Man* may faft a c Day or d longer, as his occafions re-* quire, and the eorifiitatiou of his Body, and other

needful Affairs will permit.

3. Of the manner of '4 private Faft.

The trde manner of performing a frivate Faft, corififts partly in outward, partly in inward A&ions.

THe outward Actions are, to abftain, for the

•JPraeceptum" eflefejflnlinfi Vliteo, qnifans au tct n non diebus opor-teatjejunare,&quibusoportcat,pr86cepto Domini velApoftolorum Hon inveriio defiriiifuin. ijt^.»dCif*l.Bfifi. Z€.* Irtdificrentcr <e-)unandum,exarbitrib,hoA6x;rtiperionoVaedifciplirrseproteihpori-bus,<^cau5suhiufcujuii|u*.7Vf*. Aivet. Pfycbtc.M&tanuth&eticxis primus eratquiibjunibruAfeg«spraefcripgc.£*/eW»Ecdefi«ft.Hift. lib.5.c.i8.ex^/>«^im.cLev.a3-3*-Jo ftl -7*- d EftH-4-**-

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2*4 fi$e traffic* of {fttep*

time that we faft: Firft, from all a worldly Bufinefs and Labour, making our f aft tag Day, as it were a Sabbath-day, Lev. 1.3. 28. - for worldly Bufinefs will diftraQ: our Minds from holy Devotion.

Secondly, from all manner of Food, yea, from b Bread and Water, fo far as Health will permit. , 1. That fo we may acknowledge our own Indignity, as being unworthy of Life, andallthedfowx for the Mainteinance thereof. 2. That by affixing the Body, the Soul, which followeth the Confutation thereof, may be the more humbled, j. That fo we may take a godly c Revenge upon our felves, for abufing our liberty in the ufe of God's Creatures. 4. That by the hanger of our Bodies^ thro* want of thefe earthly Things, our Souls may learn to hunger more eagerly after fpiritud and heavenly Food. jT. To put us in Mind, that as we abftain from Food, which is lawful, fo we fhould much more abftain £rom d Sin, which is altogether unlawful.

Thirdly, From good and cofllyt apparel; that as the abufe of thefe puffs up with Pride; fo the laying afide their lawful ufe may witnefs our Humility. And to this eqd in ancient times they ufed (efpeciaily in publick Fafts) to put on f Sackcloth, or other courfe Apparel. The equity hereof ftill rcmaineth; efpeciaily in publick Fafis, at what time to come into the aflembly with ftarched bands, crifped Hair, brave Apparel,z\A deck'd with flowers;

•Lev. 23.28,35.Joel 1. i4-&.2.i5. b iSam.3.35.Ezra 10.6Dan. 10.3. Efth.4.16. A&s9.9. c 2Cor.7.u. * Quid prodeft vacuarccorpus ab efcis, & animum repler? peccatis ? dug.detemv. S$r.\6. c Eod. 33. 5, 6. f Efth.4. 1,). Jon. 3,5,6.Joel 1.13 Mat. 11.2^.

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or Perfumes,, argueth a Soul that is neither hum-ble before God, nor ever knew the true ufe of fo holy an Exercife.

Fourthly, From the full Meafure of * ordinary Sleep. That thou may'ft that way aifo humble thy Body; and that tby Soul may watch und pray, to be prepar'd for the coming of Chrifi. And if thou wilt break thy Sleep early and late for wortdfygain; how much more fhould'ft thou do it for the Service of God? And if t Ahab (in Imitation of the Godly} did in his Fafi lie in Sackcloth, to break his Sleep by Night; what (hall we think of thofe who on a Fafiing-day will yield themfelves to fleep in the open Church I

Fifthly and Laftly, From all outward Pleajures of our Senfes. So that as it was not the (} Throat only that firmed, fo muft not the Throat only be/#-nijbed: And therefore we muft endeavour to make our Eyes ( as at all times, fo ) efpecially on that Day, to faft from beholding Vanities; our Ears from hearing Mirth or Mufick, but fuch as may move to mourn , our Noflrils from pleafant Smells ; our Tongues from lying, diffembling and Jlandring : Yea, the ufe of the Marriage-bed muft be omitted in a religious Reverence of the Divine JUajefiy. That fo nothing may hinder our true Humiliation, but that all may be Signs that we are unfeignedly humbled. Thus much of the outward manner.

* a Sam. 12.16. Joel 1.13. Eflh. 4.3. f J Kings 11. 27. H Slfola gula peccavit, fola jejunec, &fufficit; Si vcr6 peccaverunt& membra cster^, curnoa jejun«K&ipl*? g*r».Serm.Quadrag<3 #

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The inward manner of Puffing confitts in Two Things, z f Repentance. 2, fryer.

.. Jtepentanee bath Two parts. 1. * Penitency for Sinspaft. a. f Amendment ofLife in fime to come.

This Potency copfifts ity Three Things. Firft, An inward i^A/of Sin, and/^^ of/Mifery^ .Secondly, A.tcwritingof t,hy vilp Eflate. .Thirdly, An |iif»^& ;and particular, fonfefion of all thy known Sins.

jr. Of the inward fight of fin, *a&J*nfoof^jnifery.

Th\sfcnJe,Mdjnfigkt will bp effe&ed in thee: Firft by confidering thy Sins, Specially thy grofc Sins, according to the circiraiflances of the time whep, plane whsv^ manner how, and Peirfons. with

1 whom if was committed, ^bhdfy> ^Tfte Majefty of God againft whom it was done; and, the father^ becaufe thou didft fuch things ^gajnft Jiim fipce

, he became a Father untp^heeVand beflpw'dfo .many toqestkUfings in bountiful niaqnejr i^pon thee. Thirdly, lb eppfidering the t curfes .which God hath thrsatnttfbr thy Sin; How grievoufly God , hath plagued others for the Jam Fault, anq how j that no means in Heaven or Earth could deliver , thee from being eternally damned iot them, had ' not theStmtf Godio lovingly dy'd for thee. Laft- I jy, That ]&.Qp$Llwts the y h? nwft fkrftn ;heee'er

it

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it belong, mth'f^&'&ritvoas^ffifoeHS;; unlefs thou* daft frtwff/fetal by fpeedy a*d wofeigntd : Repcntafrce. Leeihefe and the fckd Qmfideiatieiis, 'fofpNtbtky* Heart wiriP9oprow,ttfaatj<wBfti^p ibr *JUifloffe Within thee, 'titwiay: be^?j^/^^,ioto:a Fount*/* of Tears, txickling^i&ohra tby *MHfra&l < Cheeks. This rtwumi rig is tlwbcgirm'mg of tide -fifthfgt arid therefore' ofMknes *yut? fbr/lgftwg, -thcfirji arid'jpMv/^Wp&rrionche.n*^A&idn, :

i %. X)f { fhe hmiling of)lby-omn efiate*

.i ... '

b BetMilingm Lament At ion^ j*4he f fiouriftg out of « ^he inward HokrniHg of the fdearf^ty the^utwat;d •• Me&&(f-tb€Foice$*6aT*ars?tf*tfo Ejes.^ With (u^h Jffi*/J^^ Prayer, is our

heavenly Father well plea$d.£ j&Jfy, wheaitas the /^tfif of his ty/r/>, and the *^# of our i 7 */*)*, hetaOTOtbedifpleafedwit^^r. -For-if he beard the Mwk wtotfh extremity wrttfjg. from Q ljn*el audW^r;-ind^heaFeth-t-h^ HQry- c^thc^you^g * Ravens? bnd roariqg of e ^*w : How much father wilkheheai* t he >w^ hishwfcfr C*^^5roiakte uflttf hipi in their Miferyi

3, C^/A* humble ConfeQion of Sins. K

In this A&ion thou mud: deal plainly with Go J, and f acknowledge all the Sins thou knomft, not

, ■■ j 1 ■ \ u ■ — ' ■ ' ■ ■■ , ■ »

. Matth* 9. 15. Can the Children mum ?-then flfcU»thiy /^f.

And Jlf*r4 and Luke, for w«r», have/*/?. Examples. Pfal.6.&.22.

"" &38,& 79.and??r?^^VtamenTatiDnsrJoel2.12,^r^Jer.-ji.

18,19.20. f Gen. 21.17. * Pfal. 147.9. ePfal, 104. 21. * * Sam.

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only in general 9 but alfo in particular. This hath been the manner of all God's Children in their Fails. Firft,Becau(e that without *ConfeQi»H thou haft no prmife of Mercy or forgivenefs of Sins. Secondly, that fo thou may'ft acknowledge *God to be jujt 9 and thy felf unrighteous. Thirdly, That by the nuntbring of thy Sins, thy Heart may be the more humbled and pulled down. Fourth-ly, That it may appear that thou art truly Penitent: For till God hath given thee Grace to repent, thou vfikbcvtoreafhMmedtoconfefsthyFmlty than . to commit thy Sin. The plainer thou dealeft in this refped with God, the more tracioufy will God deal with thee: For if thou doft« acknowledge thy Sins, God is faithful and juft to forgive thee thy Sins; and the Blood of JefusChriftbU Sou jbaffchanfe thee from aU thy Sins.

To help thee the better to perform thefe Three farts of Penitency, thou may*ft diligently read fuch Chapters and Portions of the holy Scriptures, as do chiefly concern thy particular Sins : That thou may'ft fee God's Curfe and Judgments on others for the like Sins, and be the more humbled thy

fif I

Thus far of the Firjt Part of Repentance 9 which it j Penitency.

The other Part, which is Amendment of tiff*

fProv. it. t3. Pfid. U> 5> £ MuVj*.* 5 < John t. 7, £

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confifts; Firft, In devout Prayer*. Secondly, io devout Attions.

This devout Praydr, which we make in tirtie of fafling, is either * Deprecation of£vil 9 or craving needful good things.

Deprecation of Evil, is, when thou befeecheft GOD, for Chiift the Mediator's Sake, to pardon unto thee thy Sins y which thou haft confejfed; and to turn from thee thofe Judgments which are due unto thee for thy Sins : And as Benhadad, becaufe he heard b That the KJng of Ifrael was merciful, proftrated himfelf unto him with a Rope about his Ned; fo becaufe thou knoweft that the King of Heaven is merciful, caft down thy felf in his Fre-fence, in all true figns of Humiliation (efpecially, feeing he calleth upon thee to come unto him in thy c iroulles) and doubtlefs thou (halt find him moft merciful

The craving of ntedful good things is, Firft, a fervent and faithful begging of God, to feal by his Spirit in thy Heart, the Affurance of the for-givenefs of all thy Sins. Secondly, To d renew thy Heart by the Holy Ghojl, fo that Sin may daily decay, and Righteoafnefs more and more increafe in the. Laftly, In defiring a fupply of e Fdith, Patience, Cbdftity, and all other Graces ^hich thou nantefi, and an encreafe of thofe which G 0 D of his Mercy hath beftowed upon thee already.

*<tfn*Kt Kr&ffiitif. b i Kings io. 31. c Ffal. $o.15. d Phil. i.<*.

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290 9$e practice of tNetp*

^J^2~ ~ ~ ~ • ■ '~-* * h * *

Thus jar of Prayer and Fafting.

The devout A&ions in faftiag, are Two. Firft, avoiding Evil, Secondly, doing Good.

I. Of avoiding Evil.

This Abfiinewefrom Evil, is that which is chiefly fignified by thy Abfthencefrom food, &c. and is the chief end of fafting, as the a Ninrvites very Well kfiew. A Vay off aft, and not fafting from Si* % the Lord dborretb. It is not the vacuity of the Stomach, but the b purity of the Heart that God ref-fpe&etliL If therefore thou wouldeff have God to turn from thee c the Eviloi Afflitfion; thou muft firft turn aw*y from thy felf the Evil of Tranfgrtf-fori* And without this fafting from Evil^thy Faft {avours more noyfom to God, than thy Breath doth to Mao. This made God fo often to rejeft the Paft of the d Jews. And as thou mud, endeavour to avoid all Sin ; fo efpecially that Sin, wherewith thou baft provoked God t either to /bait his Rod at t;hee, or already to lay his chafteping Hand upon thee. And do this with a Refolution, by the Af-fjftance of God's Grace, never to commit thofe Sins ^gain. For c what l hall it profit a Man by

"John 3.8,10. b Pulchrum eft corporis jejunium, cum fit animus \ vitiis jejunus. Hier. adCelant. Ep. 1 4. « Jejuna k malis a&ibus, abftine & malis fermonibus, contine a cogitationibus peflimis. CrriA in Lev. cap. 10. <* Ifa. 58. 2, &c. Zach. 7* $. Non poffum

efel fordidius cgrcdi malediftum auc mendacium ? Muximw Epifc.

Abjtt-

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%fy ggtgfte of $nty> g>i

Abfttnence to humble his Body, if his Mind fwell with Pride ; Or to fbrbear Wine and flrong Dr//wP, and to be drunk with Wrath and Ma/ice? Or to let do Flefb go into the Belly, when Lies, Slanders and Ribauldry (which are worfe than Meat) come out of the Mouth ? To abftarn from Meat a , and to do Mifcbitf, is the DeviPs Fa/t^ who doth Evil % and is met Hungry

t. Of doing good Worh.

The h good Works which as a Chiiftiari thou muft do e?iwy Day, but specially on thy Faftfag. day, are either the Works of. Piety to God, or the Works of Charity towards thy Brethren;

Firft, ,f he Works of Piety to God, ire the pratl-ice of all* the former Duties in the (tncerity of a good Confcience, and in the fight of God.

Secondly, The Works of Charity towards our ftrethten are, * forgiving Wrongs, remitting Debts to' the Poof that are not well able to pay; but efpeci-ally in thing Alms to the Poor, that want Relief and Suffenance. Elfe we fhall d under pretence of Godlinefs, pra&ice Miferablenefs : Like thofe, who will pinch their, own Bellies* to defraud their labouring Servants of their due Allowance. As there-

* Qui clbis abftinet, & mala agunt, daembnes imitantur, qui-bus culpa adeft, & cibus deeft. ifid. b Vis oratioacm tuam Volare ad coeluni ? Fac 111* duas alas, Jujunium & Elcmofynam. Aug. «Ifa ; 58.6,8cc. Zach.7.9,10. * Qui jejunatutparcat,nonad Dei gloriam je junat, fed fubftantiae fuse parcit, Chryjofi* in Match. $ .

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fore Chrift joyned Faffing, Prayer, and ^/«w together in Precept; fo muft thou joyn them together^ like * Cornelius, in Practice. And therefore be fure to give at the leafi ib.much to the b Poor, on thy Faffing-day, as thou wouldft have fpent in thine oton Diet, if thou hadft not failed that Day. And remember, that *Jhe that fotoetb pknuoufly, fhaS reap plenteoujly; and that this is zjpecialjow ing day. Let thy Fafting fo d afflitt thee, that it may refrejh a poor Chriftian; and rejoyce, that thou haft dined andfupped in anotheri Or rather, that thou haft c feafled hungry Chrift, in his poor Members.

tri giving Alms, obferve Two Things: Firft, The Rules: Secondly, The Rewards.

i* Rules in giving of Alms and doing good Works.

, I. They muft be done in Obedience to God's Commandments : Not becaufe we think it to be good; but becaufe God requireth us to do fuch and fuch a good Deed j for fuch f Obedience^ the worker, God preferreth before all Sacrifices, and the greateft Works.

* Afls 10.30. "b Non Deo, fed fibi jejunat, qui qu* ad tempt* fubtrahit, non inopibus fubtrahit j fed ventri poftmodum ofer 1-enda cuftodit. Greg. M. Paft. c. 44. c 2 Cor. 9.6. * Jejunium tuuii te caftigat, fed altcrum laetificat. Aug. Ser. de temp. 64. e Accipi-at efuriens Chriftus quod jejuharis minis accipit Chriftianus. Auguft. de temp. Ser. 157. Beatus qui jejunat ut alat paypereffl. Imitatur enim Chriftum qui ainiinam fuam pofuit pro fratribus fins. Cyril, in Lev. lib. i o. *1 Sam .15,21.

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*..They muft proceed from * Faith, ejfe thev m***? plea/e God; Nay, without Faith the moft ffcctim Works are but *jhini*g Sips anfl Pharifees Alms.

3. Thou muft not thick by thy good Works and Alms to merit Heaven ; for in vain had the Sotf of Gpd died his Blood, if Heaven could have feieen furchafed eijther for Afo/wy or /V^A Thou muft therefore feek Heaven's Pojfeffhn by the/*r-c£*/* of CAr/^s #W, not by the Merits of thine own Works. For c eternal Life is the Gift of God through Jefus Chrifi. Yet every true Chriftian that believes to be faved, and hopes to come to Heaven, muft do good Works (as the Apoftle faith) fpr npcpjfary Vfei, which are Four.

Firft, That d Go4 may be glorified. Secondly, ThAf thou mafjlfibew thyfelf* thankful for thy Redemption. Thirdly, That thou msfji *makefure thine Eletfjon uuto thy felf Fourthly, That thou may 7 Jl * vain others, by thy holy Devotion, to thiqk the better of the Chriftian Profeflion. And for thefe 'ufes we are faid to be h Go£s Worimanjbip, created in Chrifi Jefus unto good Worts, and that God hath ordained us to wa^k in them.

4. Thou mqft not give thine Alms to mpudeni Vagabonds, who live in wilful idlenefs and filthinefs 9 but to the Religious and honefi Poor, who are ei-

f Hcb.u.tf. Rom.14.13. * Splencfida [toccata, Aug. c RojB-tf» ult. a iCor. 10. 31. 2 Cor. 8.19. PhiLi.ii. * Luke 1,74,75. ■aPet. x.io. 6Matth.$.i6. Ifa.61.9. hEph*2.io.

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ther Sick, or fo old that they cannot work: Or fuch who work, but their work cannot competently maintain them: Seek out thofe in the Back-Lanes and relieve them. But if thou meetelt one that asketh an Alms for Jefus fake, and knoweft Jiim not to be unworthy, deny him not: For it is better to give unto Ten Counterfeits, than to fuf-fer Chrifi to go, in one poor Saint, unrelieved. Look not on the Perfon, but give thy Alms as unto Chrifi in the party.

%. Of the rewards of Jims-deeds and good Works.

%. Alms are a facial Means to move God in JMercy toturn>way his* temporal Judgment from us j when we by a true Faith, (that (heweth it jptif by fuch Fruit?) do return unto him. '' "%. Merciful Alms-givers* fftall be the Children of the Higheft) arid be like their Father, who is the ' Father of Mercies. They fliall be fris d Stewards to difpofe his Goods ; his Hands, to diftribute his Jims; and if it be fo great an Honour to be the. Ifing Almoner, how much greater is it to be the God of 'Heaverfs Alms-giver ? ' 3. When ail this World {hall forfake us, then only good Works and good Angels fhall accompany us, the 6ne to c receive their reward, the.other tQ deliver their f charge.

'■ r 4. Liberality in AlmSrdeeds is our *funjl Foundation, that we [hall chain in eternal Life, a liberal

*Ban. 4 «*7. b Liiketf.35,3$. c 2Cor. 1.3, d Lukci6.i. cRcr. 14..13. f Lu^ei(i.aa. Pfal.91.11. Heb. 1.14, SsTim.6.19.

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reward, thro'thc Mtrcy and Merits of Chrift.

Laftly, By Alms-deeds w« feed and relieve Chrift in his Memhets; and a Chrift at the laft &*/ will acknowledge bur love, and reward us in hi* Mercy; and then it lhall appear, that what we gave to the Poor, was not /<$, but h tent unto the Lord. What greater Motives can a Chriftian wifh, to excite him to be a liberal Alms giver?

Thus far of the Manner of Fading. Now follow the Ends.

3. Of the Ends of Fafiing.

The true ends of Editing are not to merit God's Favour or eternal Life (for that we have only of the Gift of God thro' Chrift) nor to place Relight in bodily Abftinence (for falling in it felf is not the nmrfbif of God, but an helf to further us thd better to worship God.) But the true Ends of Pafling are Three:

Firft, To fubdue our c Flelh to the Spirit; but not fo to d weaken our Bodies, as that we are made unfit to do the neceflafy Duties of our Calling. A good Man ( faith Solomon is merciful to his Beaft, Prov. 1 x. vet. 1 p. much more to his own Body.

Secondly, That we may more devoutly contemplate God^s Holy Will, and fervently e pour

*Matth.a$. fcProv.19.17. «Efdr.8.2. **Tiin.$,2*. Jejuni-um orationcm roborat, oratio fan&ificat jcjuninm. Bern, Ser. de leiun . «Jocl 2.17. Luke 2.37- 1 Cor. 7. j.

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forth our Souls unto him by Prayer: For as there are fome Jcind of Devils, fo there are alfo forae kind of £/*/ which cannot be fubdued but fry #c/-M& joynecj unto Brayer, A/4tf6. 17. xx.

Thirdly, That by oijr *feriow Humiliation, and judging of our felves, we may efcape the Judgment cf the Lord; not for the merit of our Fafting (which is none) but for the Mercy of God, who hath promifed to remove his Judgments from us, when we by parting do unfeigned ly humble our felves before him. And indeed no Child of God ever confcionably ufed this holy Exercife , but in the End he obtained his Requeft at the Hand of God: Both in receiving Graces which he wanted, as ap-

fears in the Examples of b Hannah, c Jehefcaphat, . Nehemiah, e Daniel, r t Qfdras, « Efther*, 3s alfo jn turning away Judgments fhreatned, or fallen upon him, as may be feen in the Examples of the h Israelites, the J l$inev(tes 9 ) Rehobaa^m^ 1 4h«b, ^Heze-kiah, n Manaffah. lie who gave his dear Son from Heaven to the Death, to ranfom us when we were his Enemies, thinks nothing too dear on Earth to |)eftou r upon us, when we humble our .felves, being |n^de his reconciled Friends and Children.

Thus far o£ tjie private Vafi.

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X. Of the publick ft/},

AVuhlick Fsft, is, yhpn by the • Authority qf the Magijlrate, either the *Mr Ghurch within hisDominion, or famefpccial Congregation f whom it concerneth) 1 do aflemble themfelves together, to perform the forementioned Duties of htumtlia* tion\ either for the removingoi fom$ pyblick b Ca* /amity threatned or already infli&cd upoq them, as the Sword, Invafion, Famine, Peft Hence, or other fearful Sickoefs; or elfe for the obtaining of forac ^ publick Bleffing, for the good of the c Church, as tq crave theafftftance of Go&hboly Spirit, \nthz Elettion and Ordination of fit and able Pajlors, &c. or, for the tryal cf Truth, and execution of Juftice^ in mat* tpre of Difficulty and great Importance, efc

W&en any Evil is to fee removed, the ^Pcfiors ^re to lay open unto the People, by the Evidence of God's Word, the §ins which we^e the /fecial * caufesof that Calamity; tall upon ttam to repent, and publifk uiito them the Mercies of God in Chrift upon their Repent we. The People muft hear the Voice qf God's Mtffengers with hearty Sorrow for their fins/, earne^ly leg Pardon in Chrift, and promife unfeigned' 4mendment of tbgjr Life. When "any Qleffing is to be obtained, th§ Pajtors muft lay open tq the People (he fyceffity of that Bleffing, and the Goodnefs of God who giveth

■Jonahs-7. aChron.30.3. Ezi*.8.n.l>rSain.7.j,tf.Joe].2.ij; aCjiron.icJoiuths. 5. Efth,4,itf. *E*<wI. 1?, Efl.fc Afiii.n. ? 4 .^Jocll.14. NclWS. r v ;<

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fuch Graw for theg<wf of Men. The /tap/* tnuft devoutly fray unto God for befto wing of that Grac*, and that he would blefs his own Means to his own Glory, and the good of his Church And when the holy Exercife'is done, let every Chriftian have a fpecial care according to his Jbility y to * Remember the Poor. And'whofoever (when juftOccafion is offered) uftth not this holy Exercifc of Fajting, he hiay juftly fufpeft, that his Heart never yet felt

the Power of true Christianity.

* * j

So much of Fafiwg. Now followeth the Exer-cife of holy Feafting.

Of the practice of Piety in holy Feaft fog.

HOly Feafting is a folemn Thank/giving (appointed by Authority) to be rendred unto God on fome fpecial Day j forfome extraordinary Bleffings or Deliverances received. Such among the Jews was the Feaft of the f Pajfover, to re-riiember to praifeGod for their Deliverance outof jEgypts Bondage; or the Feaft of || Purim, to give I'hanks for their Deliverance from Hamatfs Confpi-racy.. Such amongft us are the Fifth of Auguft, to praife God for delivering our Gracious K)ng> from the bloody Confpiracy of the Traiterous Gowries: And the Fifth of November, to praife God for the Deliverance of the Kjng and the whole State, from the fofifh Gm pmder Treafon. Such Feafts are to

*Ifitj8.7,io. aCor.9.7. Gal.a.xo. tExod.ii.r*. tEfth.9.

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be celebrated by a publick rehearfal of thofe fpe-cial Benefits, by ffiritud Pfilms and Dances, by mutual Feafting, and [ending Prefents every Man to his Neighbour y and by giving Gifts to the Poor.

But forafmuch as the benefit of our Redemption was the greateft that Man needeth from God, or that God ever beftowed upon Man j and that the Lord's Suffer is left by our Redeemer, as the chief* eft Memorial of our Redemption: Every Chrift-ian fhould account this holy Supper, his chiefeft and joyfulleft Feaft in this World. And feeing that as it rainiftreth to worthy Partakers, the greateft Affurance which they have of their Sal-vat ion; fo it pulleth temporal Judgments on the Bodies, and (without Repentance) eternal Damnation on the Souls of them who receive it unworthily : Let us fee how a Chriftian may beft fit himlelf to be a due Partaker of fo holy a Feajl % and to be a worthy Gueji at lo J acred a Suffer.

Meditations concerning the due Manner of prattiftng Pitt) ', in receiving the holy Suffer of the Lord.

THo* no Man living isDf himfelf worthy to be a Gueft at fp holy a Banquet; yet it plea-feth God of his Grace to ? acceft him for a worthy Receiver^ who eodeavoureth to receive thar holy Myftery, with that competent meafure of Reverence that he hath prefcribed in his Word.

He that would receive this Holy Sacrament with due Reverence, muft confeionably perform « ,

*aThcf. 1. ix. Col.-1. *,*. Liikeao. if. Apoc.3.4.

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Three forts of Duties? Firft, Tbofe which pe tq be done before he receiyeth. Secondly, Thofe that are to be done in the receiving. Thirdly, Thofe that are to ie done ffter that he hath received the Sacrament, The Firft is called Preparation, the Second Meditation, the Third Attion or Practice.

Of Preparation,

That a Chriftjan QUght n?ceflarily to prepare hirafelf before fie prefume to be a Partaker of the holy Communion, may evidently appear by Five Reafon?.'

Firft, Becaufe it is God's Q>mm*ndment, £or if he commanded under the pain of Death, that none * uncircurpcifed (liould eat the Pafchal Lamb; por any circumcifed upder Four E|ay s Preparation : How much greater Preparation doth he require of him, that comes to receive the Sacrament of his Body and Blood? Which as it fuccedeth, fo doth it exceed by many Degrees the Sacrament of the Pajfover.

Secondly, Becaufe the Example of Cbrifi teach* eth us fo much: For he f rvajbtd his Difciples* Feet before he admitted them to eat of this Stopper \ (Jgnifying how thpvi fhould'ft lay afide all impare-nefs of Heart, and uncleannefs of Li fa and be fur-nifhed with Humility and Charity, before thou pre-fumeft to tafte of this fjoly Supper.

Thirdly, Becaufe it is the Counfelof the Ho-

* Exod. 1 2.48. fJohn 13.5.

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ly Ghoft; a Ltf every Man examine himjelf and fo let him eat, &c. And if a Man when he is to eat with an earthly Prince, mufi confider diligently whit is before him y b and put a Kjsife to his Throat, rather than commit any Rudeneis; how much more oughteft thou to prepare thy Soul, that thou may'ft behave thy felf with all Fear and Reverence when thou art to feaft at the holy Table of the Prince of Princes.

Fourthly, Becaufe it hath been ever the pra-ftice of all God's Saints, to ufe holy Preparation, before they would meddle with Divine Mjfteries* David would not go near to God'; Altar y till he had firft c wafted his Hands in Innocency: Much lefs fhould'ft thou, without due Preparation, approach to the Lords Table. Abimelech would not give, and d David and his Men would not eat the Skew-bread, but tin Condition that their Vefielt were holy ; how much lefs fhould'ft thou prefume to eat the Lord** Bread, or rather the Bread which is the Lord, unlefs the Veflel of thy Heart be firft cleanfed by Repentance ? And if the Lord required c Jofltua (as he had done Mofes. before) tofuf off his Shoes, in Reverence of his Holinefs, who was prefent in that place, where he appeared with a Sword in his Handy for the Deftru&ion of his Enemies ; how much rather fhould'ft thou put off all the Affe&ions of thine earthly Convention, when thou com'il near that place, where Chrift appear-eth to the Eye of thy Faith, with Wounds in his

1 1 Cor. 11.28. t>proy,2j. I, 2. cPfal! %6.6. d j Samkri.4. «Ek.

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faufe «m/ fide, for the Redemption of his Friends ? And for this caufe it is faid,* that the Lambs Wife bath made her felf ready far the Marriage. Prepare therefore thy felf, if thou wilt in this Life be betrothed unto Cbrifi by Sacramental Grace, or ia Heaven married unto him by eternal Glory,

Fifthly, Becaufe that God hath ever fmitten with fearful Judgments, thofe who have prefum-ed toufe his holy Ordinances without'due Fear ^nd Preparation. God fet a b flaming Sword in a Cherubim's Hand to fmite our fir ft: Parents, being defiled with Sin, if they fhooid attempt to go into Paradife, to eat the Sacrament of the Tree of Life, Fear thou therefore to be fmitten with the Sword of God's Vengeance, if thou prefumeft to-goto the Church with an impenitent Heart to eat the Sacrament of the Lord of Life. God fmote joboo of the e Betbfbemites, fee looking irreverently'into his Ark, and kuTd d Vzea with fadden Death, for but rafb toacbtagof the Ark* and fmote c Vz-ziah with a Leprefeioc medlihg with the Prieftfr Office, which pertained not unto him. The fear of fuch a ftroke made Hezekiab foearneftly to pray unto God, that he would hot (mite the People that wanted time to prepare themftfoes as tbeyfhould, to eat the Paffover : And it is faid, that the Lord heard Hezekiah, and healed the People : Intimating, that had it not been for HezeJciah's Prayer, the Lord had fmitten the People for their want of due Preparation. And the Man who came to the Mar-

•Rcv.19.7. >>Gcn.}.a4- c 1Ssm.tf.19. <• 1 Citron. i3.o,&c -Chron.26.19. .

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r*g[* f>4/? without his Wedding-garment, or examining of himfelf, was examined of another: and thereupon famf AW *W /w;, W soft into utter Darknefs, Matth %%. 12. Afld St. Pa*/ teUs the Corinthians, that for want of this a Preparation isa examining and judging them/elves, before thfydid eat the Lord's Supper, God had teqt that fearful Skkneft among them, whereof b /ewe nwr* then Sick, others Weak, and many faBen Afleef, that is, tar ken away by temporal Death. InfomiKjh tha t the Apqftle c faith, that e*ery unworthy receiver, em his own Judgment; temporal,, if he repeats; yter-mi/, if he repents not; acid that in fo heinous a meafure, as if he d were guilty of the very Body and Blood of the Lord, whereof this Sacrament is % holy Sign and Seal. And Princes punifh the Indignity offered to their great Seal^ in as deep a raealpre, as that which is done to choir own Perfon*% whom it reprefenteth. And how heinous the guiir tinefs of ChriJPs Blood is, may appear by. the f$ife-ry of the Jem ever fince they wifted e his Blond to be^an.them and their Children. But thejn thoi^wilt fay, It were fafer to abftain from coming at all to the Holy Communion: Not fo, for God hath threatned to punifh the f wilful Neglefl of his Sacraments, with eternal Damnation both of Body and Soul. And it is the Commandment of Chrift% Take, eaty do this in remembrance of me: A nd he will have his Commandment under the Penalty of this Curfe obeyed. And feeing that this Sacrament

•"Cor.ri.a8. b Ver.3o. c Ver.i9, d Ver. 27. c Matth. xy. t j. f Num. 9.13. Heb. 2.9. Matth. 26. 26. 1 Con 11.24.

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wajs the greatefi Token of ChriJPs* Love, which he left at his <W, to his Friends whom he loved to the mi; therefore the HfegUS&nd Contempt of this Sacrament muft argue the Contempt and Negfcfi of his 2>w b and Blood jbedding: Than which no Sia in God's account can feem more heinous. Nothing hinders why thou may'ft not come freely to the Lord's Table j but becaufethou hadft rather want the Love of God, than leave thy filthy Sins. Oh come, but come a Gueft prepared for the Lord's Table; feeing they are e hlejfed, who ire celled to the LamPs Sapper. Oeome, but come prepared; becaufe the d Efficacy of this Sacrament is received according to the Proportion of the Faith of the Receiver.

This preparation confifts in the feriotis Confide* ration of Three Things: Firft, of the Worthinefs of the Sacrament, which is termed, to difcern the Lard's Body. Secondly,\>f thine own Vnworthiaefs, Which is, to judge thyfelf. Thirdly, of the MtA»s> whereby, thou may'ft become a worthy Receiver, called Communication of the Lord's Body.

i. Of the worthinefs of the Sacrament*

THEtPortbmefs of this Sacrament is confider-ed Three Ways: Firft, By the Majefif of thy Author ordaining. Secondly, By the freciouf

• Johni3. i. bHcb. 10. 39. cRev. 19. 9. d EfficaciaEuchari-fti* non xqnaliter fe habct quoad omnes fideks, fed pro ratione fidci communicantium. Ortgm*

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»«/*■ of the Parts whereof it confifteth. Thirdly, By the excellency of the Ends for which it was or* dained.

x. C)f /fo ^<tf£<?r <?f ffo Sacrament*

The ^fc/W wis not any &£* or ^<r/, but our .£«>•</ 7<p/«f, the eternal Son of God. For it pertaineth to Cbrifi only, under the Nen> refitment, to inftitute a Sacrament, becaufe he only can promife and perform the Gr**e that it fignifieth. And we are charged * /o tair #0 Voice but hit in his Church. How facred fhould we efteem the Ordinance that proceedeth from fo divine an Author t

a. Of the farts of the Sacrament.

The parts of this bleffed Sacramedt are Three. Firft, The earthly figns fignifying. Secondly, The divine Word fan&ifying. Thirdly, The heavenly Graces Ggnified.

Firft, The earthly figns are t %"*& and Wine, in number Two, but One in ufe.

Secondly, The divine Word % is the Word of Chrijt's Inftitution; pronounced with Prayers and Blefings by a || lanfulMlnifttr. The Bread and Wine without the Word are nothing, but as they were before; but when the#Wcometh to thofe Elements, then they are made a. Sacrament i and God

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*Matth.i7.$. tiCor.n.i3,&e.Prtv.9.$. flHcb.j.^Num. 1 16. 40. 1 Cor. xo. 16. EuCharlftiae Sacraraenrum non de aliorum ' aanu <juim prsiidentium Jjimimus. Ttrt, tibr. dt Cmn. c. 3.

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is prcfcnt with his own Ordinance, and ready to perform whatfoever he doth promife. The Divine Words of Bleffing do not change or annihilate the * Subfiance of the Bread and Wine : (for if their Subftance did not remain, it could be no Sacra-* ment:) but it changeth them in Vfe and in Name. For, that which was before but common Bread and Wine to nourifli Mens Bodies; is after the Bltffing deftinated to an holy ufe, for feeding of the Souls of, Chriftians. And where before they were called but Bread and Wine; they are now called by the Name of thofe ^Things which they fig. nifie, The Body and Blood ofChrifi : the better to draw our Minds from thofe outward Elements to the heavenly Graces, which by the fight of our Bodies they reprefent to the fpiritual Eyes of our Faith. Neither did Chrift direft thefe Words f This is my Body y This is my &lood, to the Bread and Wine; but to his Difciples, as appears by the Words going before, Take ye ', eat ye. Neither is the Bread his Body, but in the fame fenfe that the Cup is the New Tefiament % viz,, by a facramental Metonymie. And St. Mark notes plainly, that the Words, This is my Blood\ &rc. were not pronounced by our Saviour 9 till after that all his Difciples hd drunk of m theCup % Mark 14.23.14. And afterwards in refped of the natural Subftance thereof, he calls

* Qui eft i terra panis, percipiens vocationem Domini, rion jam communis paniseft,fed Euchariftia,ex duabus rebus conftans, terre-n48ccoelefti./r«.//^.4.^.34.Per Sacramentum corporis,&fangui-nisDomini divinse efficimur confortes nature, &tamcn ejfenonde-finit fubftanda vel natura panis & vini. Gtlafm emir a Eutjcb. f Chri-ftus vifibiliafymbola, corporis & fanguinis apoellatione honoravit, non naturam mutans,fed gratiam nature ad \\Gitn$.Tbe9d$rit.di*L 1.

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that the fruit of the Vine* which in tefpeft of the fpiritual Sgnification thereof, he had before fdrtit-ed his Blood, verfe 15. after .the maimer of t'ernft-iag all Sacraments. And Chrift bids lis riot* to w^ &//*, but to do this in Remembrance of bim } and he bids Us.to eat not (imply his Bod), but his Body as it was then hoken, and £& Blood Jheeti Which St. IW ejcpoijndsw be but the CqmmunU on ofChriJPs Body, and the* Communion ofhis Blood, that is, an effectual /Vtdfgf that, we are partakers of Chrift^ andof 4// the Attrits pf his Body and Blood. And hy the frequent ufeof this Communion, Paul will have us to *&ake a/hew of the Lord's Death till he come c from Heaven, and till we, as d Eagles fhaS he caught up into the air y to meet him wlio is the blefled Carkajs and Life of our (Souls.

Thirdly, The fpiritual Graces are likewilje Two • the Body of Chrift, as it was with the feeling of God's Anger due to us, crucified: and his' Bloody as it was (in the like fort) foedfor the remijjion of our Sins. They are in number two, but in ufa one, viz. whole Chrifl, with all his Benefits offered to all, and given indeed to the faithful* Thefe are the Three integral Parts of this blejje J Sacrament, the Sign, the Word,,and the Grace., The Sign without the Word) or the Word without the Sign can do nothing; and both conjoyned are unprofitable without the Grace fignified; but all Three concurring, make an effectual Sacrament to a worthy Receiver. Some receive the outward Sign-without

• a iGw\io. 16. * 1 Cor. 11. 26. c Afts 3.21.&1.JI. *JVSatth, H.27,28.

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the fpiritual Grace, as 3M*f, who ^as ^ia///» faith) received * the Bread of the Lordy but not the Bred which was the Lord. Some teceive the fpiritual Grace without the outward fign, as the Saint-Thief on the Crofs; and innumerable of the faithful, who dying defire it, but cannot receive it, thro' fome external Impediments; but the worthy Receivers to their Comfort receive both in the Lord* s* Supper.

Chrift chofe Bread and Wine (rather than any other Elements^ to be the outward Signs in this bleffed Sacrament: Firft, becaufe they are eafteft for all forts to attain unto: Secondly, to teach us, that as Man's temporal Life is chiefly nouriflied by + Bre*d<> and cheriEhed by Witse\ fo are our Souls by his Body and B/<Wfuftained and quickned unco eternal life. Chrift appointed Wine with the Bread to be the outward Signs in this Sacrament, to teach us, Firft, That as the perfeft Nourijhment of Man's Body confifts bothot Meat and Drink; fo Chrift is unto our Souls not in party but in Perfe8ion y both Salvation and Nourijbment. Secondly, That by fee-ing the Sacramental Wine apart from the Bread, we fhould remember how all his precious Blood was nit out of his bleffed Body for the remifjion of our 'ins. The ouiward Signs the Paflor gives in the Church, and thou doft eat with the Mouth of thy Body\ the fpiritual Grace Chrift reacheth from Heaven, and thou muft eat it with the Mouth of Faith.

* PanemDomini,non panem Domlnum. Aug. \ David calls Bread the ftrcngth of Man's heart, Pjal. 1 04.1 $ . Efay t the it ay of Bread, csp. 3 x. £&eJbV/,theftaffofBread,r*J>.4.i6. Hmer, M^sa©- riaruu*.

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3. 0/ /A* Ends for which this holy Sacrament wot ordained.

The excellenr and admirable Ends or Fruit /, for which this bleffsd Sacrament was ordained, are

Seven. ,

Of the firfi end of the Lorfs Supper.

1. To keep Chriftians in a continual * Remembrance of that propitiatory Sacrifice, which Chrift once for all, offered by his Death upon the Crofi, to reconcile us unto God. b Do this (faith Chriftj /* Remembrance of me. And ('faith the Apoftle,) c ^ oft as ye JhaS eat this Bread and drink this Cup, yt do fbe» the Lord's Death till he come* And he faith, that by this Sacrament, and the Preaching of the Word d Jefus Chrjl was fo evidently fet forth before the Eyes of the Galatians y as if he had been crucified among them: For the whole Aftion reprefenteth Cbrift's Death; the breaking of the Bread bleffed, the crucifying of his bleffed Body ; and tht pouring forth of the fan&ified Wine^ the (bedding of his holy Blood. Chrift was once in himfelf c really offered : But as oft as the Sacrament is celebrated; So oft is hefpirituafly offered by the faithful.

Hence the Lord'* JSupper is called a propitiatory

a Mattb.26.2<S. b Lukc32.i9. c 1C0r.11.26. *Gal.3.i. •Hcb. 9.26. & 10.12. Quotidic nobis Chriftuscrucifigitur Aug. inPfsl.ft.

X 3 Sacrifice

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Sacrifice, not properly or really, but * figurat-vely, bpcaitfe it is a memorial of that propitiatory Sacrifice, which Chrift offerM upon the Crop And to duhn-guilh it from that red Sacrifice, the Fathers call it the t mtooodj Sacrifice. It is called the Eucbarifi, ijecaufp that the Church in this A&ion, offereth unto God the Sacrifice of Prayer and Thankjgivin% for her Redemption; eftefted by the true and only expiatory Sacrifice of Chrift upon the Crofs. If the fight of Mo&s King, facrificing on his Walls his own Son, to move his Gods to refcue him, z King* 3.17. moved *he aflailing Kings to ftjch pity, that they cefts'd the Aflaulr, and »ifed their Siege 5 how Should, the fpiritual Sight of God the Barber i j] fcfiri&cipg on the Crflfc ki& only betptten £a^ to favp tby §Wl» n?ove th$e fo love God thy Hejieiwer, and to leave Sin, that could not in Justice be expiated hy «oy meatier Raoipoi ?

><tf the $ec<^ endvf the Lor£$ Sapper.

%. To confirm ot# Faith : For God by this Sacia-^ift&tohfignifii *nd feat unto us from Heaven, that according to tfce Promife and new Covenant

* Ufivvvyuws. flncjrucntum facrificium. If it be unbloody, be-caufc it is' void of blood; then/it is not Chf ilVs natural body: Iftc-fcaufe it is offered without fhedding of Wood ; then it is not available^ fteremifllon of fins. H*b-9-ll Ghrifto cum patrc & Spiritu fan&ofacrificium panis & viiii in fide &t har irate fa n&aEccIefiaCa-ihfilkn pffcf^e non ceflat. Aug. defid. ad Pet. diac. cap. 19. || Cum firan-feitur hoftia; dum fanguis de calce in offe ndetmhi tuhditur, quid |li«4 qu^p Dominicicorporisin cruce emolatio, e jufque fanguinis fl? j^ff'ra efiiifip defignatur? Can. fifi- 2. dewfec, *wmjr*ngitur. 37.'

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which he "hath made in Chrift t he will truly receive into his Grace and Mercy all penitent Beleivers, who duly receive this holy Sacrament; aad that fpr the Merits of the Death and. Patftoa of Chrift b& will as verily forgive them all their Sins, as they are made Partakers of this Sacrament. In this re-fpe&the holy.Sacrament is called,* Thejealcfihe new Covenant and remijjion of Situ. In our greateft Doubts,, we may therefore, receiving this Sacrament, undoubtedly lay with Sampfon's Mother: b If the Lord would kill us, he would not have received a Burnt-offering and a Meat-offering at our Hands, neither, would be have /hewed us aU theft Things, per would as this time have told us fuch Things , aw fhefe. '.."■'.

Of the Third end of the Lord's Suffer*

3, "To be a Pledge and Symbol of the moftnear and effectual. Communion which Chriftians have with Chrift. e The cup of Bleffing which we fiefs, is if. not the Communion of the Blood of Chrift ? the Bread which m. break, is it not the Communion of the Body.of Chrift I That is* a moft effectual fign and Pledge of our Communion with Chrift? This U-nion is called a abiding in us, 'joyning to the Lord, f dwelling in our Hearts: and fet forth in the holy Scriptures by divers Similies. Firlf, of the * Vine

. Mlcun.4,11. Matth. »6.a8. i Cor^ rij. b Judg. 13.53.«1 Cor. 10.16.*John 14.16,13. e iCbr.6.17. tfKKwi. r Eph.3.i7.j»-

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and Branches. Secondly, of the * /&*/ and Body. Thirdly,< of the b foundation and building. Fourthly, of one c l.oaf confe&ed of many Grains. Fifthly, pf t^e 4 matrimonial Vnion 'twixt Man and Wife, and fuch like. And it is Three-fold betwixt Chrift and Chriftians. The firft is natural, betwixt our human Nature, and ChriJPs divine Nature, in the perfon of the Word : The fecond is myffical, *twixt pur perfons abfent from the Lord, and the perfon of Chrift God and Man, in One myffidttt Body. The third is celedial, betwixt our ptrfons prefent with the Lord, and the perfon of Chrift in a Body glorified. Thefe three Conjun&ions depend each upon orher. For, had not our Nature been firft Hypoftatically united to the Nature of God in the fecond Perfon; we couJd never have been united to Chrift in a myHical Body. And if we be not in thk JJfe (though abfent i uniced to Chrift by ^ wySiictl Union, we lh?ll never have Communion of Glory with fym in his heaveqly prefenct* The fnyHical Ziniop (chiefly here meant) is wrought betwixt Chrift arid us by the Spirit q( Chrift apprehending us; and by our Faith (ftirred up by the lame Spirit) apprehending Chrift again. Both which St. Paul dpth mpft lively exprefs j c J follow after, if that I may apprehend thqtfor which alfo 1 dm afpre<-fended of Chrift *]efia. How can he fall away fhat holdeth, andisfo firmly holden? This Union he (hallbeftunderftand in his Mind, who doth jnoft feel it in his Heart. But of all other times,

I pph. 3. 6. *r<*f*r. Eph. 5.13. Col.j.i8.Ror»,i2. 4^ bEpb. 2. }9. 26. cj Cor.10.17. d Eph. 5.31, 52.Rey.21. 2. cfhU* ?• J?-

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this Union is beft felt, and moft confirmed, when we duly receive the Lord's Supper. For then we mall fenfibly feel our Hearts knit untoChrift, and the defires of our Sou Is drawn by Faith and the Holy Ghoft, as by the Cords of Love, nearer and nearer to his Holinefs,

From this Communion mth Chrifi, there follow jto the faithful many unfpeakable Benefits.

As Firft,Chrift took by Imputation all their * Sins and Guiltinefs upon him, to fatisfie God's Juflice for them: And he freely gives, by Immputttion, untousallhis^Righteoufneis in this Life, and all his Right unto eternal Life when this is ended ; and counteth all the good or iU that is done unto us, as done unto his 'ownperfon, ■ -

Secondly, There floweth from ChrifiTs Nature into our Nature, united to him, the lively Spirit and Breath of Grace, which d reneweth ustoa fpi-ritual Life; and fo fan&ifieth our Minds, Wills, and AffecTtons, that we daily grow more and more e conformable to the Image of Chrift.

Thirdly, He befloweth upon them all faving f Graces, neceflary to attain eternal Life, as the fenfe of God's Love, the affurance of our Election, with Regeneration, purification, and grace to. do good Works, till we come to live with him in his hea-

i ■». 1

•Rom^iy. b Phil. j.9. «afatth.i$.35^*974. Mjtt.rj.45. £*ch.*.i8, <*Eph.4.i3j*f c Rom.f.2y.2Cor.j.tf« f Johni?.$.

venly

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venjy. Ifrogdtten. This*fljQqki teach all true Chri-ftianfrtokeep themfelves asthe undefikd Members Hi GbriJftTs twly Body,*fl(} to beware of all £>*-dw*ef$ and JW*A>^$fc»owing that tbejy iive in GhriftfyOE ctthcr, that thrift /#**/£ in them. • From this Vnion with Chrift (fealed unto us by the Xor<Tj £»/per ) Saint Paul draweth Arguments, to with drawithe Cor^A^*»ifr<3Gi the Foliation both of Idolavy'i'.L'CQr* iq,:i& and Adultery^ i Cor n 16, 1*, 16*.

<. Laftly, From the for-atar Communion 'twiit Chrift atodChoftians, ttwre flows another Com-jntwiflio-'twiift Chriftiaosainoiig tbemfilveu Which i* alfftHvfcly reprefeated by the Sacraaqent of the lM$i SufpcKiln that the whole Church beipg jrw/yydo-aB cjramwwfcate of ok Bread, in that holy Action. * W? £«»£ ««gf, *rr at* B*?<wf, utAom &#&\fof*rm dPart'abrsif that one ErtUx That t»the Bread which wfeeat in the Sacrament, is but <wr» though it fee confe&ed of many Grains* lb aU the faUhfoV. though they be matg t yet are they butt vbtwjfiifd Bvdjf, under one Held, which is Chrift. Our Saviour prayed ^ times in that pray* er wbiclh be made after .his.laft Supper, that his Difciples might foe i <m$ to teach us at once % how much. this. Vilify pleafeth him. Tiv&Zbiion be-twixt the.faithful, n.fa. ample, that 00 Diftance of place can part it; to fang, that..Qeath cannot diffolve it; fo durable, that time cannot wear it oun'fo ejfeftimt) t hat i t br e eds a fervent love be*

iCot. 10.17. tJohni} 1 ii,u,.2Z,$>*6.

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twixt thofe who never faw one anotofliVFace. And this conjunSf ion of Souls is termed tbe>l£«KOT*. tnon of Aw***, wbich Chrift eiFedeth bytSix fpe* cial Means, Firft, by governing them ah by aw and the fame Aqfy a fyirtf. Secondly, by enduing them all with o/w? and the fame b Faith. Thirdly, $y ftiedding abroad his ow* e Love into all.their Hearts. Fourthly, By J regenerating them all by one and the fame Bapttfm. Fifthly, By • nourifbing them all with one and the fame fpiritual JW. Sixthly, By being one ^quickning Head of that one body of his Church, which he * reconciled to God in the Body of bk Flefb. Hence it was that the multitude of Believers in the Primitive h Church, were of one Heart and of one Soul, in Truth, Affthion and Comp^fm, And this ihould teach Chriftians to love one another; feeing they are sli Members, of the fame holy and my ftical Body; whereof Cbrifl is Head. And therefore they would have all a Ckri-fiian Sympathy, and ffBm-feeling, to rej^ee one in anothers Joy, to condole one in anothers Grief, to tyar with one anothers Infirmity; arid mutually to relieve one anothers Wants.

Qf the Fourth end of the LorePs Supper? .

4. To feed the Souls of the faithful, in thiajfured liope of Life everlafting. For this Sacrament isa.fign and Pledge unto us as many as (hall receive the fame according to Chrift's Inftitutipn, thathe yjll according to his Promife, by the verttieJipfhis

•iCor.i*. 13. *Epb-4j- cRom.y ; jf. dTitj.y. B*k. 4 , ? i Cor.io. 17.11.33. «qpKi, i8. fVerftaa. *Aa»^a. 7 •

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aucifi&Btid^nd Blood, as verily feed our Souls to Lifo»fl&J*2ls our Bodies are by Bread and Wine nouri(hec^«o tbi*J temporal Life. And to this end Chrift in the adion of the Sacrament * really giv* eth his very body and blood to every faithful Receiver. Therefore the Sacrament is called the * Communion tf the Body,and Blood of the Lord. And c Communication is not of things abfent % but prefent: Neither were it the Lord's Sapper, if the Lord's Body apcl Blood were not there. Chrift is verity prefent in the Sacrament, by a double Vnion : Whetwrf die firft isfpiritual, 'twixt Chrift and the worthy Receiver; the Second is Sacramental, be* twixt the Body and Blood of Chrilt, and the outward Signs in the Sacrament. The former is wrought by Means that the/**** holy Spirit, dwelling in Chrift and in the Faithful^ d incorporated the Faithful, as Members unto Chrift their Head, and fo makes them one with Chrift and partakers of all the Graces, Holinefs, and eternal Glory ; which is in him; as fure and as verily, as they hear the Words of the Promije, and are partakers of the outward Signs of the holy Sacrament. Hence it is* that the Will of C hrift is a true Chri ftian's Will:

* Audio quid verba foncnc, neque cnim mortis tantum ac re-furrc&ionis fu* beneficium nobis offcrt Chriftus, led corpus ip-fum in quo partus eft ae refurrcxit, Concludo, realiter, hoc eft verfe nobis in ccena dari Chrifti corpus, ut (it animis noftris in cU bum falutarem, Calv. inCom. in i Cor. it. a?. b i Cor. jo.16*. c Quod fe nobis communicated fit arcani fplritfis fanfti virtute, quae res lpconim diftaatii fejurtftas, ac procul difiitas non mod6 aggregate, fed co-adunare in unum poteft. Calv. in i Cor. 11.1j. * Haet (fc corpus & fangui* Domini) accepta atque haufta id ef-ficimUr a t & no a w €hrtft»^r€hriftgs hr nobis fit. Hil. lib. 9. de ' Trin. Jfofe corpus Chrifti n»o corpofi fociatum eft, & fanguis c-jusrn«fspni**it genas.• BlAptttit dift.af. Amb.

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and the Chriftian's Life is Chrift, who livefh in him, Galatians 2. verfe 20. If ye look to the things that are united; this Union is ejfential; if to the truth of this Union ; it is real: If to the manner how it is wrought; it is fpiritual. It is not our Faith, that makes the Body and Blood of Chrift to be prefent; But the Spirit of Chrift dwelling in him and us. Our Faith doth but receive and apply unto our Souls thofe heavenly Graces* which are offered in the Sacrament. ;

The other, being the Sacramental Union* is not a Phyfical or Local, but a fpiritual Conjunction of the earthly Signs, which are Bread and Wine, with the heavenly Graces, which^are the Body and Blood of Chrift in the aft of receiving; as if by a mutual Relation, they were but one and the fame thing. Hence it is that in the fame * inftant of Time, that the worthy Receiver eateth with his Mouth the Bread and Wine of the Lord, he eateth alfo with the Mouth of his Faith, the very Body and Blood of Chrift. Not that f Chrift Is brought down from Heaven to the Sacrament, but that the holy Spirit by the Sacrament, lifts up his Mind unto Chrift; not by any local Mutation, but by a de» vout Affettion ; fo that in the holy || contemplation of Faith, he is at that prefent with Chrift, and Chrift

* Corpus non adcft, cum pane, «(**, id eft, fimul Ioqo, fed ©/*?, id eft, fimul tempore, t Quum ccena cceleftis fit aftio, minime ab-lurdum eft Chriiium in coelo manentem a nobis recipLc*J.t» iCor. 11.2J. II Fidem mittcin ccelum, & eum in tcrris tanquam prefer*. tem tenuifti AugXf. s.tdVol. Fidem quumdico,non intclligoquam-libetopinionem, fedfiduciam qua quum audis pancm tcileram effe .corporis Chrifts, non dubitas impleri k Domino, quod verba (onant? corpus quod nequaquam cernis,rpirituale effe tibialimentum ,vim-que exCibr;7?/carne vivificam in nos per ipiritum difiundi.C#/w»tf ;V.

Wth

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^^■*—■—»■ m m ■ ■ m ■ ■ »■ I n i n H n m.. > >i I II . iltl ■ * n « I ' i i r ! ■ i

&/*£ to*. And thus believing and medicating how Chrift his Body was crucified z and his precious Blood ihed for the remiffion or his Sin^.and. the reconciliation of his Soul unto God; his Soul is hereby 1 more ejfetfudly fed in the affur^nce of eternal Life, than Bread and Wine can nourifh his Body to this temporal Life. Thene mxtft be therefore^ Neceflity in the Sacrament,, both* the outward Signs to be : vifibly feen with the Eyes of the Body } and the Body and Blood of Chnfty to be fpirifudfy Jijcerned with the Eye of Fmh. But the rorm, how the Holy Ghoft makes the Body of Chrift bping abfent from us in placenta b^fnfem with vis by our, Union, Su Paul terms a * great My. fiery >; fuch asour Underftanding cannot worthily comprehend. The Sacramental Bread and Wine therefore, are not \^z^gnifymg S'g*f, but fuch as wherewJjthChrift doth indeed exhibit and give toe-very riprf/jy Receiver, f not only hisdi vine vertue and efficacy*, but alfo his very Body and J$fat» as verily as he gave tohis Difciples th&ffply G/^,by thefign of Hsfacredtreath, or health to the difeafcd, by the Word of hu Mouth+ottouch ofhis Hand or Garment. And the afprehewftonby Faith is n*ore forcible, than the eyquifiteft comprehension oiSenfe ox Reafon. To conclude this Point; this holy Sacrament i* that BJejfrd Jiread, which, being eaten, opened the

* Eph., 5. 3 *. t Ego tunc nos demum participare ChrifU boms agno(co,poftquam Chciftum ipfuraobtuiemus* Obtinetur nontan-turn quum pro nobis faflum fuifle vi&imam crcdimus: fed dum ia nobis habitat, dum ejus fumus membra, ex carne ejus, dum in u-nam denique & vitam & fubftantiam (ut italoquar) cum ipfo co-alcfcimus. C*/v, ibid.

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Eyes of the |) #wwa//«, that they 'khe^C/ht/t, Thfe is that Lord/j CuL by Wfiich *WW$ku<feto

w*r* b j%, that revivetH th^ F^rftfii^Spirirs of every true Jonathan,, that'tafts itwift the Mouth of Faith. This is that c Bdrlj Z^/which tumbling from above, ftrikes/doWn the Teats of * the Midianites of infernal Datknefs. iS?/i» , Ss Angelical "•Cafe and ^/frpreferVedhidiForty 13aysin#k-rebi 2lm\* Manna (Jnj>el\fyod)fedth$ i ffraelites Forty Years in the Wilcernefsj hut this is that f true Bread of Life y and heavenly VHdnnd, which if we ihall'^/p eat, will liqurifh our Souls for ever unto Lift* eternal. How mould theri bur Souls make unto thrift that requeft from zfiiHfyal De-fire, which the Capernaites did from a (atrial Ma»

tion ? h Jjotd evermore give us tbii Bread.: • 1 -

'• • '''-' < ' ! - • .'j j.' i • .'■:

The fifth end of,the jLord*S.SMr. ' J

5« Tolbe <w affuredpleel£e tinto us ofotpRtfi'rreEttioj. The Refurreftion Of a Chriftjan is tw&Jbld; Firft, the 5 j^/r/>*a/Refurre&i6n of our&wifofyithis Life, from the death of Sip calledxhtfrftkeJjwre&ipH'i Becaufe that by the Trumpet-voice oft. Chrjftyinthe preaching of the Gofpd r we .are ra'ifed ftoni the death of Sin, to the Life'df prate': k! 8feffedandfofy is he (faith Saint ^ohn) who hath 1 pari in the 'firft A?-fu rte&ion; for ft? fitch, the, s^on i Death hathjip

Bl^tea* 30, 4 i. a 1 Cpr,i,v«^! > * Sam, if ^m? JufoV. i|> * 1 King? ip. f 0, 7, 8. c P&L.Z*.: 2,4,-2?- Exq<M& ; 3 5. f Johrifc 3*> 35,49, jo 8 John £.rf.t f ,5«/ jA JoJin^.>*, ! John 5. a£ Rom. tf. 4, 5> iz. *Rev. 20. ff.

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?(»wr: The a ZinPs &ta»tr is both a #/*** and a Pledge unto us, of this ipiritual and Firft Refurrec-tion. h He that eateth me, even he fhall live by me. And then we are/f Gueftsto* fit at tfo Table with Chrifi ; when like Lazartu, we are raifed from the 2>Mf£ofSui, to newnefs of Life.

The Truth of this firft Refurre&ion will appear by the Motion wherewith they are internally moved; for if, when thou art moved to the duties of Religion, and praftice of Piety; thy Heart anf wer-eth, with Samuel 1 d Hear 1am, fpeak Lord, for thy Servant heareth. And with David, c 0 Gad, my Heart is ready. And with f Paul, Lord what wilt -thou have me to do ? Then furely, thou art raifed from the death of Sin, and haft thy part in the firfi RefurreUion : But if thou remained Ignorant of the true Grounds of Religion, and firideft in thy felfa kind of fecret loathing of the Exer-cifes thereof, and muft be drawn, as it were a-gainft thy Will, to do the Works of Piety, &c. then furely thou haft but a name that thou tiuefjt, but thou art dead, as Chrift told the * Angel of the Church of Sardv, and thy Soul is but as Salt to keep thy Body from ftinking.

Secondly, The corporal Refurre&itin of our Bo» dies at the laft Day* which is called the fecond Re-furrettion, which freeth us from the firft Death. *£fe that eateth my Fle/h and drinketh my Blood, hath

aHinc apud prifcos Sacramentum baptifmi appellabatur Salus; Sacramentum vero Domini corporis, Vita. Aug. lib. 1. deftccatvrum vtmthy cof. 14. * John6.$7. cjohn ia. 2. d 1 Sam. 3.10.* Pial. 108. 1. *A(k$9-6. *Rcv. 3, i. * John 6. 54-

eternal

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tfwW L//*, flW / wiSraife him up at the laft Dor* For this Satrament fignifieth and iealeth uritd us* jhat Cbrtfi died and r<^ again for us 5 and that his' Flefh quiekmtb aaAnounjbeth us unto eternal Life: and that therefore our Bodies ftall furely be raifed W eternal Life at the laft Day. For feeing our Head is rifen, all the Members of the Body (hall like* wife furely rife again. For how can thofc Bodies Which (being the weapons of Rigbteottfntfs, Ron*

l u '}' Tem P les °f the Ho b tiboA 1 Cor. 6. 19. and Members of Chriji) have been ffed and nostrified with the Body and Blood of the lord of Life, but be raifed up again at the laft Day ? And this is the caufe that the Bodies of the Saints, being dead, are fo reverently buried and laid to fleep in the LORD. And their burial places are termed the \\Beds and Dormitories of the Saints. The Reprobates fball arife at the laft Day $ but by the Almighty Power of Chrift, as he is Judge, bringing them asMalefa&ors out of the Goal, to receive their Sentence, and deferved Execution.' But theBlefcV wall arife by virtue of ChriJPs Refurrettion, and of

, Hinc panis & vlnum a veteribusnominantur iymbola reforrc£U ™u», Cmt. ifite». John 6 J i. Caro Chrifti non in fefe, fed in ver-V >pu hypoftatice nnito, vivifica eft: Cyr.in jthm. io. 13, Etquia «t propria caro yerbi cuncla viyificantii. Syntd. &ph. DirtftanWe **«-tgin«. Vivificat j . ratiOne lheriti obedientie, quia Chrifti caro pocredentibus oblata fuit in facrificium j 1. ratione copulationiS' ?"* craft Chrifto, quia non poffimus ad Deiim vit* fonteta per-«>gere, nifi carne ilia Chrifti mediante, & quatenus carni ifli quad ■Jembrafnmusiiifiti Caro non prodeft.y«fc«i.6'.63. i.e.<arnalisopiV ™» non conveniens cum myfterio manducationis carrtis ChriftL t Vuomodo negant carnem capacemefle refurreaionis.fluselknffuU "•^WxporeChriftinntritBr? imM. 4 .^. 34. fife ,«. ,g,,r«

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the Communion which they have with him, as with their Head. And his Refurre&ion is the a ***/* and ajfurance of ours. The b RefurreSion of Chrift is a Chriftiatfs particular Faith: The Refurre&ion of the Douf, is the Child ofGod's chief-eft confidence. Therefore Chriftians in the Primitive Church were wont to falute one another in the Morning, with theft Phrafes; c The Lord is rifen : And the other would anfwer» True> the Lard is rifen indeed.

The fixtb End of the Lord's Supper.

6. To fed unto us the ajfurance of everlafting Life. Oh what more wilhed or loved, than Life? Or what do all Men naturally more, d either fear or abhor than Death ? Yet is this firfi Death nothing, if it be compar'd with tht fecond Death: Neither is this Life any thing worth* in comparifonof the Life to come. If therefore thou defireft to be af-fured of Eternal Life, prepare thy feif to be a worthy Receiver of this bleffed Sacrament. For our Saviour affureth us, c That if any fian eat of this (read, he fhd live for ever ; and the head that I will givej is my flefh, which I will give for the Lift ef the World. He therefore who duly eateth of this holy Sacrament, may truly fay, not only Credo vh

* ChrUH refurreftio, in qvk noftra innititur, communis rcfarre-Ctionis Fidfc juflbr eft. Theod* b Mortuum cflc Chriftum ctum Fa* ganicrcdunt: refurfexifle verOpropria Fides eft Cbriftianoram.-Aug* *-1 &- ****** F**ft- caf. 19. Tots fiducia Chriftianorum eft refurreftio mortuorum. Ten. lib. f. tie refurreB. Cam. KJejt&- ifhrit lt$£t «rfai. 4 Omnium tcmbilium ttrribiliffimnm mors* Arifi. *Johntf. 51*

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tarn aternam, I believe Life everlaftingj but alio £fo vitam tternam, I eat Life everlafting; And indeed^ this is the true Tree of Life* which God bath planted in the midft of the Paradifi of the Church: And whereof he hath promis'd * to give, every one that overcometh, to eat. And this Tree of Life, by infinite degrees excelleth the! Tree of Life that grew in the Paradife of Eden; for that had his Root in the Earth, this from Heaven; that gave but Life to the Body, this to the Soul; that did but prefer vie the Life of the Living, this reftoreth Life to the Dead. The t Leaves of this Tree heal the Na* lions of Believers, and it yields every Month a new manner of Fruit, which nourifheth them to Life fcverlafting. Oh, blefled are they who often eat of this Sacrament! At leaft, once every Month ^ tafte abew of this renewing Fruit, which Chrift: hath prepared for us at his Table to heal our In* firmities> and to confirm our Belief of Life everlafting.

Ofthefeventh End of the Lordts Supper.

7* To bind all Chrifiians, as it were by an || Oath <f Fidelity, to ferve the One only true God j and td admit no other propitiatory Sacrificefor Sins, but that one real Sacrifice which by his Death Chrift onct offered, and by which he finifhed the Sacrifices of the Law, and effe&ed eternal redemption and Righte-

*Rev.a.7- tRcv.n.a. HMilites Sacramento erantjurat!&ob-wifti ad preftandam foli impcratori fidditatem & Qbedientiain.

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m/m/} for all believers. And fo to remain for ever a publick mark of profefion, CO diftinguifh Chrift'rans from all Se&s and falfe Religions. And feeing that in the Mdfs there h zjtrauge Chriji adored, not he that was born of the Virgin Maty, but One that is made of a Wafer Cake ; and that the offering up of this Breaden God is thruft upon the Church, as a propitiatory Sacrifice for the Qgick and the Dead: All true Chriftians upon the danger of toilful perjury before the Lord Chief Juftice of Heaven and Earth, are to deteft the Mafs as the Idol pf Indignation, which ismoft derogatory to the all fufficient world-faving merits of Chtifts Death and Paffioo. For by receiving the Sacrament of the Lord's Supper, we all fwear that all real Sacrifices are ended by our Lord's death: And that his body and Hood once crucified and (bed, is the perpetual food and nouriflunent of our fouls.

4. liovt to conjtder thine otonHnworthinefs,

A Man fhall beft perceive his own unwortbiuefs, by examining his life according to the ten Commandments of Almighty God. Search therefore what duties thou haft omitted, and what vices thou haft committed, contrary to every one of the Commandments; remembringthat without repentant* and God's, Mercy m Chrift, the * Curfe of God (containing all the miferies of this life, and ever-jafting torments in hell frre, when this is ended) is due to the breach of the leaft of God's Command-

* Peut. 27. 36. Gal. 3.10.

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ments. And having taken a due furvey both of thy Sins and Miferies, retire to fome fecret place, and there putting thy felf in the fight of the J*Jg* % . as a £**/# Mdefmor (landing at the Bar to receive his Sentence, tiowing thy Knees to the Earth, (mi-ting thy Breafi with thy Fifls, and bedewing thy Cheeks with thy Tears, confefs thySins, and humbly ask him Mercy and Forgivenefs, in thefe, or the like Words,

An humble Confefjion of Sins, to he made unto God before the receiving of the Holy Communion**

OGod ap0 heavenly Father, when I confidcr the Goodnrfs which thpu haft ever (hewed unto me, and the Wickednefs which I have * com-mttedTagainft Heaven and againfi thee, I am afha-med of my felf, and Confufion feems to cover my Face as a Veil; for which of thy Commandments have I not tranfgrelTed > O Lord ? I ftand here guilty of the Breach of all thy Holy Laws. For the love of my Heart hath not fo entirely cleaved unto thy + Majefty, as to *>#» and earthly things. I have not feared thy *jfadg&ent$ to deter me from Sins, nor frrfej to thy frqmjfes, to keep me from doubting of my temporal, or from dtff airing of mine eternal State, % have macle the rule of thy || divine Wor-fhip, to be what my Mind thought fit, not what thy Word frefcribed; finding my Heart more prone to

a fj f 'wi

*Lukciy.u. \TbeFirflCommandment. Deut.tf.f. Ffal.22 $fi t Zc 38,8; || the Sic mdCwim andmint. Deut.12.32. Matth<(5.9. •

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remember my liejfed Saviour in a painted figure of Jf'jft ^fevitt, rather than to behold him a */w-jfof in his Word and Sacraments, after his own ordinance. Whereas *• I fhould never ufe thy //4w (whereat all knees do bowjbut with religious reverence} por any part of thy worfliip, without due preparation and **<i/: I have blafphemoufly abufed thy holy name by raft? and cuftomary Oaths; yea, I have ufed Oaths by thy [acrid name, as falfe covers of my filthy fins. And I have been prefent at thy fervice oft-times more for ceremony than confcience^ and to pleafe men more than to pleafe thee, my gracious God.

Whereas I fhould c fan&ifie thy Sab6ttb-d*y t , by being prefent at the *puhlic\ exercifes of the C6urcb t and by meditating privately '..on the n^r^and uwJb pf God, and by viftting the ftck, and * relieving of "my jMwr brethren: alas, I have thought thofe holy Exercifes a burden, becaufe they hinder my vain fport±\ yea, I have fpent many of thy Sabbaths in my own * propham pleafures, without be-ing prefent at any part of thy divine mrfbif.

Whereas I fhould have given all due reference to roy * Natural, Ecclefiafiicaf, and Political f Parents.; I have not fhe\yed that meafure of duty and affeftion to my Parents, which th?ir care and kindne[s hath deferved. I have not had thy Mu niters in {\xch fingular h love for their works Jake, as

t Gal.3. i. b The third Commandment. Philip. 2.10, 1 Kings 19. to. Jer. 5. 2. Here cohfe& thy rafli ftljfe (wearing.. c Thifow&b Cm* mandmtnt. d A&sao.7. e iCor.itf.a. fHerecohfefsthytravelling pn the Safcbajh,and thyleaving the holy exercife, to go to fpordog (ft feafting. & The fifth Commandment. * x TheJf. 5.13. Gal 4,15.

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I ougnt: but I have taunted at their m/ 9 and hated them becaufe they rtfrvved me >*//?. And I have carried my felf contemptuoufly againft thy Magiflrates and Miniflers, though I knew that it is thine ordinance, that I Ihould be obedient unto them.

a Where I (hoiuld be h flow to wrath, and c r**# to forgive offences, and not fuffer the Sun to go down upon my wrath* but to do good for evil, loving my very enemies, for thy fake : I alas, for one fanj wordy have burft out into open rage; and harbouring thoughts of mifchief in my heart, I have preferred to feed on mine own malice, rather than to eat of thy holy Suffer.

4 Where I (hould keep my Mind from all/fob luft, and my Body from all uncleannep : O Lord, I have defiled both, and made my heart a Cage of all impure thoughts, and my Mind a very Stye of the unclean Spirit. Yea the remedy which thou (Lord) haft ordained for Jntontinency, could not contain me within the bounds of Chafiity: for by doating on beauty, whofe ground is but daft, Satan hath Bewitched my flefh to luft after ftrange flefh.

Where I fliould have lived in• ufrightnefs, giving every Man his due, being contented with mine own eftate, and living confeionably in my lawful

i Herccon£rf$thyDifobcdicncctothyPiurcnts,Miniftcrs,Magi. ftrates, Matters or Tutors. b ThefintkCommttubinnt. * Prov. 19.11. * Eph.4.31. Matth.f 44. HcrecQnfef$thyhaftincfeandfury,andif thou haft been any way the caufe of any Man's death unjuftly or ttvrfLy.tTbefeventbCmmandnm*. iThef.^fccRom* 1 J. Here confcfs unto God thy fecret pollutions, fornication,or adultery, if 5*tan hajh fo ftr ^evaled © ve* the©, *' Tin tebthQwrnfind******

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Calling, (hould be ready according to mine Ability) to lend and * give unto the Poor; O Lord, I have by Opprtffion, Extortion, Bribes, Cavillatton, and other indirect Dealings, under pretence of my Calling and Office, robbed and purloined from my fellow Christians; Yea, I have received and fuflcr-ed Chrijiy where I was trufted many a Time, in his pur Members, to ftand hungry* cold and naked at my Door, and hungry , a?A/ and /**&</, to go away fuccourlefs, as he came; and when the leannefc of his Cbt.ks pleaded Ttty thehardnefsofmy Heart would (hew no Companion.

Where I flwuld have made b Confcience to *fpeak the Truth in Simplicity, without any falfehood, prudently * judging aright, and charitably conftru-jng all Things in the beft part) and flioud have defended the c good Name ani Credit of my Neigh-- bour; alas,(vile wretch that I am) I have htlyed slid f JlanJrrd my Fellow brother, and as foon as I beard an ill Report, I made my Tongue the fx/Iru-ment df the Devil, to blazon tnat abroad unro o-thers, before I knew the Truth of it my fdf I was fo far from Tpeaking a good Ward, in defence of his good Name \ that it tickled my Heart in fecret to hear one that I envyM to be taxed with fucb a Blemifli; though I knew that otherwife the Graces of God fhined in him in abundant Meafire. I

a Eph.4.iS Luke^.34,35. Ltv.15.35. HereconfeftirVhouhaft fteretly #ofn, or, openly robbed anything, or haft detained from any fttherkfs Child that which is his by right. • b The Ninth Ccm-msndment. cZaeh 8.16. Matth.10.tA <* 1 Cor. 13.7. eMatth. i.if s 19. k Pikl.50.20,8c 15.3. Hareconftfsifthoii haftbelyedorflan* dejred thy Neighbour, or not fpoken the Truth to dear his iniKK ^eney, when thou waft called thereto.

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made 7*/?/ of officious, and advantage of pernicious Lies; herein fbewing my fclf a right *Cretian 9 rather than an upright Clmftia*.

And laftly, (O Lord} where I + fbould have refted || faHy contented with that. Portion which thy Majeft y thought meeteft to bellow upon me in this Pifgrimage; and rejoyced in anothers good as in mine «»»; alas, my Life hath been nothing elfc but a greedy tufting after this neighbours Houje, and that neighbours Land\ yea, fecretly wiihing fuch a Man dead, that I might have his Living or Office ; coveting rather thofe things which thou haft be. flowed on another, rather than being thankful for that which thou haft given unto i*y]elf. Thus J, O Lord, who am a carnal Sinner, and Jold tinder Sin, have traofgrefled all thy holy and fpiritual Commandments, from the firft to the laft 9 from the greateft unto the leaft ; and here I ftand Guilty before thy judgment Seat, of the breach of all thy Laws; and therefore liable to thy Curfe, and to all the Miferies that Juftke can pour forth upon fo Curjed a Creature. And whither fhall I go for Deliverance from this Mifery ? Angels blufh at my Rebellion, and will not help me: Men arc guilty or the like Tranfgreffian, and cannot help them-felves. Shall I then defpair with Cain, or make a-way my ,felf with Judas? No, Lord; For that were but to end the miferies of this Life, and to begin the endlefs torments of Hell: I will rather

*T1m.ii. TitT«vthC>mm»nAnmt. fHelMJ.J. lTtm.6.6.

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appeal to thy * Throne of Grip, where mercy reigns to pardon abounding fins; and out of the depth of my miferies, I will cry with h Druid, for the depthtf &y mercies, thought boa fbauldcjt kill me with af> £&iem*, yet will /, like Job^futmy tru)i im thee. Though thou (houldeft drown me in the Sea of thy dfpleafure, with Jonaty yet will I catch fuch field on thy Mercy, that I will be taken up dead, dafpieg her with both my hands. And though thou Ihouldeft caft me into the novels of Hek\ as f %mat into the Bthy of the Whale: yet from thence would I cry unto thee; 0 God the Father of Heaven, Ojefut Cbrifthe Redeemer of the Worla\ .0 Holy Ghofi toy S*n8$er, three ferfons, end en* eternal God, have mercy upon me a miserable patter. And feeing the goodnefi of thine mm nature firft moved thee to fend thine amy begotten Son to die <br my fins, that by his death I might be reconciled to thy Majefty: O rejeft not now my penitent foul, who being difrleafed with her felf for fin, 4efireth to return to ferve, and/Z^theein newneis of lift: And reach from Heaven thy helping hand to fave me thy poor fervant, who am (like Peter) ready to fink in the Sea of my fins and mhery. Warn away the multitude of ray fins, with the merits of that blood which I believe that thou haft fo abundantly (bed for penitent finners.

And now that I am to receive this day the blef-fed Sacrament of thy precious Body and Blood; O Lord, I befeech thee, let thy holy Spirit, by thy Sacrament, feal onto my foul, that by the merits of thy. Death a nd ¥ affipn, all my fins are fo free-

* »Heb.4.»fr. »Pftl.i}o.i. 'Tobij.t*. *Jofaaa. t. t

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—i ' " • ■ • — .

ly and fully reamed and forgiven, that the cur* fes and judgments which my fins have deferved, pay never have power either to confound me iq this life, or to condemn me in the World which is co come. For my ftedfaft Faith is, that * thou haft died for my fins, and rifen again for my juftificAtioK This I believe, 0 Lord, help mine unbelief. Work in me likewife, I befeeeh thee an unfeigned Repentance; that I may heartily bewail my former fins, and loath 'them, and ferve thee henceforth in nm-pefs of life, and greater meafure of holy devotion* And let my foul never forget the infinite love of fo fweet a Saviour, that hath laid down his life to redeem fo vile a finner. And grant, Lord, that having received tneie ieals and pledges of my Com-munion with thee; thou may'ft henceforth fo dwell by thy Spirit in me, and I fo live by faith, in thee $ that I may carefully walk all the days of my life, in godlinefs and piety towards thee, and in Christian love and charity towards all my Neighbours; that living in thy fear, I may dye in thy favour, and after death be made partaker of eternal life, through jf<?/«* Cbrije my Lord and only Saviour, Amen, • 1

3. Qfrtbe means whereby thou Ma/ft become a worthy,

■ ■ > Receiver. '

THefe me*n$*x$ duties of two^fbrts • The former refpetttng God; the latter our Neighbour. Thofe which refpeft God, are three ', Firft^

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found Knowledge*. Secondly, true Faith'. Thirdly, unfeigned Repentance. That which refpefteth our f^eiffhrn^f'ti bat one^fimcere Charity.

1. Of found fyoowjedge, reunite in a worthy Con*

. found Rjtowledge is zfauW&td Vnderfiandimg of the firfi Primaries of Religion. As firft of the Tri-mitj of Perfons in the Vrntyefthe Godhead. Secondly, if the Creation of Man, and his FaB. Thirdly, of the Curfi ami Mifery due to Sim. Fourthly, of the Nature and Offices ofChrif, and Redemption by faith in his Death, efpeeielfy of the DoSrime of the Sacraments, footing the fame unto us. For as an Honfe cannot be built uolefs the Foundation be firft laid, fo no more can Religion ftand, unlets ic be firft grounded upon the cert aim Knowledge of God's Word. Secondly, if we know not God's Will, ire can neither believe nor do the fame. For as worldly Qufinefles cannot be done but by them who have Skill therein; fo without knowledge muft Men be much more ignorant in divine and ffiritual Matters. And yet in temporal Things a Man may do much by the lightof Nature: But in religious Mj/leries, the more We rely upon t natural Reafon, the further we are from comprehending fptritud Truth. Which difcovers the fearful Eftateot thofc who receive without Kuowlefe, and the more fearful Eftate of thofc Payors who minifier unto them without Catechizing;

*Hcb.tf.i,i.JohiM7.3. iTim.s.4. aCpr.^5,tiGor.i.i4.

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i. 0/ Jfocw* /toJ&, required to make a uorthy Com* municaut.

Sincere Faith is not a bare knowledge of the Scriptures, and firft grounds of Religion, (for thai 4 Devils and Reprobates have in an excellent rnea-fure, and do believe it and tremble) but b a true pirftvafion % as ofall tbofe things wbatfoever the Lord hath revealed in his Word\ foalfoa Particular apple* est ion unto a Marls oven foul, of all the promifes of ntercy. which Ged bath made in Cbrifl to all believing fnners. And consequently, that Chrifi *nd aM bis rherits do Belong unto hint, as weSon to any other. For firft, if We have not the c rigbteoufnefsof FattJL the Sacrament^ als nothing unto us; and every Mam in the Lord's Supper recervethfo much as he helieveth m Secondly, Becaufe that without Faith we commiu nicating on earth 9 cannot apprehend Chrift in Heaven. For as he d dveSetb tnusby Fsith, fo by faith we muft likewife eat him. Thirdly, becaufe that without faith we cannot be perfwaded in our confeiences that our receiving is * acceptable unto God.

J. Of unfeigned repentance require for a true Com* mutuant*

f True repentance is 4 holy change of the mfod, when

'Jamwi.19. b Hrf>.4.»- «Rom. 4 .n. dEph. 3 . I7 . «Heb.«.' « Rom. 14. a 3 . ' lf«, yy. 7. EjcJj, j j. ,,. A fl, ^ 1Jt & h tf -

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jGptw ffo feeling fight of Go£s mercy, and of a Man's own mifery, b* Utrnethfrom all his known andfecret fins, toferve God in holinefi and righteoufmfs att the reft of his Days. For as he that is glutted with Meat is not apt to eat Bread; fo he that is fluffed with ■ Sins, is hot fit to receive Chrifi. And a confidence defil'd with wilful filthinefs, makes the ufe of all holy things unholy unto us. Our facrificed fpotlefs Paflbver cannot be eaten with the fower leaven of malice and wickednefs, faith Paul, i Con f. 8* Neither can the old Bottles of our corrupt and impure Confciences, retain the new Wine of Chrift's precious Blood, as our Saviour faith* Mark %. %%. We mud therefore truly repent, if We will be worthy Partakers.

j^ The Duty to be performed in refpett of our Neigh* hour, is Charity.

Charity it a hearty forgiving of others who hmt offended us, and after reconciliation, An outward unfeigned teftifying oftbt inward ajfettions of our hearts fygefiures, words, dnd deeds, as of t as we meet, and occafion is offered. For firft, without h Lovt to our Neighbour, no Sacrifice is acceptable unto God. Secondly, becaufe one chief End wherefore thtLortfs* Supper was ordain'd, is to c confirm Chriftians Love one towards another. Thirdly, no Man can affure himfelf that his own Sins are forgiven of God, if his Heart cannot yield ro forgive die

* faults of Men that have Qffbnded him.

* • * ■ " ■ '■ ■■ ■ ■ .. ■ ii —— i ■ I. ■

*H«b.*.i3»i4- Tit.i.ijr. k Matth. $, 23,24. c Jdhni3.i4, 14*35. *Ma«h.tf.u,»4, ij,&»8,3J. -

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Taus tarot tticjirfiforrof Duties which weara to perfbrm before we cotoe to the Lord's Table* called Preparation.

t. Of the fecond fart of Duties which a worthy Com* municant is to perform at the receiving of the Lorfi Supper, called Meditation.

THis Exercife of Spiritual Meditation, confifts in divers Points.

Firft, Whed the Sermon is ended, and the Ban*

pet of the Lords Suffer begins to be celebrated,

meditate with thy felf how thou art invited by

* Chrifi to be a Gueft at his holy Table, and hoW

lovingly he inviteth thee, f Ho, every one that tbir-

fttth, come ye h the Waters of Life, &e. Come, hit}

Wine and AtHk, without Money, tod without Price s

Sat ye that which is goody let your Soul delight it /elf

infatnefs § Take ye, eat ye j This is my Body, which

is broken for you ; drink ye all of this; for this is

my Blood which was fhedfor the remiffionof your fms<

What greater honour can be vouchfafed, than to

be admitted to fit at the Lord's own Table ? What

better fare can be afforded, than to teed on the Lord's

own Body and Blood? If David thought it to be

the greateft favour that he could (hew unto good

|| BarziUaiy for all the kindnefs that he fhew'd unto

him in his troubles, to offer him, that hejbould feed

tx>ith him at his own Table in Jerufalem: How much

* Matth. 13. t If*. St. h a; $ March. a*. a<* ? 27, **, &C I* Sam. 19.33.

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greater favour ought we to account it, when chrtfi doth indeed feed us in the Church at hit own Table,, and that with hit own mofi holy Body and Blood f

Secondly, As * Abraham, when he went up to the Mount, to fecrifice Jfaae his Son, left his fer-vants beneath in the Valley i fo when thou coraeft to thtffiritual Sacrifice of the Lord's Suffer, lay a-fide all earthly thoughts and cogitations, that thou may'ft wholy contemplate of Chrifi, and offer up thy Soul unto him, who facrificed both his Soul and Body for thee.

Thirdly, Meditate with thy felf, how frectous and vpnerahU is the Body and Blood of the Sou of Cod, who is the Ruler or Heaven and Earth, the tord, at whofe beck the Angels tremble, and by whom both the quick and dead fhall be judged at the laft day* and thou among the reft. And how that it is he, who having been crucified for thy fins, offereth himlelf now to be received by faith into thyfoul^ On the other fide, confider how (in-ful a Creature thou art: how altogether unworthy of fo holy a Guefi : how ill deferving to tafte of fuch facred food, having been conceived in filthinefs,z\A wallowing ever fince in the mire of Iniquity i bearing the Name of a Cbriftian, but doing the worts of the Devil', adoring Chrift with an Hail King in thy mouth, but fpitting Oaths in his face, and crtn cifring him anew with thy gracelejs odious.

Fourthly, Ponder then with what face dareft thou offer to touch fo holy a Body wu;h fuch de-

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filed rtarids? or to <6w* /*<rA precious Blood with. fo /«w/ and lying a Mouth? Or to lodge fo bleffed a Gueft io fo unclean a Stable? For if the Bethfbe* mtts were (lain, for but looking irreverently into the ^r* ^7£e o/rf Ttfiament, what Judgments may-eft thou juftly efcpeo:, who with fuch impure Eyes and Heart, art come to fee and receive the Ark of the New Tefiament, in which * dwetltth aU thefulneft tfthe Godhead, bodily ?

Iff VxAah for but touching ftho* not without Ks*l) the Arkoi the Covenant, Was ftricken with Mfe* De4f£ ; wh&t Jlroke of <frw** Judgment may-eft thou not fear, that fo rudely , with unclean hands, doft prefumc to handle the ^r/r of the e/enM* Tefiament, wherein are hid at the Treasures of Wif-dom and knowledge ?

If John Baptift (the hotieft Man that was bora of a Woman J thought himfelf || unworthy to bear his Shoes; how unworthy is fuch zpropbane wretch^ a thou art, to eat his holy flefb, and to drink his peeioui Blood?

If the bleffed Apoftle Saint Peter, feeing but a glimpfeof Chrift's Almighty Power, thought him-felf unworthy to ft and in the fame Boat with him* how unworthy art thou to fit with Chrift at the Jme Table, where thou may'ft behold the infinite-*I* of his Grace and Mercy difplay'd ?

If the $ Centurion thought that the roof of hit Kottfe was not worthy to harbour fo divine a Gueft, what Room can there be fit under thy Ribs, fob ChrifPs Holimfs to dwell in ?

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If the Blodtytjfued fick Woman feared to touch the . Hemm of his Garment; how fbould'ft thou tremble to eat his Flefb, and to drink his. all-healing Blood.

Yet if thou comeft humbly in Faith ^ Repentance, and Char itj) abhorring thy Sins paft,and purpofiog unfeignedly to amend thy Life henceforth, let not thy former Skjs affright thee; for they (hall never be laid unto thy charge; and this Sacrament fhall fed unto thy Soul, that al] thy Sins and the Judgments due unto them, are fully Pardoned, and clean too/bed away by the Blood or Chrift. For, this Sacrament was not ordained for them who are perfeft; but to help penitent Sinners unto perfefti-on* Chrift came, * not to call the Righteous, bat Sinners to Repentance. And he faith, that the whole need not the Phyfician, hut they that are Sick: Thofe hath Chrift called, and when they came, them hath he ever helped. Witnefs the whole Gofpel, which teftifieth, that not one Sinner who came to Chrift for Mercy, went ever away without his Errand. Bathe thou likewife, thy fick Soul, in this Fountain of ChriJPs Blood', and doubtlefs according to his Prom^e, Zjch. 13. 1. thou ihalt be healed of all thy Sins and Vncleannefs. Not Sinners therefore, but they who are unwilling to repent of their Sins, are debarred this Sacrament.

Fifthly, Meditate, that Chrift left this Sacrament unto us, as the chief Token and Pledge of his Love : not when we would have made him a King, John

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*Matth.9.i2,i3. Match. n.a8.

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6. i j:. (which might; Jjave feemcd a requital of Kindnefs) but when 3$&f and the High Briefts were confpiring his Death, therefore wholly of his mere Favour* When Nathan would fllew Dw<i how entirely the ^w Af#» Zmw/ bis Sbey> that was killed by the rich Man j bet/we her (faith he) to Atf ^ to <w* Morfels, and of bis own Cup to &rink r z Sam. ix. 3. and null not then the Arc* tfChri/t to his cWt/> be unfpcakable, when he gives her his own Flejb to a*?, and his *#* UAW to bink, for her fpiritual and eternal Nouriihment? If then there be any love in thy Heart, take chfe Cup of Salvation into thy Hand, and pledge his Love with Lave again, Pfal. 116.11.

Sixthly, When the Minifter beginneth the holy Coafecration of the Sacrament, then lay afide aft fraying, Reading, and all other Cogitations whatsoever; and fettle thy Meditations only upon thofe holy Actions and Rites, which according to ChrtJIs hfatution, are ufed in and about the holy Sacrament: For it hath pleaded God (confidering our Weaknefs) to appoint thofe Rites, as Means the better to lift up our Minds to the ferious Concempla* tion of his heavenly Graces.

When therefore thou feeft the Minifter putting tpart Bread and Wine on the LeuPs Table; and confarating them by Prayers and the rehearfal of CbrifP's hptution, ro be a holy Sacrament of the . WefTed Itofy and Blood of Chrijl; then meditate, how God the Father, of his meer Love to mankind, > fa apart) and jealed his only begotten Son* to be the *&fuflkknt Means, and only Mediator, to redeem

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us from Sin, and to reconcile us to bis Grace, add to 'bring us to bis Glory i

When thou feeft the Minifter break the Bred, being bleJTed; thou triwft meditate, that Jefw Chrifi the eternal Son of God was put to Death, and his bleffed Soul and Body (with the fenfe of God's Anger) broken afunder for thy Sins, as verily as thou now feeft the holy Sacrament to be broken before thine Eyes. And. withal call to mind the heinoufnefs of thy Sins, and the greatnefs of God's Hatred againft the feme; feeing God's Juftice could, not be fetisfvM but by fuch a S*-crifiee.

When the Minifter hath blefled and broken the Sacrament, and is addrefGng himfelf to difttibute it; then meditate, That the * King (who is the Matter of the Feaft) (lands at the Table to fee bk GueHs\ and looketh upon thee, whether thou haft on thee thy f Wedding Garment. Think alfo, that all the holy ft Angels that attend upon the EleB in the Church* and § do defire to heboid the celebration ofthefe bofy Myfteries y do obferve thy Reverence and Behaviour. Let thy Soul therefore, whilft the Minifter bringeth the Sacrament unto thee, offer tbis t or the lute fhort Soliloquy unto Chrifi.

* Matth. 33.ii. t This wedding Garment is Righteou&efi and troeHolinefs. RcV.ip.8. Ep6,4.i4.0j Cot, u>io,$iPeti.ia.

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Afwet Soliloquy to be [aid betwixt the Ctnfecration and receiving of the Sacrament*

IS rt tpu* indeed, that * God wilt dwell on Earth? Behold the Heaven, and the Heaven of Heavens ire not able to contain thee ; how much more unable is the Soul tffitch a fitful Caitiff as J am to receive tbee i But feeing it is thy bJeffed Pleafure to come thus to b y«/> with me, arid to c dwellm me: t cannot for Joy but burft out and fay, what is Man that thou art fa mindful of him, and the fon of man } that thou ftregardejl him ? What favour foever thou vouchfe* feft me in the abundance of thy Grace, I will free* ly confefi what I am in the wretchednefs of my Na* ture. I am, in a word,a carnal Creature, whofe very Soul is * fold tmder $i»; a wretched Man r compaf-fed about with c a body tf Death. Yet, Ltrd, feeing thou { caffeftj here I come; and feeing thou calleft Sinners, I have thruft my (elfin among the nfi ; and feeing thou called aS with their bfaviejt h*dt % I fee no reafon why I (hould (lay behind. O Lord, I am fick, afcd whither (hould I go, but unto thee the Phyftcianoi my Soul ? Thoq haft cqred mar q, but never didft thou meet with a more miferabl? Patient; for I am more leprous than Gehazi t njore unclean than Magdalen % mor? blind in SouJ^ifcan Bartimeus was in Body; for I have lived all this while, and never feen the true light of thy Word.

*i Kings8.17. * Rev.j.ao. • ijohn 14. a}. * Eom.7.14. « Vcrfc H. 'Matth,*. 13.&U.2*.

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My Soul runs with a greater JUx of Sin, than was the Hemorrhoids iffut of Blood Mepbihojbeth was not more lame to go, than my Soul is to walk after thee in Love. Jeroboam's Arm was not more iw-tjmredto ftrtke the Prophet, than myJHanJis mxim-ed tQ relieve the Pw\ Cure a**, O Lord; and thou (halt do as great a Work as in curing them si And though I have all their Sins and Sores \ yet f Lord, fo abundant is thy Graf, fo great is thy ;&l, that if thou wilt, thoucanft with a Word forgive the 4*).and.heal the tffor: And why fhould I doubt of thy good WiU, whqp to fave me, will coft thee now but one loving Smile;, who didft. fhsw thy fclf foir/i7/>^to p re(deenji me* though it fli^uld cpft thee all thy Heart-blood ; and now of. fereft fo gracioufly unto me the affured Pledge of jmy Redemption, by thy Blood? « J**** iw /, 0 £ofd<jqft And what i? my Merit, that thou haft bought me with fo dear a price? It is meerly thy Merc}; and. b /, 0 llpr^, am not worthy the hafl of 4%\thy Mercies; much fcfs* to be a partaker of this Jply Sapr^njfint, the grgateft^P/^of the greateft Mercy, that ever- thou didft'beftdw upon thofe Sons of Men whom thou lovefi. How might I, in tc« ipeft of my own Vnworthinefs, cry out for Fear at the fight of thy holy Sacrament, as the * Philiftimi ^1(1, whqn they faw the Ark of God tome.Into the *Jfv*bfy\$ Woe now unto me'a Sinner; but that thy Amel-6oth comfort me, as. he. did the Woman, * Fear thou not, for / know that thoujeekeft Jejtu

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»iwi!r tr4^ cructfied. it is thou indeed that my SonI fc fteketh after. And here thou offered thy felf unto me in t by blefled Sacrament. If therefore a Elizabeth thought herfelf fb mucH honoured at thy Pre-fence in the Womb of thy tlejfed Mother, that the babe fprang in her Belly for Joy; how (hould my &>*/ leap within me for Joy, now that thou comeft by thy boiy Sacrament k , to dwell in my Heart for ever? Oh what an Honour is this, not that the Mother of my Lardy but my "Lord himfelffhould come thus to vifit me! Indeed Lord, I confefs with the faithful b Centurion, that lam not worthy that thou jhouldeft come under my Roof; and that if thou did 9 It but fpeak ; the word only, my find /hould be faved ; yet feeing it hath pleafed the richer of thy Grace y for the better ftrengthning of my Weaknefi y to feal thy Mfefcy urito me, by thy vifible fign^ as well as by. thy tAftblt Ward; in aB thankful Humility my Soul fpeiks unto thee with the blejjed Virgin: * J?e-hold the handmaid of the Lord, be it unto me according to thy Word. d Knock thou, Lord, by thy Wprd an3 Sacraments at the door of my Heart; and I will, like the € Patiicdn, with both my Fifts, knock at my breaftj as faft as I can, that thou may'ft enter in; and if the Door will not open faft enough, break it open, O Lord, by thine Almighty Power, and then enter in, and dwell there for ever; ttiac I may hive caufe with Zjccheus to acknowledge, that ' this Day Salvation is come into mine Honft %

a Li]kei.£i,44. k Matth.8.a. ' Luke i ,48. *Jtc*3.10. e Lukfi

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And caft out of me whatfoever fhall be offenfive unto thee; for I refign the wjiole Poffefcon of my Heart unto thy {acred Majefty, intreating, that / may not livt henceforth, but that thou inay^ft live in me,/peak in me, rva/k in me, and fo£oz/*r* me by thy Spirit, that nothing may be pkafwg unto me, but th^t which is acceptable unto thee. That finilhing my courfe in the Life of Grace, I may afterwards live with thee for ever in the Kingdom of Qlory, Grant this, 0 Lord Jefa, for the merits of thy Death and Blood-fhedding. Amen.

When the Minifter hringeth towards thee the Bread thus lleffed and broken; and offering it unto thee, bids thee, Take, eat, &c then meditate that Chrift himfelfcometh unto thee, and both <fi ferethy and givetb indeed unto thy Faith, his very Body and Blood, with all the merits of his Death and Paffion, to feed thy Soul unto eternal Life; as furely as the Minifter offereth and giveth the out* ward Signs, that feed thy Body unto this temponl Life* f be Bread of the Lord, is given by the Mu mfter, but the Bread which is the Lord, is given by Chrift himfelf.

* When thou takeft the Bread at the Minifter's Hand to eat it, then roufe up thy Soul to apprehend Chrift by Faith, and to apply his Merits to heal thy Mtferies. pmbrace him as fweetly with thy J?aitk in the Sacrament, as ever Simeon hugged' him with his Arms in his fwadling Clouts.

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As thou h;*/? the Bread, imagiq that thou feed: Chrift banging ufon the Crofs y and by his unfpeak-able Torments, fully fatisfying God's Juftice for thy Sins; and ftrtve to be as verily Partaker of the fpiritual Grace, as of the elemental Signs. For, the Truth is not ahfent from the Sign ; neither doth Chrift deceive, when he faith, This is my Body; but he giv-eth himfelf indeed to every Soul that fpirituaUy re* ceives him by Faith. For as ours is the fameSuffer which Chrift adminiftred ;fo is the fame drift verily prefent at his own Supper, not by any Papal* TranftihJrantiatioH t but by a Sacramental Participation, 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 un* to him. According to that old faying, Surfnm tor* da, Lift up your Hearts. And, where the Carkafs », thither will the Eagles, refort, Matth. 14.

When thou feeft the Wine brought unto thee apart from the Bread, then remember that the Blood of Jefut Chrift was at verilyfeparated from his Body upon the Crofs,/or the remiffon of thy Sins:

* Chrift calls it his Body, not the fign of his Body ;becaufe this Sacrament was inftituted not only to fignifie, but alfo to communicate the fpiritual Graces that they reprefent; and by the figns to draw our Myuls to the Graces fignified. So Eutb Jm ,'u S | n NUtth. 19- Non dixit domimis, Hxc funt figna corporis mei, fed, Hoc eft corpus meum. Oporief ergo, non ad naturam coram que pro.

Sofita funt afpUjere, fed ad ipforum virtutem & gratiani. Non oc corpus quod videtis manducaturi eftis, & bibituri ilium fan-gutnem quem fufuri funt qui me crucifigent Sacramentum all-quid vobis commendo; fpmtualiter inteUe£him vivificabit vos Mgufi.in Pfal 98. Speakingin the Perfon of Chrift. TheDifcipki did not eat Chrift corporally and fubftantially in the firft Inftitu-^ion $no more do we in;thc reiteration of the fame Supper..

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Add that this is the jeal efthe new Covenant, which God hath made to forgive all the Sins of all penitent Sinners that Relieve in the merits of his blood fhedding. For the Wine is not a Sacrament of Chrijfs blood contained in bis Veins; but as it was fbed out of his Body upon the Crofs, for the remijfion of the Sins ef all that believe in him.

As thou drinkeft the Wine, and poured it out of the Cup into thy Stomach, meditate and believe, that by the merits of that Blood which Ghrift fhed Upon the Crofs, all thy Sins are as verily forgiven, as. thou haft now drunk this Sacramental Wine, and haft it in-thy Stomach. And in the injlant of drinking, fettle thy Meditation upon Chrift, as he hanged upon the Crofs ; as if like Mary and John, thou didft fee him nailed, and bis Blood running down bis blefftd Sick out of thzt gafily wound, which the Spear made in his innocent Heart; wishing thy Mouth clofed to his Side that thou mi*htdft receiVe that precious blood before it fell to the dufiy Earth. And yet the aftual drinking of that real blood with thy Mouth, would be nothing* fo* effeftualzs this Sacramental drinking of that Blood fpirituaOy bj Faith. For one. of the Souldiers might have druok that, and beenftill &reprobate;b\it whofoeverdrink-eth it fpiritually by Faith in the Sacrament, ftia\] furely have the f remifion of his Sins, and Life everlafting.

As thou feeleft the Sacramental Wine, which thou haft drunk, warming thy cold Stomach; fo ■ ■ ■ ■ ■ . ■■ ■ ■ ■ '■ ■■■ « ■ " ■ ""

* Matth. 16 : 18. f If remiflion of Sins and eternal Life had been appropriated to the drinking of the real Blood, doubtlefs John and Msry would have made means to have drunk it; But John afcribe* the Vertue to the believing that it was fhed.

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endeavour to- feel the Mr Ghofi chetijbing thy Soul in the joyful aflurance of the Forgivenefsof all thy Sins, by the merit of the Blood of Chtifi. And to this end God giveth every faithful Soul, together with the Sacramental Bloody the Holy Ghofi to drink: * We an all made to drink into one Spirit. And fo lift up thy Mind from the Contemplation of Chrift, as he was crucified upon the Crofs, to confider how he aovr b fits in Glory at the Right-hand <f his Father, making« Interceflion for thee, by pre-fenting to his Father the unvaluable Merits of his Death, which he once fuffer'd for thee, to appeafe his Juftice for the Sins which thou doft daily commit againft him.

After thou haft eaten and drunk both the Bread and Wine; labour that as thofe fur omental Sign* do tutu to die oourifhment of thy 'Body, and by the dtgeftionof Hesfibecomc one with thy fubftance; fo by the Operatmr of Faith, and the holy Ghofi; theodiayeftr.become.M7tf with Chrift, and Chrift With \thee$ attdfo may'ft feel thy * Communion with Chrift confirmed and increafed daily more and more. That as it is impoffible to feparate the Bread arid Wine digefted into the Blood and fubftance of thy Body; fo it may be more impoffible to part Chrift torn thy Soul, or thy Soul from Chrift. ■ ■ ■ :

Laftly, As the Bread of the Sacrament, though corife&cd Of many grains, yet makes but one Bread \ jEbmuft thou remember, that'tho' all the faithful

*-1 Cot.!*-.*}. b R©m.-8.34. «Heth7.*5.&9.34. * 1C0r.10.r7, Vaas eft pants communi notione S»cr«mcnti, non aut«m necef T frri&wmstfjim&o: '

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are many; yet are they il but one myftical Body, whereof thrift is Head. And therefore thou muft love every Chriftian as thy felf, and a fwmlir of thy Body.

Thus far of the Duties to be done at the receive |ng of the holy Sacrament, called Meditation.

3. Of the Duties which we are to perform after receiving of the holy Communion, called Aftion, of frafttiei

TH E Duty which we are to perform after the receiving of the Lord's Suffer, is called 'Aftion or PraQice; without which all the reft will minifter unto us no Comfort.

•The Ailion confifts of Two forts of Duties: Fir ft, fuch as we are to perform in the Church: or elfe* after that we are gone home.

Thofe that we are to perform in the Church, Wp either fevered from our own Souls; or elfe, jointly with the Congregation.

The feveral Duties which thou muft perform from thine own Soul, are Three; Firft, thou muft be careful (that forafmuch as Chrift now dwe&etb ill thee, therefore) to entertain him in a clean Heart, and with * pure Ajfetfious; for, the moft Holy will be holy with the holy ; for if Jofeph of Arimathea when he had begged of Pilate his dead Body, to bury it, wrapped it infweet Odours, and/w Linnen,

t Pfal. 18. i6i Sanaa non nifi fanto & faaQu.

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and laid it in a new Tomb; how much more fhould'ft thy lodge Chrijl in 4 *w /fort, and perfume his Rooms with the odoriferous fncenfi of Prayers, and all pure Affeftions ? If God required Mojes to provide a pot of pure Gold to keep the Manna that fell in the IVildernefs; what a pure Heart fhould'ft thou provide to receive this divine Manna, that is come down from He wen ?

And as thou cameft forrowing like * Jofepb and Maty, to feek Chrift in the Temple; fo now having there found him in the midftdi his WordztA Sacraments, be careful with Joy to carry him &ww with thee, as they did.

And if the Man that found but f his loft Sheep] rejoyced fo much; how canft thou having found the Saviour of the World, but rejoyce much more? Secondly, thou muft offer the Sacrifice of a private Thank/giving unto God for this ineftimable Grace and Mercy ; for as this aftion is common unto the whole Church ; fo it it applyed particularly to every one of the faithful in the Church; and for this particular Mercy, every Soul muft joyfully offer up a particular Sacrific^of Thank/giving. For if the Wifemen rejoyced fo much, when they faw the Star which condufted them unto Chrift $ and worlhip-ped him fo devoutly when he lay, a Babe, in the Manger; and offered unto him their Gold, Myrrhe, **d Frankincenfe: How much more ihould'ft thou rejoyce, now that thou haft bothy*** and received this Sacrament, which guideth thy Soul upto him,

* Lute 2, 4$. tLuke*y.tf.

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where he fittetb at the Right-hand of his Pother in Glory ? And thither lifting up thy Heart, adore him, and offer up unto him, the Gold of a pure Faith, the Myrrhehli* mortify*J Heart, and this or the like fweet Jncenfe ef Prayer and Tbankfgiving.

A Prayer to be [aid after the receiving of the* Comma* won.

WHat (hall I render unto thee ( 0 bleffed Saviour) for all thefe Bleffings, which thou haft fogracioufly beftowed upon my Soul? Mow can I fufficiently thank thee, when I can fcarce ex* prefs them ? Whereas thou might'ft have made me a Beaji, thou madeft me a Man, after thine own 7-mage. When by Sin I bad loft both thine Image, and my felf \ thou didft renew in me thine Image by thy Spirit, and did'ft redeem my Soul by thy Bhod again; and now thou haft given unto me the Seal and Pledge of my Redemption; nay, thou haft given thy felf unto me, 0 bleffed Redeemer. O what an ineftimatye treafure of /&£*/, and overflowing Fountain of Grin hath he got who hath .gained thee ! No man ever touched thee by faith, but thou didlt heal him by Grace ; for thou art the Author of Salvation, the raw^ of all Zfc/fr, the «rc-<&7w> of the &V£, the Life of the j/wofr, and the/*-furreiHon of the Dm<£ Seemed it a fmall matter unto thee to appoint thy holy Angels to attend upon foW* a Creature as 1 am; bur that thou fliould-eft enter thy felf into my Soul, there to prejirv*, nourifh and cherifb me unto Life evedafting ?

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If the * Carkaft of the dead Prophet could revive zdead Man that touched it; haw much more (hall the living Body <f the Lord of aS Prophets, quick* en the faithful, in whofe Heart he dwe&ethl Add if thou wilt raife my Body at the lafl Day out of the Dull; how much more wilt thou now revive my Soul which thou haft fanftified with thy Spirit, and purified with thy blood ? O Lord, what could I more defire, or what could'ft thou more bellow upon me, than to give me thy body for meaty thy blood for drink, and to lay down thy Soul for die price of my Redemption? Thou Lord enduredft the Pain, and I do reap the prop : I received Par* ion, and thou didft bear the Punifhment. Thy Tears were my Bath, thy Wounds my Weal, and the Injaftiee done to thee, fatisfied for the Judg« ment which was due to me. Thus by thy birth thou art become my Brother, by thy Death my ran* fom, by thy Mercy my Reward, and by thy Sacra* ment my tfouriflment. O divine Food, by which the Sons if Men are transformed into theScnstfGodi fo that iMwV Mature dyeth, and God's Nature liv-eth and ruleth in us. Indeed, all Creatures wondred thatthcCrofttrwould be inclosM nine months in the Virgin*s Womb ; (tho* her Womb being replenifli'd with the Holy Gboft, was more fplendid than thzftar-ry Firmament;) But that thou fliouid'ft thus humble thy felf to dwell for ever in my Heart, which thou foundeft more unclean than a Dung-bill, it is able to make all the Creatures in Heaven and Earth to

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ftand amazed. But feeing it is thy free Grace and meer pleafure thus to enter and to dwell in myheart, I would to God that I had fo pure a heart as my Heart could wifli to entertain thee. And who is fit to entertain drift? Or who, tho' invited, would not chufe with Mary rather to kneel at thy Feet, than prefume to fit with thee at thy Table? Tho' I want a pure Heart for thee to dwell in, yet weeping Eyes fhall never be wanting to wafh thy ilejfed Feet, and to lament my filthy Sins. And albeit 1 cannot weep fo many Tears as may fuffice to wafh thy holy Feet; yet Lord, it is fufficient that thou haftihed Blood enough to cleanfe myfinful Soul. And I am fully (O Lord) ajfured, that all the dainty fare where-with the difdatnful Pharifee entertained thee at his Table, did not lb much pleafe thee, as tbofe Tears which penitentAkry pour'd under the table . I would therefore wifh withjeremy, that myHeadwere waters, and mine eyes a fountain of Tears ; Jer. 9.1. that feeing I can by no Means yield fufficient Thanks for thy Love to me; yet I might by continual Tears, teftifie my Love unto thee. And though no man is worthy of fo infinite a Grace j yet this is my Comfort, That be is worthy whom thou in Favour accountefl worthy. And feeing that now of thy meer Grace thou haft count-edme(among others thy chofen) worthy of this uo-fpeakable Favour, and fealed by thy Sacrament the affurance of thy Love, and the forgivenefs of my Sins, O Lord, confirm thy favour unto thy Servant; and fay of me as Ifaac did of * Jacob, I have bleffed him, therefore he [ball be bleffed* And that I may fay unto thee with t D avid, Thou, 0

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Lwi, baft bleffcd my Soul, and made it thy houfe, and itfiaSbe bleffedfor ever. And feeing it pleas'd thee to * blefs the houfe of Obededom and all his houfkold whilft the Ark of the Lord remained in his houfe ; I doubt not but thou wilt much more blefs my Soil and Body, and all that do belong unto me, now that it bath pleafed thy Majefty of thine own good Will to enter under my Koof % and to dwell fdr ever in my poor Cottage. Blefs me, O Lord, fb f that my Sins may wholly be remitted by thy blood, my Confcience fan&ified by-thy Spirit, my Mind cnlightned by thy Truths my Heart guided by thy Spirit, and my Will in all things, fubdued to chy bleffed Will and Pleafnre. Blefs me with all Graces, which I want, and increafe in me thofe good Gifts which thou halt already be flowed upon me. And feeing that 1 hold thee not by the Arms, as f $acob wrejiltng without me; but inwardly dwelling by Faith within me: Surely, Lord, / will never let thee go, except thou blefs me, and give me a new name,-* new Heart, a new Spirit^ and Strength by the Power of God to prevail over Sin and Satan. And I befeecb thee, O Lord, delirc not to depart from to-, as thou did ft from Jacobs becaufe the Dfy breaketh, and thy Grace beginneth to dawrt and ap-pear: But I from my Soul, humbly* with the People of Emmaus intreat thee, O fweet Jefvt, to abidi with me, htaafe it draweth toward Night. For the fright of Temptation, the Night of Tribulation, yea* my loft long Night of Death apprdachfeth. O blefr

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fed Saviour ftay with me therefore now and ever. And * if thy prefence go not borne with me, carry me not from hence. Go with me, and live with me, and let neither Death nor lAkfeparate me from thee. Drive me from my felf, draw me unto thee. Lei; me be fick; but found in tbee 5 and in my weak-nefs let thy firength appear. Let me feem as dead, that thou done may'ft be feen to live in me; fo that nil my members may be but inflruments to a& thy motions. h Set me as * fed upon thine heart ; and let thy zeal-be fettled upon mine, that I may be out of love with all, that I may he only in love with thee. And grant, O Lord, that as thou now vouch-fafeft me this favour to fit at thy Table, to receive this Sacrament in thy houfe of grace: So I may hereafter through thy mercy, be received to c eat and drink at thy Table in thy Kjngdom of glory. And for thy mercy, I do here with the four beafts, and twenty-four Elders, caft my felf down before thy Throne of Grace; acknowledging that it is thou that haft d redeemed me with thy blood, and that falvathn cometh only from thee. And therefore unto tbee e / do yield a/l praife, and glory, and w/fdom, and thanks, and honour, and power, and might, and Majefiy, 0 my Lord, and my God for evermore Amen.

Thirdly, feeing Chrift hath facrificed himfclf for thee; (and all that thou canft give, is too little) therefore thou muft Offer thy felf a f Zw-ing, holy, and acceptable Sacrifice unto God ; by fer-

•Exod.33.i4. * Cant. ft. 6. c Lulw22.3o. *Rcr.*.9. eChap. 7.10,11,12. f Rom.i2.i,

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ving him in * righteoufnefs and hoiinefs all thy Days. Thus TertuOian witnefletli that in his Time a Chri« ftian was known from another Man, only by the Hoiinefs and tfprigbtntfs of his Life.

2. Of the Duties which ive are to do after the Com* munion jointly with the Congregation.

TH E Duties to be pcrform'd jointIj wjtH the Church, are Three. Firft, publick Thankf givingi b^th by Prayers, and b finging of Pfalmst thus Chrift himfelf and his Apoftles did. Secondly, ^Joining with the Church, c in giving (every. Man according to his AbJity) towards the relief of the Poor. This was the manner of the Primitive Churches, to make Colle&ifas and d LoveFeafts af r ter the Lord's Supper for the.relief of the Poor Chriftians. Thirdly* when Thanks and Praife i* ended, theh with all Reverence to ftand up, and to receive the Bleffing cf God, .by the Mouth of his Minijler; and to receive it, as if thou didrf hear God himfelf pronouncing it unto thee froni Heaven; For by t their Bleffing, God doth bie/s his Pedpli.

Thus far the Duties to be praSifed in the Church.

1 Luke i. 7$. b Matth. *6. 30. Which 1$ probable to have beer{ ihe iij.Plalm. c iCor.i^.i. Rom', ij.25;. Quiqoplofioresfuhc & volunt, pro arbkrio quifq ue fuo quo d vjfum e ft, contr ibuunt i . & quodItacoltigitur, apudprsepoFitum3eponitur,atquemete illeo-pitulatur pupillis&viduls,8^qui propte/ mcrbum out aliquam aliam' caufamegeht^&c. Juftin. Martyr. $poltg.i?*JiyiLm. Lucrum eft pie,-tttisnoniineftcerefurnpturn. Tert.JpolMv.Gen c.39. c Num.6.23.27.

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The Duties which thou art to praftice after that thou art departed home, are Three. Fir ft, to ob-ferve diligently, whether thou haft truly received Chrift in the Sacrament. Which thou may'ft thus eafily perceive .• For * feeing bis Flefb is meat indeed, dnd bis Blood is Drink indeed, and that he is fo/*l of grace that no Man ever touched him by Faith, but he received Vertue from him; it cannot pofli-bly be, that if thou haft eaten his Flefb, or drunk his Blood, but thou (halt receive Grace and Power to be cleanfed from thy Sins and Filthinefs. For if the Hemorboife that did hut touch ^Garment, had her bloody ijfue that continued fo long, b forthwith ftanched j how much more will the bloody ijfue of thy fin be ftanched, if thou then haft truly eaten and drunk the very flefh and bloodof Chrift? But if thy Iffue (till runneth, thou may'ft juftly fufpeft thou haft never yet truly touched Chrift.

Secondly, Seeing thou haft now reconciled thy fclf to God, and renewed thy Covenant) and vowed newnefs and amendment of Life; thou muft therefore have a fpeciai care, that thou doft not yield to commit thy former fins any more: knowing that the c unclean Spirit, if ever he can get into thy Soul again, after that it is (wept and gar* nifbed; he will enter by forcible Pofleffion with Sc ven other Devils worfe.tban himfelf: So that the end of that Man fhaM be tvorfc than his beginning. Be ye not therefore like the Dog, that d returns to

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his Vomit, Or the tva/bed Sow that walloweth in the Mire again. And return not to thy Malice, like to the Adder % who laying afide her Poifon while (he Drinksy takes it up again when flje hath tone* But when either the Devil or thy Flefb fhall offer to tempt and move thee to relapfe into thy former Sins; anfwer them as the Spoufe doth in the Canticles, * / hwe Put off my Coat (of my former Corruptions) how /hall J put it on f I wafhed my feet, how fhall J defile them again ?

Lafilji If ever thou haft found either Joy or Comfort in receiving the holy Sacrament, let it appear by thy eager Dejire of receiving it b often again. For the Body of Chrifl as it was c anointed with theOylofgladnefs above his Fellows; fo doth it yield a fweeter Savour than all the Oyntments of the World: The fragrant find whereof allureth all Sauls who have once tailed the fweetnefs there* of, ever after to defire oftner to tafte thereof again. d Beeaufe of the favour of thy good Oyntments % there* fore do the Virgins love thee. 0 e /^therefore of* ten, 2nd fee how good the Lord is, faith David. This i$ the Commandment of Chrifi himfelf, Do this in re* tpemlrance of me \ and in doing this, thou (halt (hew thy felf beft mindful and thankful for his Death. For as oft as ye fhall eat this bread and drink this cuf y ye fhall fbew the Lord's Death until he come. And

■ Cant. 5.3. * Scio Rome hanc efle confuctudincm, ut fideles temper Chrifti corpus accipiant. Hier. jpol.adv.jovin. Quotidie communionem Euchariftiz precipcre non laudo, nee reprehendo. Omnibus Dominicis dicbus communicandum ibadeo & hortojr, fi mens (Ineaffe&u peccandifit. Aug* (vel potius Gennadiw). ltk.de Eccl.Dogm.cap.si. cjPfaL**. 7. Hcb.1.9. d Cant.i.j. •PfaJ.34.^.

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let this be the chief end whereunto both thy receiving and living tendeth, that thou may'ft be a holy ChrifiianSzealous of good Works, fur get from Sin, to livefoberly, righteoujly and godly, invbn pre-Cent World; that thou may'ft be acceptable to God, profitable to thy Brethren, and comfortable unto thine own SouL

Thus far of the manner of glorifying God in thy Lift.

tfon folbwetb the Practice of Piety in glorifying Gad, in the time of Sickvefs, and whin thou art called to die in the herd.

AS foon as thou perceiveft thy feif to be viG-ted with any Sicknefs, meditate with thy felf •..--,-.■

i. That 1 'mifery cometh not forth of the duft\nei-ther doth Ajfiittionffring out of the Barib. Sickoefs comes not by Hap or Chances (as the \ PhUiftinet fuppofed thaj their Mice and Emrcds came) but from Matfs Wickednefs, which, as SpirkUs,breakctb out. Man fuffereth C faith d Jeremy) for hU Sins, Fools \ faith e David; by Reafon of their Tranfgrejfiens, and becaufe of their Iniquities are aflUfled. As there« fore' Solomon advifeth a Man to carry himfelf towards art earthly Prince j f '/ the Spirit of him thtt rukth* rife, up againft' tkee, leave not thy place ; for gwtlenefs pacifeth great Sins:' So counfel I thee to

»Tit.2.is, 14. >Job.5.6 'iSw.6.9. *J«»-3-3?. e Vf&> 107.17. 'Eccl.io.4;. j . • .-.) .. ; ,•< ,» •<• i .)■ ■

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deal with the Prince of Prinres. If the Spirit of him that ruleth Heaven and Earth, rife up againft thee, let not thy Heart defpair; for Repentance pacifieth great Sins. And whofoever * returneth in bis AffliQion to the Lord God of Jfrael, And feeks him, be wiU be found of him.

x. b Shut to thy Chamber door j c Examine thine own Heart upon thy Bed ; d Search and try thy Ways; Search as diligently for thy capital Sin, as e Jojiua did for AchaU) till thou findeft it. For albeit God, when he beginneth to chaften his Children, hath refpecl: to aU their Sins; yet when his Anger is incenfed, he chiefly taketh Occafibn to chaften, and enter with them into Judgment, for fome one grievous Sin, wherein they have lived without Repentance.

3. When thou haft thusconfidered all thy Sins, put. thy felf before the Judgment Seat of God, as a Felon or Murtherer, ftanaing at the Barr of an earthly Judge; and with grief and forrow of heart confefi uiitp God all thy known Sins, efpecially thy capital Offences, wherewith God is chiefly dif-pleafed. Lay them open, with all the Circumftan-ces, of the time, place, and manner how they were committed, as may moft ferve to aggravate the beineufnefi of thy Sins, and to fhew the Contrition of tby Heart for the fame. Lift up thine Hand 4 and acknowledge thy felf before the Righteous Judge of Heaven and Eirth, guilty of eternal death

"" 2 Chron; 1 '%'. * *. Mattfc 6.6. «W3.4.4- "*prm:j: 40/ *Jofc.

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and Damnation for thofe thy heinojs Sins and Tranfgreflipns. And having thus accufed and judged tby (elf, caft down thy felf before the a toot* Jtool of his Throne of Grace, a (Turing thy felf, that whatfoever the b Kings of Ifraet be, yet the God of Ifrael\s a merciful God: And cry unto him from a penitent and faithful Heart, for Mercy and for. givenefs, as eagerly and earneftly, as ever tbou koe^eft a Malefaaor, being to receive his Seiv tence, crying unto the Judge for Favour and Pardon; vowing amendment of Life, and (by tfo. a£ ilftance of his Grace) never to commit the like Sin any more. All which thou may'ft do in thtfe^ or the Tike Wbrds. •■••-.

A. Prayer when one begins, to be fick.

OMoft righteous Judge, yet in Jefus Chrift my Gracious Father : I wretched Sinner do here return unto thee (though driven with Pah and Sicknefs) like the prodigal Child with Want and Hunger. I acknowledge that this Sicknefs and Pain comes not by blind Chance or Fortune, but by thy divine Providence, and fpecial Appointment. It is the firojjje of thy heavy Hand, which my Sins have juftly deferved: and c the things that I feared, are now fallen upon me* Yet I do well perceive, that d in Wrath thou remembrtft Mercy^ when I confider how many, and how heinous are my Sins, and how few and eafie are thy Corre&ions. Thou mighteft have ftricken mie with fome fearful and

•Pfid.99.5. Heb.4.i6. * i Kings 20.31. cjob.j.af. *Htb,

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fudden Death, whereby I (hould not bave had either Time or Space to have called upon thee for Grace and Mercy; and fo I (hould have periflwd in my Sins, and have been for ever condemned in Hell.

But thou, O Lord, vifiteft me with fuch a Fa« therly chaftifement, as thou ufeft to vifit thy dear-eft Children whom thou beft loveft; giving me (by this Sicknefs) both warning and time to repent, and to fue unto thee for Grace and Pardon. I take not therefore, O Lord, this thy Vifitation, as any fign of thy Wrath or hatred ; but as an a(-fured Pledge, and token of thy Favour and Loving-, kindnefs, whereby thou doft with thy temporal Judgments draw me to * judge myfelf and to repent of my wicked Life, that I mould not be eon? demned with the godlefs and unrepenting World. For thy holy Word allures me, that f whom those kvefij thou thus ehafteneft; and that thou fcourgefi every Son that thou reeeiveft. that if J endure thy ehaftening, thorn offer eft- thy felf unto me as unto a Son : And that aU that continue in Stn t and yet efcape with* out Correction (whereofall thy Children are partakers\ are Baftards and not Sons : And that thou shafteneft me for my profit L , that 1 may he a partaker of thy Holt' tiefs. O Lord, how full of Goodnefs is thy Nature, that haft dealt with me fo gracioufly in the time of my Health and Profperity; And now being provoked by my Sins and unthankfalnefs, haft fuch fatherly and profitable Ends, in inflicting upon me this Sicknefs and Correction!

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i confefs, L/H-d, th*t thou doft juftly afflifl my Body with ficknefe; for my £00/was lick before of a long profperity, and forfeited with cafe, peace, plenty, and fulnefsof bread. And now, Q Lord, I lament and mourn for my Sins, a / acknowledge ny WickedmfS) and my Iniquities are always in my fight. Oh, wliat a wretched Sinner am I, void of all good nefs by Nature, and full of evil by finful Cuftom! O, what a world of Sin have I committed againft thee, whilft thy Long-fufFerance expelled my Conversion, and thy Bleflings wooed me to Repentance! Yet, O my God, feeing it is thy property more to refpett thtgoodmefs or thy own Na-tore than the deferts of Sinners; I befeech thee, O Father, for thy Son Jrfm Chrifis fake, and for the Merits of that aB-faving Death which he hath voluntarily fuffibred for all which believe in him ; b -Hope mercy ufon me % according to the multitude of tky Mercies \turn thy face.away from mySins^ and blot e*t aU rny Iniquities: c Cafl me mot oat of thy Pre-fence* d neither, reward me according to, my deferts : For if thou doft rejeflt me, who wifl receive me? Or, who will {uccour me, if thou doft forfake me? But thouy 0 Lordf art the Heifer of the belplefs, and c . in tbep the Fatherkfs findeth\ Mercy : For though rpy Sins be exceeding great, yet thy Mercy, O Lprd, far eaceedeth them all; neither can I commit fo many v as thy Grace can remit and pardon. Wafh therefore, Q Chrift, my Sins with the virtue of thy precious Blood, especially thofe Sins, 1 — *-~ ■ i . ■ I.».... - > . i . . i., i . — , .,

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whicirfrom a penitent Heart I have confcfled unto thee: But chiefly, O Lord, for Chrift his false forgive mfe. * And feeing that of thy love thou didlt lay down thy Life for my Ranfom, when I was thine Enemy; Oh, fave now the price of chine own Blood* when it fhall coft thee but a Smile upon me, or a gracious Appear$me in thy Father's tight in my behalf. Reconcile me once a-gain, O merciful Mediator, unto thy Father: For though there be nothing in me that can pleafe him; yet I know that in thee, and for thy fake, he is i well f leafed with all whom thou accepted and loveft. And if it be thy blefled Will, remove this Sicknefs from me, and reftore me to my former Health again; that I may live longer to fet forth thy glory, and to be a comfort to my friends which depend upon me; and to procure to my felf a more fettled Affurance of that heavenly Inheritance which thou haft prepared for me. And then, Lord^ thou {halt fee how religioufly and wifely I fhall || redeem the time, which heretofore I have fq leWdly and prophanely fpent. And to the end that I qiay the fooner and the eafier be delivered from this Pain and Sicknefs j direft me, O Lord, \ befeech thee by thy divine Providence, to fiich a Phyficun and helper, as (that by thy hlejfmg upon the Means) 1 may recover my former Health and'Welfare again* And good Lord vouchfafe, that as thou haft fent this Sicknefs unto me, fo

•* Here name that Sin which rnoft troubleth thy Confciencc tMatth.3-J7t lEph.5.l«. ■ ■

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thou would'ft likewife be pleas'd to fend thy Hoh Spirit into my Heart, whereby this prefent Sicknefs may be fandify'd unto me; that I may ufe it as thy Scheol, wherein I may learn to know the greatnefi of my Mifery,and the riches of thy Mercy; that I may be fo bumbled** the one, that I defpair not of the other: And that I may fo renounce all Confidence of Help in my ielf, or in any other Creature • that X may only put my whole reft for Salvation in thy All-fufficient Merits. And forafmuch as thou bnbweft, Lord, how weak a Veflel I am, full of Frailty and Imperfections? and that by Nature I am Angry and Froward under every Crofs and Af. fliftion; O Lord, who art the * giver of aU good gifts arm me with Patience to endure thy blefled Will and Pleafure; and of thy Mercy f lay no more upon tw, than I (hall be able to endure and fuffer. Give me Grace to behave my felf in all Patience, love, and Meeknefs, unto thofe that fhall come and vifit me-that I may thankfully receive, and willingly i m -brace all good counfelsand confolations from them; and that they may likewife fee in me fuch a good' example of Patience, and hear from me fuch god^ ly Leffbns of Comfort, as may be Arguments of my Chriftian Faith and Profeflion, and inftruftions unto them, how to behave themfelves when it ftiall pleafe thee to vifit them with the like Affliction of Sicknefs. I |mow, Q Lord, I have deferved to dye; and I defire not longer to live, than to amend my wicked Life, and in fome better meafure to fet forth

*J*m?si. 19. Johnj.j7. fiGor.io.jj,

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thy Glory. Therefore, O Father, if it be thy blef-fed Will reftore me to Health again, and grant me a longer Life* But if thou haft, according to thy eternal Decree, appointed by this Sicknefs to call for me out of this tranfitory Life, I refign my felf * into thy Hands, and holy Pleafure .• thy bleffedWik be done, whether it be by Life or by Death. Only I befeech thee of thy Mercy forgive me all my Sins, and prepare my poor Soul, that by a true^ Faith and unfeigned Repentance, (he may be ready againft the time that thou flialt call for her out of my {ick and finful Body. O heavenly Father, who art the b hearer ofPrayer s, hear thou in Heaven this my Prayer j and in this extremity grant me thefe Requefts; not for any Worthinefs that is in me, but for the Merits of thy beloved Son Jefue, my only Saviour and Mediator; for whofe fake thou haft promis'd to hear us, and to grant c what' Joever we jfhaS ask of thee in hit Name, In his Name therefore, and in his own Words I conclude this my imperfeft Prayer, faying,

Oar Father which art in Heaven, Hallowed be thy Name, &c»

Having thus reconciled thy felf unto God in Chriftj

1. Let thy next care be tofet thy Huufe in order, as Jfaiab advis'd King Hetekiah ; making thy laft FF/tfand Teflament { if it be not already made.) If

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it bejrfade, then perufe it, confirm ir, and for avoiding all Doubts aod Contention, f*AS0ft it before Witnefles, that (if God calleth for thee out of this Life} it may ftand in force and unalterable as thy lift WillixA Tefiomtnt ; and fo deliver it locked or fioled up in fome Box, to the keeping of a faithful friend, in the frefence of hoheft Wtneffes.

a. But in making thy Teftdmeut, take a Rcligi-jbus Divine's Advice, how to bellow thy benevolence) and fome honeft Lawyers Counfel, to continue it according to Law.

Difpatch this before thy Sicknefs doth increafe and thy Memory decay: Left otherwife thy Tefiomtnt prove a Doatment, and fo another Man's fancy f rather than thy Will

3. To prevent many Inconveniencies, let me re^ commend to thy Difcretion Two Things.

1. If God hath bleffed thee with any competent State of Wealth, make thy Will in thy Health time. It will neither put thee further from thy Goods, nor batten thee fooner to thy Death j bilt it will be a greater eafe to thy Mind, in freeing thee from a great Trouble, when thou fhalt have moft iieed of Quiet. For when thy Houfe is fet in order, thou fhalt be better enabled to fet thy Soul in order, and to difpofe of thy Journey towards God;

2. If thou haft Children, give to every one of them a Portion, according to thine Ability> in thy Life time j that thy Life may feem an eafe> and not zyoke untothem: Yet fo # give, a$ that thy Children may be ftill beholden unto thee, and not thou unto them* But if thou keep all in thy Hands

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whilft thou liveft, they may thank death and not thee, for the portion that thou kaveft them. If thou haft no Children, and the Lord hath Weft * thee with a great portion of the Goods of this World ; and if thou meaneft to beftow them up* on any charitable or pious ufes: Put not over that good work to the truft of others, feeing thou feed how moft of other Mens Executors^ prove almofi Executioners. And if friends be fo unfaithful m a, Man's life: How much greater caufe haft thou to diftruft their fidelity after thy death? Lamentable experience fheweth how many dead Mens WtiU have of late, either been quite concealed, utterly overthrown, or by Cavils and Quirks of Law/r</?r«-ted or .altered: Whereas by the Law of God, the will of the dead Ihould not be * violated; but all his godly intentions confcionably performed and fulfilled, as in the fight of God, who in the day of the Rejurretlion, will be a b jufi )udge both of the quid and dead. And if any thing ihould hap in his Will to be ambiguous or faultful, it ihould be * conftrued, as it might come neareft to the honour of God, and the honefi intention of the Teflator* But let the vengeance, due to fuch unchriftian deeds* light on the J8ors that do them; not on the KJng* dam wherein they are fufFered to be done. And let other Rich Men be warned by fuch wretched examples, not fo to d niarrj their minds to their

* Gal. 3.15. Hcb.9.17. h a Cor. 5.10. Eccl 12.14. Rom.i.T?. 1 Cor. 4. "j. * Voluntas teftatoris magis infpicfenth eft qnfcm V**. ba, 1. cum virum. feft. fani C. de fidci cum ff. ad leg. Fal. 1. Cu ff. ad Trcb. 1. ubi. feft. tc rogo. * Matrimonium inter Aurum & Arcam, divortium inter Deum & Animam. Auguft. Fselix qutiit fcctuntalienapericulacaiiann. ....-•.-..

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Money; as thac they will do no go** with their Goods, till Death divorceth them. Confidering therefore the (hortnets of thine own Lift, and the uncertainty of <*&r* juft Sealing after thy Death, in tbefe **/*/£ D*p: Let me advife thee (whom God bath blefled with ability, and an intent to do good) to become in thy lifetime, thine own Admimfirttorx make thine own Hands thine Executors, and thine own Eyes thy Overfeers ; caufe thy lanthorn to give her light before thee, and not behind /foe; give God the Glory, and thou (halt receive of him in • due time the b Reward, which of his Grace and Mercy he hath promifed to thy good Wsrks.

4. Having thus fet thy Houfe and Soul in order (if the ' determined number of thy Days be not expired) God will either have Mercy upon thee, and fay, i /pare him (O killing Malady) that he go not down into the Pit: For J have received a Reconciliation : Or elfe, his Fatherly Providence will direct thee to fuch a Phy$cian,ixA to fuch e Means, as that by his Bleffiugxxyon. their Endeavours thou (halt recover, and be reftored to thy former Health again. But in any wife, take heed that neither thou, nor any for thee, fend unto Socerers, Wizards, Char" mers, or Inehanters for help: For this were to leave the Godoflfraelt and to go to f Baalzebuh the God vf Ebon for help, as did wicked Ahaxiah; and to break thy Vow which thou haft made with the blefled Trinity in thy Baptifmi And be fure that

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God will never give a a bleiling by thofe means which he hath accurfcd; but if he permit Satan to cute thy body, fear left it tend to the damnation of thy foul. Thou art h tryed, beware.

When thou haft fent for the Phyftcian, take heed that thou put not thy truft rather in the Phyf%cian y than in the Lord, as Afa did ; of whom it is faid, that c he fought not to the Lord, in his difeafe, hut to the Phyfician : which is a kind of Idolatry, that will increafe the Lord's anger, and make the Phy-fick received uneffe&uaL Ufe therefore the Phy-ficiad as GodV Inftrument, and Phyfick as GodV means, And feeing it is not lawful without Prayer to ufe ordinary Food, t Tim. 4. 4. much Ief9 extraordinary Phyfick whofe good effeft depends Upon the bleffing of God ; before thou rakeli thy Phyfick, d fray therefore heartily unto God to blew it unto thy ufe, in thefe or the like words*

A Prayer lefore taking of Phyfick.

O Merciful Father, who art the Lorctof health) and of ficknefs, of life, and of death; who kiUefty and makefi alive; who * bringefl down to the grave and raifefi uf again: I come unto thee* as to the only Phyfician, who canft cure my foul from yfo, and my iody from ficknefsi I defire nei* ther life nor death, but refer my felf to thy moft holy will, for, though we mufi needs dye and be* tng deadydur lives are as * water fpiit on the ground^

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*?£/;& cannot be gathered up again ; yet hath thy gracious providence (whilft life remaineth; appointed means which thou wilt have thy Children to ufe j and (by the lawful ufe thereof) to expeft thy bJcf-fing upon thine own means, to the curing of their -ficknefs, and teflitution of their health And now, O Lotd, m this itay neceffity, J have, according to thirie Ordinance, fent for thy Servant ( the Pfy. fician) who hath prepared fbr me this Phyfick, which I receive as means fent from thy fatherly band: I befeech thee therefore, that as by thy hUffing on a E lump of dry Jigs, thou did'ft heal He-zekiah J s Sore, that he recovered; and by Seven times iva/hing in the River of h Jordan, didft cleanfe Naaman the Syrian of his Leprofiej and didft re-ftore the Man that was blind from his birth, by * anointing his eyes with clay and Cpittle, and fending him to wafh in the pool cf Siham, and by touching the hand of d Peter's Wive's Mother, didft cure her of her Feaverj and didft reftore the Woman that c touched the hemm of thy Garment, from her blood; ijfue: So it would pleafe thee of thy infinite Goodnefs and Mercy, to fan&ifie this Phyfick to my ufe, and to give fuch a blefling unto it, that it may (if it be thy will and pleafure) reriiove this my ficknefs and pain, and reftore mc to health and Jhength again. But if the number of thofe days which thou haft f appointed for me, to live in this vale of mifery, be at an end ; and that

* Ha 38.11. Virlfings 5.14. *Johfl9.$,7- * Matth. *. U-« Matth. 9.20. See* f Job 14. s*

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thou haft lent this iickneis as thy Meflenger, to cafl me out of this mortal Life: Then Lord, let thy lltffed will be done : For I fubuitt my will to thy moft holy pleafure. Only I befeech thee, encreale my Faith and Patience, and let thy grace and mercy be never wanting unto me; But in the midft of all extremities amft me with thine holy Spirit, that I may willingly and cheerfully refign up my Soul ( the price of thine own Blood) into thy moft

fradous hands and euftody. Grant this, O Father, or Jefiis Cbrift his fake; to whom with thee, and the holy Ghoft, be all honour and glory, both how and evermore. Amen.

Meditations for the fick.

T \ THilft thy (kknefs remaineth,ufe often (for YV thy comfort) thefe few Meditations^ taken from the ends wherefore God fendeth afflift-ions to his Children. Thoie are ten.

i. That by afflictions God may not only * cor* reft our fins paft, but alfo work in us a deeper loathing of our natural corruption; and fo pre* vent us from falling into many other fins, which otherwife we would commit; Like a good Father* who fufters his tender Babe to fcorch 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 fay with David f it is good for me that

* Deui fuospercutit ut cmenctet, Hicr. com in Efa. i. 6. Dens cmhmltateinfflgit, non ejetingnefe, fedcaftigarenoscupiens. Am /AScrm. 3.indivitcs. tFbl.1t9.7x.

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/£mi/* few* dfflitfed, that I may learn thyftaiutes ; for 4 before I was afflicted /went aft ray, but now banc I kept thy word. And indeed (faith Su Paul) b We are chaftened of the Lord, becauje we fbould not be condemned with the World. With one crofs God ma-keth two cures; the chafiifement of fins part, and the prevention of fin to come. For though the eternal funijhment of fin (as it proceedeth from Ju-ftice) is fully pardoned in the Sacrifice of Chrift; yet we are not ^without ferious judging our felves) exempted from the temporal chafiifement of fin; for this proceedeth only from the love of God, for our good. And this is the rcafon, that when Nathan told David, from the Lord, that his fins were forgiven; yet that the c Sword of Chafiifement fkould not depart from his houfe ; and that d his Child Jbould furely die. For God, like a skilful Phyfician, feeing the Soul to be foifoned with the fettling of fin; and knowing that the reigning ofthe Jft/ft will prove the ruin of the Spirit: miniftreth the bitter pill of affli&ion, whereby the reliques of fin are purged, and the Soul more foundIy cured; thzflejb is fob-dued, and the Spirit is lanttified. Oh the odioufr nefs of fin, which caufeth God to Chajlen (ofevere* Iy his Children, whom otherwife he* loveth fo dearly!

x. God fendeth affii&ion to feal unto us our Adoption : for e every Child whom God loveth f be cor* reflet h : And he is a Baflard that is not cor retted : Yea*

•Pfil.119.tf7. *i Cor. 11.31. 5iSam.lt.io. dVerfei* «Heb.i2.tf,7,8. *

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ic is a Cure Note, that where God feeth Sin and [mites not, there he detefls and loves not. Therefore it is laid, that he * differed the wicked Tons of Eli to continue in their fins, without correflion, be* csufe the; Lord would flay them* On the f other fide, there is no furer token of God's fatherly lovezxA we, than to be corre&ed with fome crofs y as oft as we commit any finful crime. Affli&ioa therefore is a feai of Adoption, no fign of Reprobation. For the pureft Corn is cleaned fanned, the fineft Gold is ofteft tried, the fweeteft Grape is hardeft prefr fed, and the trueft Chriftian heavieft croffed.

3. God fendeth affit&ion to man our hearts from too much loving this world and worldly vanities: and to caufo us the more earneftly to dcfire and l90g for |l eternal life. As the Children of Ifrael (h&d they not been ill intreated in Egyptj would never have been fo willing to go towards Cannan; So (were it not for the Croffes and Afflictions in this life) God's Children would not fo heartily long and willingly define for the kingdom of Heaven. For, we fee many Epicures y that would be content to foregoe Heaven, on condition that they might ftill enjoy their earthly Pleafures; and (having mver tafted the joys of a better J how loth are

* Ad mlla fcrvantur non moritura mail, i Sam. 2.25. + Nam* que favor nimius non eft favor, ira fed ingens: At favor in mag-no fepe dolore latet. Bafil. Anthofacr. || Crebris tribulationibus Ecclefiam fuam Dominus exercec: nfe fi cun&a temporalia fortfe proipcre currant; incolatu pnefentis exilii dilefta, minds coded-em patriam fufpiret. Beds in Cant. Mundanus affe&us prefentia amat, temporalia cumulat, fpiri tualia negligit, & cilm totus fe fpar-git in tmis, ail pottft pmarc defummis. Tqjf/19. Btttitrch dedifc. m**

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they to depart this life ? whereas the Apoftle (that faw * Heaven's glory) tells us* that there is do more comparifori betwbit the joys of eteroal life, and the fkafares of this world, than there is betwixt the fthiefi dung, and the fkafanufi meat: Or betwixt the ftinkingeft b dung-hill, and the faireft bedchamber. As therefore a loving Nurfe, puts Wormwood or Muflard on the bread, to make the Child the rather to forfake the Dug; fo God mixeth fometimes * afBidion with the pleafares and pro-fpertty of this life, left (like the children of this generation! they fliould forget God, and fall into too much love of this prefer* evil World ; and fo by riches grow proud ,• by/*w» infolent • by tiber-tj wantonj and d ./f*r» with their beel agatnf the Lord, when they wax fut. For if God's Children love the world (6 well* when (like a ourft fief-mother flie mifufeth and ftrikes us; how (hould we love this harlot, if {hefmittd upon us, zoAftroak-ed us, as me doth her own worldly Brats? Thus doth God (like a wife and loving Father) embitter wi h erodes the pleafuresof this life to his children, that(finding in this MwtyAate no true zvApr-maxentj<ys)they might fighand long for eternallife, where firm and everUflingjoys are only to be found. 4. By afBi&ioa and fickoefs God exercifeth his Children, and the graces which he beftoweth upoo them. He refineth and trieth their faith, as the Goldfmith doth his Go/dm the* Furnace, to make

ijCor. i»-4- b Phil. 3&» «Nef«i{Hviriallqul elarioae in h»c vita fuperbiant, quibufdam teatationibus rcpritpwHiv. Smth. in 1 Reg- d V*"*-1'-' J- e ' Pet - *• 7* Ut itf* 9******, & at>ad-mixtione vitiorum carnalium defecati, fpkndcaat «oinati in* nocentise clatitate. HiU.inPfal.tf.

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it Ihine mo«e glittering and bright: he ftirreth us up to pray more diligently, and zealoufly, and pro-veth what patience we have learned all this while in his * School. The like experience he maketh of our Hope, Love, and all the reft of our Chrifiian Vcrtues: Which without this trial, would rujf, like Iron unexercifed; or corrupt like ftanding waters, that either have no current, or elfe are not * poured from vejfel to vejfel; whofi tafte remaineth> and wbofejcent is not changed. And rather than a Man ftiould keep ftill the Jcent of his corrupt Nature to damnation; who would not wilh to be changed from ftate to ftate, by crofles and ficknefs, to [dvai'tonl For as the Camomile which is trodden % growethbeft, and fmelleth moft fragrant j and as ttejijb-isfiieetejl that lives in they*//*/? Waters: So %hofc fouls are moft precious unto Chrijf, who are moft exercifed and afflifted with his Crops.

.5. God fendeth afflictions, to dejmonftrate unto the world the truenefs of his child rens love and Service. Every hypocrite will ferve God whilft he prqfperetb and bleffeth him, as the Psw/falfely ao cufed c Joh to have done; but who (faving his loving Child) will love and ferve him in adverftty, when God feemeth to be angry and iifpleafed with him ? Yea, and cleave unto him moft infeparately, when he fqemeth ("with the greatefi frown and difgrace)

» Schota cruris, fchola lucis. Gubernator in tempeftate dignof-eitur, in act* m»«s probata* $ delicata iaOatio eft, c&ra pericu-lum npn eft: confliQatio in adverfis, probatio eft Veritas. Cyfr.

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to rcjed a Man, and to caft htm out of his favour? yea, when he feemeth to wound and kit as an enemy: yet then to fay with job * Tbf thou Lard, kit me^yet wit I put mj trufi in (beef The loving and the ferving of God; and trailing in his mercy in the time of our correction and mifery, is the truefi note of an unfeigned Child And Servant if the Lord.

6. Sanftified affli&ion is a Angular help ta further our true comerfion-, and to drive us home by repe* tance to our heavenly Father, f In their tfJUfttons (faith the Lord) they vpitfeek me diligently. Egyfth burthens made a Ifrqel cry unto God. b David's troubles made hicnprsy. c Hezekiah** ficknefs made him to ipeep : and miiery drove the d Prodigal Child to return and fue for hi? Bather's grace and mercy. Yea, we rtfid of many in the Gqfpel r that by fuk-nejfes and afflictions were driven to come unto Chrift, who if they had had health and prof peri* ty as others, would hav4 (like others) neglected br contemned their Saviour, and never have fought unto him for his faving health and grace. For as %bv Ark of Noah ', (he higher it vra$ toflfed with the flood, the nearer it pipunted towards fica-ven-y fa the fan£tifed foul, the more it is exercifed with affliflion, the nearer it is lifted towards God. O! blejfedv* that crofs that drawetb a finner to * come ("upon the knees of his heart) unto Chtifi, to coo-fefe his own Mifery, and to implore his endlefe m^rcy! O blejfed, ever hleffed be that Chrifi % that

Mobn.i*. tHof.5.15. ?Exod.5;7. b £<*].*&£. clft.38. 1,3. * Luke 13. itf,&c. c Densnondclcftatur pcenisaoftds, fe4 SPafeffic qem qwerit erroris. Ah. in Pfsl. 4. Penitent.

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never refufeth the Tinner that cometh unto him, tbo* weather driven by affii&ien and mijeryl

7- Af&i&ion worketh in us pity and compaffio* toward our feBoi»-irethren 9 that be in diftrefs and mifery ; whereby we learn to have a a fellow feel* ing of their calamities; and to condole their eftate, as if we fuffered with fbem. And for this caufe Chrift himfelf would fuffer, and *be temfted in all things like unto m (fin only excepted/ that he might he a tntrctful HigbPriefij touched with the feeling of our infirmities. For none can fo heartily bemoan the mifery of another, as he who firft (uttered himm felfthv fame affii&idih Hereupon a (inner in mife* ry may boldly fay v unto Chriftj

if on ignore midi^ miferis fuccurito Chrifte.

Oarfrailty ftth (0 Cbrift) thou didj?perceive ; Condole our fiari,i$hhfli& in frailty cleave.

&. God ufeth pur (fckneffes and affltftions, as means and examples both to c mauifeft unto others the fdifb and vertuej which he hath beftowed upon us j as alio to ftrehgthen thofe who have not rcceiv-ed-fo great a meafure of Faith as we. For there can be; no greater encouragement to i weak Chriftian, than to behold a true profeflbr (in the extreameft ficknefeof his body) fuj?port<?d with greater patience

wm incidere m calaimtates, ut virtutem qna& in iUo latebkt, alils ^rtammwfcftainquc feciac. D0m.Li.diOrib.c0P. 29.

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and confoktion in his/mil And the comfortable and bleffed departure of fucb a Man, will arm him againft the fear of death, and aflure him, that the hope of the godly it afar mart precious thing than that ftejk and blood can uwtfrft«nd> or mortal eyes behold, in this vdtofmifery. And were it not that we did fee many of thofe whom we know to be the undoubted Children of God, to have endured fuch aJBt&ians and calamities before us; the greatnefs ofthe miferies and. erodes which oft-times we en* dure, would make us doubt, whether we be the Children of God or no. And to this purpofe S. Jsmts faith, God. made Job and the Prophett an example of fuffering adn/erfity, andpf long patience.

9. By * afflictions God makes us conformable to the Image of Ckrtfl his Son, who being the b Captain of our Salvation, was made perfeft through Jofferings. And therefore he fir ftbare the Crofs in jharr.e, before he was * crowned with glory; did firft tafte d gall, before he did eat the e honey-comb: and was derided King of the, Jem, by the Souldiers in the High-grkfts Ml, before he was fainted f Ktnr of Glory, by the Angels in his Fathers Court. And t be mare lively our btaven/y Father (hall perceive the noge of his natural Son. to appear in us, the better he will love us, and when we have for a time, born bis Likenefs io his Sufferings, and * fought and k overcome , we (hall be crowned by

• Rom. 8.1 a. 1 Pjet. 4.14. b Heb. a. w.. cHeb. 3.7. d Mtt.37. }4-. ' e. Luke 34.43,' Ftvtt P»Jl ftl gmfisvlt. Tore lib. de Coroo. ttuMt.cap.34. »piU^34.7. • rfim.*?,.*. iRev.j,.*!. ,.' Cbrijti

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Chrifi j and with C/ir/// 9 fit on bis Throne; and oiChrift receive the a fruhsts whiteJione acid morning fiar that Jbafl make us h Jbine like Chrifi tor ever in his glory.

io. Laftly, That the godly may be humbled in refpcft of their own ftate and mifery; and c God glorified by delivering them out of their troubles and afflictions, when they call upon him for his help and fuccour. For though there be no Man to fare, but if the Lord wi\]ftrattfy d mark iniquities y he fhall find in him juft caufe to punifli him for his Sin: yet the Lord in Mercy doth not c always in the affliftion of his Children, re-fpeft thtir fins; but fometimes layeth affli&ions and croffes upon them for his glorfs fake. Thus our Saviour Cbrift told his Difciples, that the Mm was not born blind for his own or his Parents fimi But that the mrk of God fhould bejbewed on him. . So he told them likewife, that Lazarus's ficknefs was not unto the death, but for the glory of God. O the unfpeakable goodnefs of God, which turneth thofe affli&ions, which are the jbame and funifbment due to our Sins, to be the fubjeft of his hononr and glory!

» Rev. 2.17. b Phil. 3.11. c Hco tentantur Sanfii, ut ipfi fe agOQfcant. Prima/, Effc fc magnarum virium homo crederet, (i nullum unquam carundem virium dcfe&um fentirct. Greg. I. z. M°r*l- Job. d pfai. 130.3. c In his qu« patimur, nullum contra Dcum murmur cordi noftro fubrcpat: quia ad quid hoc Creator nofteroperetur,ignommcft.Grg;. Mptf-li. f John93.*Johhu.4.

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Tbefe ate the bleffed and profitable * ends, wherefore God fendeth ficknefs and affliction upoon his Children; whereby it may plainly appear that aflliftions are not figns either of God's hatred, or wrr reprobation ; but rather /ofatf and fJr^M of his fatherly love unto Children, whom be loveth, and therefore chafteneth them in this life, where, upon repentance, there remains hope of pardon i rather than to refer the Puoifliment to that Lift, where there is no hope of pardon, nor end of Pu-ttifbment. For this caufe, the Chriftians in the Primitive f Church, were wont to give God great thanks* for afflicting them m this Itfk. So the A* poftles rejoyced, that they were counted worthy tofuf-ftr for CbriJfs.Vame, ASfs $. 41. And the Chrift-ian Hebrewsfoffered with joy the fpoilwgof their goods, knowing that they had in Heaven a better, and an en-storing fubftanct, Heb. 10. 34. And in refpeft of thofe holy ends, the Apoftle faith, || That though no affliction for the prtfentfeemetb joyous, hut grievous 1 Yet, afterwards it bringeth the quiet fruit of rigbteouf, nefs to them who are thereby exercifed. Pray therefore heartily, that as God hath fenf untG thee this ficknefs; fo it would pleafe him to come h'mr felf unto thee, with thy ficknefs, by teaching thee to make thofe fanclified ufes of it, for which he b,atb jpflifted the fame upon thee,

* Malum pat! malum non eft: malum facere malum eft.. Chyf: de prod. Jul. i Cum vexamur ac premimur, turn maximas gra-tias aglmus induJgentiflimo patri, a_uod corruptelam noftnun non patitur longiCjs procedure, fed plagisac yerberibua emendat. Ls%. ff*.'s.W!?.*3« IHeb.ia. 11.

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Meditations for one that is recovered from Sicknefs.

IF God hath of his mercy heard thy Prayers* and reftored thee to thy health again * ponfider with thy felf,

1. That thou haft now received from God, as it were, another Life. Spend it therefore to the honour of God, in newnefs of Life. Let thy Sin die with thy ftcknefs : but live thou by grace to holinefs.

x. Be not the more fecure, that thou art reftored to healthy neither infult in thy felf, that thou haft efcaped death: But think rather, chat God (fee* ing how unprepared thou waft) hath of his mercy heard thy Prayer, fpared thee, and given thee fdme little longer time of refpite $ that thou may'ft both amend thy life, and put thy felf in a hetter readinefs againft the time that he (hall call for thee without further delay, out of this World. For ,tho' thou haft efcaped this, it may be, thou (halt not efcape the next ficknefs.

3. Confider how fearful a reckoning thou hadft made before the Judgment feat of Cbrift, by this time, if thou haft dyed of this Jfcknefs: Spend therefore the time that remains, fo as that thou may'ft be able to make a more cheerful account of thy felf, when it muft be expired indeed.

4. Put not far off the daj of death: thou know-eft not for all this, how near it is at hand; and being fo fairly warned, be wifer. For if thou be

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taken unprovided the next time, thy excufe will fee kfe, and thy judgment greater.

$ . Remember that thou haft vowed amendment and newnefs of life. Thou haft * vowed a vow unto God, defer not to pay it: for be deligbtetb not in fools j pay therefore that thou haft vowed. The unclean Spirit is caft out: O let him not re-enter with h feven worfe than himfelf. Thou haft fighed out the groans of Contrition, thou haft wept the tearS of Repentance; thou art waflbed in the Pool of Betbefda, dreaming with five bloody wounds, not of a c troubling Angel, but of the d Angel tf God's prefence, troubled with the wrath due to thy fins; who defended into Hell, to reftore thee to faving Health, and Heaven. c Return not now, with the Dog, to thine own vomit, nor like the wafied Sow % to wallow again in the mire of thy for-ner fins and uncleannefs; left f being intangledani overcome again with the fltbinefs of Jin, (which now thou haft efcaped ) thy latter end prove worfe than thyfirfi beginning. Twice therefore doth our Saviour Chrift give the tame cautionary warning to healing finners. Firft, to the Man, cured of his thirty-eight years difeafe $ * Behold thou art made tojfole; fin no more, left a worfe thing fall upon thee. Secondly, To the Woman taken in adultery ; b Neither do I condemn thee : Go thy wop and fin no more. Teaching us, how dangerous a thing it is, to relapfe and fall again in to. the former' excefs

*EecL?-4- bMatth.12.45. 'J 0 hn5.4. d Ha. 63.94 *xP*. i.aa* fVcrfcao. * John 5.14. •'JohnS.U. MPcc.4.4.

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tf riot. Take heed therefore unto thy ways j and pray for grace that || thou maffi affty thy bean unto wifdom, during thttfmaB number of days which yet remain behind: And for thy prefect mercy and health received, imitate the thankful Leper, and return unto God, this or the like Thankfgtv* ing.

A Thankfgiving to be fad of one that it recovered from Sicknefs.

O Gracious and merciful Father, who art the Lord of health and fickneft, of life and of death ; * who kiBefc and maiefi alive; wtho hring* eft dawn to the grave\ and raifeft uf again ; who art the only preserver of all thofe that truft in thee: I thy poor and unworthy fervant having now (by experience of my painful ficknefs) felc the grie-voufnefs of mifery due unto fin, and the greatnefs of thy mercy in forgiving finners, and perceiving with what a fatherly companion thou haft heard my prayers, and reltored me to my health and ftrength again; do here (upon the bended knees" of my heart) return (with the thankful Leper) to acknowledge thee alone to be the God of my heajjth and falvation; and to give thee praife and glory for my ftrength and deliverance out of that grievous difeafe and malady ; And for thus turning my .mourning into mirth* my ficknefs into health, and my death into life. My fins deferred puniffimenr,

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3*4 *»|Hff«** ***• ~_ and thou haft combed me, but baft not given me Iter unto Death. * lk*\ if™ ^ >J f

«*i*r fib - Crane, or a SwaBfiI mourned (m a Dave) when the biuernefsof Hcknefs oppreffed jneyj lifted up mine eyes unto thee, 0 Lord, and thpu diffl Vomfjmex Forthou difift caftaB my fins bebmd thy tact and did'(l deliver my foul from the P'f°f Corruption : and when I found no help in myfelf, nor in pother creature faying I am deprived of the refine of my years, 1 /ball fee Man no more amon* the Inba. iitaits of the world) then did ft thou fore mete health again, andgaveft life unto me: I found tbee, 0 Lord, ready to Jave me. -

And now, Lord, I confefs, that I cad never vield unto thee, fuch a meafure of thanks as thou haft (for this beneEt) deferved at my hands. And (feeing that I can never be able to repay thy good-nefs with acceptable works) O that I could with Mary Magdalen teftifie the love and thankfulnefs of my heart, with abounding tearsl O, what ftafl I be able to render unto thee, O Lord,/or aBtbeJe Benefits which thou ha/ beftowed upon my Soul I Surely, as in my ftcknefs, when I had nothing elfe to give unto thee, I offered Chriffi and his merits uffto thee us a ranfom for my fins: So being now reftored by thy grace unto my health and ftrength. and having no better thing to give; behold, O Lord, f I do here offer up my/f//iinto thee,, be-^eching thee fd to affift me with thy holy Spirit,

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that the' remainder of my life may be wholly fpent in fettlng forth thy praife add glory.

O Lord, forgive me 1 my former follies and tin* thaokfulnefs; that 1 was no more careful to love thee, according to itiy goodkefs, nortoferve thee, according to thy wtB, nor to obey thee, accord* ing to.thy Commandments t nor to thank thee, according to thy benefits. , And feeing thou knoweft thaiofmyfelfl am not fu$cient fo math as to think tgood thought, (much lefs to do that which is good and acceptable in thyfight) affift me with thyGrace and hqiy Spirit, that'I may (in my profperity) as devoutly fbend my health in thy fervice,as I was earneli in my ficknefs to beg it at thy hands. And fuflfer me never to forget either this thy mercy id reftoring trie.td my health, or thole i/ows&hd pro-mifes, which I have made unto thee in my ficknefs* With my new healtbi reaew.in me, O Lord, a right Spirit: which may free me from theflavery of fin, and eftabliJb my heart in the fervice of grace. Work in me a great deteftation of all fins (which were the caufes of thy anger and my ficknefs) and increafe my Faith in Jefus Chrift, who is the Author of my health »ahd fahation. Let thjgood Spirit lead we in the way that I/hoald walk j and * teach me to deny all at>goMinefs t and xvorldl) lufts,wd td* live foterfc rigbteottjly and godly in this world; that others by my example may think better* of thy. truth. And fith this time f which I have yet to* live; is but a little refpite and fmall remnant of days, which canndt long continue;^ Teach me

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ty nytfst, fo fo number m taji % that Im*y ~mpty wj heart to that fpiritturf mmm^yhiih direftctb ttfaf-nation And to cTiis end, make me more aealoas than T nave, been m Religion, more devout in prayer, more fervent in (pint,, more careful to hear and profit by the preaching of thy Gofeely to/an helpful to my poor brethren, more watchful over my ways, more faithful in my catting, and every tray more abundant in aU>0bi Works, Let me

Sin the joy'fut time of ProTperity) fear the evil 'ay of affliction; in- the time of health, think on fickrieft j in the time of ficknefs, make my felf ready for detth j and when death approjrche-ih. prepare hVyiEtf &r jit foment. Let nVy whole fife be an exprefling. thank'fulnefsunto'thee for thy grace and niercy. And therefore, O Lord, t clo here from the very bottom of my heart, together With the * thoufdhdthnjands of JjMets % the four %*jLs y and fmnijfiitr Efit&s % and aUthitCreatures in Heaven and on the Earth* acknowledge to %e due unto tbto, 0 Father, wbiebfkteth upon the Jhront % anXtothe ham, thy Son, who'fitteth at thy righr-hahd, and to the hot} Spirit^ which^procsedeth'from both, the holy Trinity of perfon's in *wVof fiibftance, all Praife, hohMK, glory and power, kom this time forth and Jbr evermore. Amen. '

jtfeditafmii'fdr ofiethttt ,fr like to Aye.

F t by (ickrwfs be like to iof reafe unto death; then meditate pa three things; Firl\ how gracioafy

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God deajerig with thee; Secondly, from wteat *wJ death wiS free theei Thirdly, what ^ttrf death win bring; unto thee.

Firft, Concerning <3aPj favourable dealing with thee*

i. Meditate* that God uCeDh this tbaftijement of thy Jm$ but as a Medkine to cure thy >»4 by drawing thee {who art ficfc hi fin) to come by re» peatanoc unto»£*>■# (thy ?hyfici*»y to have thy foul heated.

%. That die fcreft ficknefsor feinfnSefi Difeafe which**wu caaft endure, is nothing, if it be compared to /%? dolours and ^4«m which y*/*/ Chrijt thy Saviour hath foflfered for thee: when in a b Mood} fate* be endured the • tvrtth of (7^ the paimiWl^QadtktcKrfed death which was due to thy fins. Juftly therefore may he ufe thoie words of Jeremy, Behold, #td fee if there $t anjfor* vtm> Me unto m fomto, tohfchis done unto me x where' with the Lord hath ajfflifted me in the fay of his ford wrsth. Hath the Son of God endured fo much for thy redemption *and wilt not thou a/*/*/ Man tat dure a little fieknefs for bis pieafure; efpecially wften it is <fer thy good?

$. "itiat^hen thy Adtnefsand difeafe is at the ejotmnofti yet it is kfs and eajser than thy fins have

'", . ■. mn

■ Mattti.p. n. *Luke2i.^/j|ftU^.7.JHiiaJ-^P&l.i«.£. cIMF/j.^TraT. 3.13. Lam. 1. i2.T5umlcgimlisvclaudimus"quot & quanta illcJint culpa {uftfcuit. intelligja^s jios pec£atpit*qm» nia dftA^fiwntcrffiftiMrt. 2*^ a/j: **>. in RqTh?

C c x deserved

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deferved.' Lee thine own conscience judge whether thou haft not defifvri wfe than ail that thou doft fufFer. .

Murmur not therefore, but confidering thy manifold fend gYkvous )fcj; 9 tliank God that .thou art not plagued with far more grievous punijbments. Think how willingly the damned in Hell would endure the extrearneft Pains a thoufand/Years, on condition that they had but the hope t$ be fa ved; and\ after fo many years) to be eafed of tHeir eter^ ^/.torments. And feeing that it is his mercy that thou art not rather *'confUmed than cor retted ; how canft thou but bear patiently his temporal correction,;feeing the end is to fave-thee from b eternal condemnation?

4. That nothing corneth tp;pafs iti this cafe unto chee, but fuch as ordinarily befel to others thy brethren; who (being the f btjoved and undoubted ftrvants of God whenahey lived on. earth) are now moft * blejfed and glorious Saints >vith Chrift in Heaven; as Job, David> Lazaru^ &c. They groaned for a.time, as thou doeft, under the like burthen: but they are no\^ delivered from all their m ferie<, troubles, and calamities. And fo lrkewife e'er long (if thou wile patiently tarry, the Lord's •leifure) thou (halt alfa be delivered from thy ficknefs and painj either by;reftitution to thy former health, with .Jab; pr (which is far better) by being received to heavenly reft, with Lazarus.

5-. Laftly, That G<?^ ilatlnfOt given thee over

" • tarn.3 ; 3Vy**' c ° r -\b 34 ^^^^AlT&f?*

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into the hand of chine enemy, to be punimed and difgraqgd-; but v being thy. loving Ftther) he cor-refteth thee with his own merciful hand. When David had tiis with, to chufe his own chaftifement, he chpfe rather tq be corrected by the hand of God, tfran by any other means; a Let, us fall into the bandof'theLord, for his mercies are great ; and let we not .fail into the hand of man. Who will not take any aftti£tkm in good part, when it cometh from the hand^gf G^from whomcthouflhno b ^/^/» oh feemeth joyous far theprefent) we know nothing Cometh: but what is good f The confideration hereof made * David to endure Shimefs curfed railing, with greater patience; and tocorred himfelfano* ther time for his impatience ; d I Jbould not have opened my mouth, becaufe thou didjivit: and Job, tO : reprqvp the unodvtftd fpeech of his Wife, e Tho*-fpeakeft lite a fpoltfb Woman* ' What?, fiat we re« ceive good at the hand of God, and not revive evil? And though the cup of Gods wrath due to our fins r was fuch a horror to our Saviours Humane N^ s ture t 'that h? earneftly. prayed that it might f pafs ' from him j yet (when he confidered ,that it was reached' linto him by the « hand and will of his Father) he willingly fubmitted bimfelf to driokit to the very dregs thereof. Nothing will more arm thee Vitfi patience iij thy fkknefs, than to fee that, it c^meili.frpm the hand of thy heavenly Father^ who would never fend it, but that he fees it to he upto thee both needful and profitable.

• 2 Sam.a4.i4V *Heb7ii.~ir. c a Sam. i£ 9. * P&l. 39. J. c Job*.io. *Matth.^.j9- * Vcrfe^

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7fc jbii/ y«f* p/ Me&tdims are, to tutf&rfim* irkti tvih tktih Mjftrie the,

IT ffeeth thets frottt a cohmpibte &*, «*& was conceived in the «****#> ttf fldhj the to* of left, the /?«/* of fid* and bom in the f Atti of fiichttoefs: a living pi/b» tot thy fbut, * Ihrdy *» fhj&totftih a very feck of ranking dtmg: the eXtntMnis of Whofe ttofttHs, ear* pore** attS o* the* «a«fege$ fdiily confideTed) Win item fflofc jpatbtotoethan the uttdeaneft ft* ot vault, I«* ibWiueb that Whereas *>t« and tkm oring fcrth leaves, itowers, fruiw, acid (Weet fbtelH iJ*#* body &tfhgsfbirth natur^ hbtfiidfebiit/;^,itt»f»w, rttteMi, titdfilfy jffiWb. Hfe aflfefiHctas. ate at. together * cttrrhpleA: krid irihet bMght#i#tt dfhit f&t ireVify'e>i*l lbnt'i»tt%. JlttfceItSs that fhe i&£aity is tit* fjftisfied With pwphsmtfi, tm the *2^ftwi^with ftt*fuHs x hat tfte MHbktttfr With freferM>#S, A# th£ n»ri0ttSr wfch jprtcfetotfr, not the miihim With te*enge % nttr Ac Ua&jetm with irickatinefs, nbt %\te tirvetous with g***, nbr the ''MtkH With drbttiiig. NeW Agjfatf Sffld /iij&tow d6 auily grow: titw'ftm arid atffeSM* do ftffl aVife i tietfe »rtf/£ lies in wair, theft lttinyft<h vei-etn: befej^ Hfts Up, tfiere IHftntttf tM$ ; dbwnj and every one wafceth who fliaffl aH?e. id the raw* of attbthet." NbW a Man is privily fifing with Pack biters, like fifty Serpents: Anon he&in dao-

~-^ ^.>.i : ;..:

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ger ^9 be openly devoured of his Enemies, li!$e tfttieVYMonu And a godh/ Man, where ever he fiveitt, (hatJever bij vexad Cfik? £*} ™* Swftpfli unqleatmdsi

i. t^e«th brings unto the Godly an end «f a jG» *&g, and of all the miferies which are .due untp fin: fo that after death * ihtrtfbaA }e no more for-row, nor crying \ wither JhaS there U any -more fain ; for QoJ Jhaf!wipe away all tears from then eyes. Xea, by djeatp we are feparated from the Company of wicked Men j and Qod e S**??* 4»<r minifkl ***4 rightious Men from the evil to come. So lie dealt witty d ^ftob : I vi/t gather tbcfi tp thy Father-t 9 and thou Jhtfr fa fH* **tP fty\ grave in peace \ op J thy yss jfo/1 not fee att tk'ewvk&i / »# fr/« *«/• *&* J>/««. And Gpd e JN» f fc» fir * «w* f tbfgrjnte, until the i*4f&*4tifm Pafs over. So that as ?4r*M i? &« &ejfvep<if thefotilsj<y\ fo the £r^e *pay he ternKfl *te #*?$» of the Bedjei

{

3{ Whereas this w«$ejlbc$y li«esio 3 World of wictedBfi fo jthat fhe pqor fopl cannot Jpqk out #t *be r ey§, and not bejnfefled; nor hear by the^M»,a»d *©t be dUfraeted,; W fmell at the noftrils, and not be tainted; nor tafte with the taaftw.and ootfce alltfrld ;*iDr touch by thelpnd, and eot he akfilM; and every fcpfc V99P * v ?*y temptation is ready ce betray die fouk.By fl?ath the foul lhall be delivered from this thraldom,

™ .HL. ' L ' JJ- JUL

* &WR&7. *Rw.ai,4- tIf »' 57.«. * aKingsaa.v>. «If*.»5.aa

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and this corruptible body jhaUput ontucQrrtiftiqn^Mi this mortdjmmqrtdlity, i Con if. 53* Q faffed, ghrice blefled be that death iq the Lord, which delivers us out of To evil a World, and freeth u$ from fuch a body of bondage andcorruptiooi

Jie third fort of Mfiiutims are, U conftfer wkt g<K>4 death mBhring unto the?.

jT^Eath bringeth the godly Mftri's fof/foeo. JL/ joy an immediate Cqmmunion with the blefled ftwtjy in .everlafting ////} andg/07.

V It franflates the foul from the; Aifijries of r tnis .World, the contagton of fin, and toqety of 'finnersi to the * City ofth} /«//*& G*£ r& tUtfiid ^irufalemyani the company'of innumerable Amk ' and to the. "Affetnbly and Congttyaiqn of the 'Tkfl-hrt, which arf mitten * n fJeaven,andto Gqdtfrejufyef l *JZ, and to the fouls of juft *M> ntade'j>erfitt,adti *fefus the Mediator of (he New Cavtnant,

, 3. Death putteth the Soul into the a&oal and full pofleflion of all the Inheritance and happinefs which Cjhriit' hath either promifed/ufctd thee in ! his Wor3, or purchased for thee by his Blood.

.' ' ij ' • '''■ '' This is the good and happinefs,' whereuntoa

' blefled death will bring thee. And what a truly

religious Chrtftian that is young, would not wift

; himfelf

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hiiyigin^ the

fobncr approach, ,tQent^r into this Ccelefti al Para* clife ? Where thou may'lt exchange tKy Brafs for" Gqlf^ £hy Vanitjr for .Pdicjity^ thy r Vilen<?f$ 'for Honour, thy Bpn^gefor Freetfot&thy Leafe fitf an Inheritance, and thy Mortal ftate for an Irar mortaVLife? He that doth not 'daily defire thi* Bleflednefs above all things^ of *U others he is led WQnUy to enjoy it[. .. ..*,-... . ~, .

If * C*fa Vtitftfisi and CkomBrofm, two Ftea* then Men, (reading P/tf^s Book of the Immortality of the Soul) did voluntarily, the one break h&Netk, the other run ppon his Sword, that they migfit the fooner(^s they thought) have enjoyed tbojj Joys; what a jtyap»is it for Chriftians (kno w-ing t^QKi things }ri* mpre excellent meafure and manner out of($9<l sown B 00 ^^ not t0 be willing to enter into thefs heavenly Joys ? Efpecially when t\j&\r $ Mqfter calte for them thither. It there* fqre,thpre be in theeany love of God, or defire of thih^ownha^ when the time

of tby departing 4rajWeth near; that time I fay, and manner of death, which God in his unchangeable cpimfel hath appointed and determined before thou wsft born; yield aijd furrender up ; willingly andcjiserfully^lhy foul into the merciful hands of Jefus Chriff^thy Saviour And to this end, when the time.isr come; as the || Angel in the

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■• * Hut invito Car Cic^Euft- qu«ftr4> *, Vol.^raecipitLre* niasinTartara faxo, Uc qui Socracicum de nccc legit opus, Ovid. ialbin. fM^tth.ij.?i. {JJudg.i^ 4 i9,t9. r . ,A k

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fight of Msnotb and bis Wife, attended from the Alt sr up to Hiatoen in the flattie if the $«*$&?; ft endeavour thou, that thy spirit in the frfa oF thy Friend*, may from the Altar of a Coo-trite Heart* afxttd up to Heaven, in the fVeet perfume of this, or the like fpirjtud Sacrifice of rrsyer. " '

A Prayer for djuk Ms*, when he v toil that he * fiot a Md» fot this Wofid % i$tt Viafl frefm bim-

OHea-vemy Father, who $rt * r& fyri Qbd oftht'frii'itiofdSjfelb. aUhift mtde uj theft Efc/r, **& ^ a « b appointed us tfttf tmii^ if* to ttome Into, this Wo^lft, fo ft»vfag ^hi£bod our" a "" «o : £o out of .ad fame; the * iwtfto' of my wh#h thou haft * thtrmiued. art now; e*i ■a'nd 1 am come: to the utrtioft ^bodnfh; vhicb thoji Haft ippointedyleyfo'J ttbjthlc4»ttdt]>Mfs. I know, Q'tflrd,that iFmu euterejiikby*temmi mftfk \knbe jujlified i* thy fight: Alfa VfO Lord) of all others ihould appeal 1 ffloft imotireand Tjrrjuft : fijr I nave nw* fo^hl that good jfght for the defence of thy J?aith and keligion, with that Zeal and coriftancy that I ftiould: But for Fear of difpfofmg fbe'World, I have given way unto Sins and Br-fours; and for defire to Jiteale my flefti, I have broken -all -tfay Comnaanrimrnryin Xhoaght,

"Numb.itf.n. Nwtfc;i9*4& *Icr.|M*. 4Mb 17-a^ at c sTim.4.7- *P&1.9o.i2. c Jobi4.j.i4,&i6. Luke22.53. *¥fil. 143.1. «iTim.47.

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Word, and Deed: *S6 that mj fyisbaVeukthfilck bM rt* *ki that I urn not Me to took Ufa ancj t$fr Artinm in number than the hairs on tyheid'. b # thou mh fintHlrmark mint iniquities, 6 totL *h&ijbo*U tftandT* If' thauibeighefimh thelaU hm^I fi&Blefcmni too light. For 1 am voidofafl r^tsdufnetVthat might merit tliy mercy: antf *Ba#eA wiflrafl iniquities; that raoft juftfy defer vc thjr ftpekvieft wrath. But, O my Lord, and my Odfl; '-Bt-ft/it Chtifiihy Son** fake, *i* n^ d*/jr /fed -irt •mtfUqte with all penitent and be-tteving tinners s tafce pity and companion upon m«, who am the v thief tf fhttterj. Btot out all my -fins fort of thy «. rtmemtraoce, and b mjh d* may afl mjr tranfgrefflotis out of thy fight, with the l frttiom hhoA xS. thy Son; which 11>e?ieve

jfc*, hnitcfi *&*ittfor toyjitfltfcitidu: Arid feeing tfoat fee hath endured that death, and * born the lur&ektf that jafypeHt which Was" flue onto my fins; 0 Father, lor his deam afld|>affions fake, now f that 1 am coming to appear before thy jud& mentVeat^acttuit and deliver me from that fearful jndgmtnt, which my fins have juffly 'deferred', Aad perform onto me that gracious and comfortable promife which thou haft made in thy Gorpel; 0 That jsbofacver Uikwth m -thee, hash tv e rhfting

ii *; " i Hy- i' V ''■ ■;'■ i f i ' — i.' ■" i ---'-i*

■ P&I.40.1 a. b Pfal.130.3. Ipan.*.**. *Kfttth-M^t.'e Afaffc. 3.17- f iTim.i.iy.gEzek.i8.aa. hPfal.ji.7. 'iPet.i.ip. k J|ohn V18- 'Row-***- lCor.is.3,4-5»P«t.2.a4. "John5.24.

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lift) and $>d not com intafi2gment r Im fink ptft Jfom detth untiiifc* Stfeijgth^n, O Chrift, my * Fqib ; that 1'ipayjpiit the whole confidence of my x Salvation, in the merits of thy obedience and blood. Encreafe, 0 holy Spirit, my patience; lay no more upon me b than 1 dm able to bear ; and enable me to bear fo much as'(hall ftand with thy blejSed will and pleafure. O Welled Trinity in U-nijty, my Creator,Re^emer, and San&ifier, vouch* £fe, thatjas ray oik ward Man doth decay; foiny inward Man may pore and more by tby grace and cjonfplation, increafcand gather ftrength. Q Saviour; jMt my foul in feadinefs, that (like ^voife Virgin? ^having the ^Wedding Garment of thy righte-piifnefs and holinefs)' flie maybe ready to iqefjtthee at thycqmin& mtkOylinker L^mp. e M4fTy her unfc> thy felfthat fhe {nay/be f one with thee in everfafting love iVL&feftowJbip. 0 Lord, reprove tS+> Un y and chafe him away; h Deliver m^ foul from the power -of the Dog. Save we from the .Lions mouth. \ thank thee, O Lord, for all thy bleflings both fpiritual and temporal, beftowed upon me; efpepially for. my Redemption by the death of. my Saviour Chrift. I thank thee, that thou haft pro* te&ed me with thy holy ■ Angels-from my youth up until now. O Lord, I befeech thee, give them a charge to attend upon me^ till thou calleft for

my foul; and then to carry her (as they did the

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^ a JUqki7-5- ijXQjr.Jo. i}. «Matth.aj.4. d M*tth» %%. u. ftev.19.8. c Rcv.i9.7. f Johni7.a2. *Zech.3,i. fc Pfal,aa. &iif. fMatth; 18.10. Heb.i.i* 4

.. * • , •-.'.• * - •

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foul of* Lazarus y itito thy heavenly b Kjngdom. And as the tftrie of rtly departure (hall approach nearer unto me; fo grant, O Lord, that my foul may draw nearer Unto thee: And that I may joyfully xmimtnd my foul into thy hands as into the. hands of a loving Father, and a merciful c Redeemer: and at that inftant, d 0 Lord, grdcioufh receive my [firit. All which that I may do, affift me, I befeech thee, with thy grace: and let thy holy Spirit continue with me unto the end 9 and in the end, for Jefus Chrift his fake, thy Sort, my Lord and holy Saviour: In whofe name I give thee the glory, and beg thefe things at thy hand, in that Prayer which Chrift himfelf hath taught me, faying,

Qstt ; Father which art in Heaven, Hallowed be thy Name, &a

Meditations againfi deffair, or doubting of God's Mercy*

IT is found by continual experience, that near the time of death, (when the Children of God are weakeft) then Satan makes the greateft JUuriJh ofhis ftrength: and aflails them with his ftrong-jeft temptations. For he knoweth that either he ihuft now or never prevail j for if their fouls once go to Heaven, he (hall never vex: not trouble them

*Lukei6.22. l>Matth.8»li« Luke 13. i*. cEph.t.io. Aftsif.

any

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!■*-*

afiy roocc. And therefore be wo! oow beftirbis* fcff as mucjb as be can, and kboup to fcttofetf iheir e?es all the/*# ^ which wer tbey mo* mitted, apd cbe Jmigmrttj of Cod wbicfc ape 4w uojo then) $ thereby to drive thpgitf be can,» to defpatr; which is a grievou&r fin tbafeaB tk fins that they oqmm i tt e d, or be »a MEufeibw

y * Acfe* therefor* tntuUe thy Cnrftiew mt» w/trds tip dusk, than tm thj tffj

i. * Coafefs % Sins ui*o q*xj, «** j»ly io general, but alfo it* particqlar*

x. Make fatisfa&ion unto thole Nfcnt whom thou baft wronged, if thou beeft able. And if thou doft in^rtauOy or fraudulently dgtaim mtyin thy fojfetfion> any Umit or goods*, that *f right (b belong to any *f/<£»> or Fatherless child, prefume not, as thou tendereft j&y $>ufrtaritfc, i*ta* the Righteous Judge in the face; unlefs thotfedoft firft make refiitution thereof to the right mitrs\ for the JUrn^fW, under j&e penalty of jfeis.or^ requioeth *nee> to * *#>r* vhrtfaw m* gi>* thee * lutfy or 1)1*4* s*s. temWti frity »4r or wbaffaever hy -rUby* <* W*fo* Qfprtfm H* toAJJrmttb^4mg^m\ wthefifthfrntfarmuik added tc tbeftw^d. /And wfefcthftC-tfee X^aebe-«u, thou 4oft-<pake * itfitoiim4fy*.gxis**

» Satan's firft Stratagem, in time of death, b The defeature

tufi reftituatur ablatom. * Luke 19.8,9. Mic. 4. to, «r.-

lutds,

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kw&, according to CocTs Law; thou csnlt never truly r*/v#/j and without true Repentance thou canft never be faved. But though by the temptation of the Devil, thou haft done wrong and injmy; yet if thou doft truly ■ repent, and make rtjlttution to thy power, the Lord hath protflifed to be merciful unto thee, to hear the b Frayers of Us faithful Minifiert for thee» to forgive thee thy trefiafs-wd fa and to receive tby foul in the/ve-riAf of C^i/ r J bkaa\ as a Xom^ without blemifi.

3. Ask God for Ghrifthts feke,/Ww andjfiwr-gtvenejs. And thenthefc troublesof mind a*e no-Afccur4gme*ts, buf rather cemforii ■: Exmffes^ not ptntfimenti. They arc ajfursntes unto thee, that thou a*t in Unc^iffit waj : for the nup tofkawen, it Iff tie gates if Ntlli that is, by fuffering pains in the ifagy, and £bch doubting? in the mur4» thai thy eftate in this life being every way madefeterj, the joys of eternal life may relim unto thee better and more fweet.

If e Satan teS thee that thou haft, no Faith U-caufi thou haft no feeling ; meditate,

1. d That the trueft faith hath oftentimes the Ieajtfistling, i*&&*atift doubts9 but foloqg as thou bateft e fucb doubting^ they ftull not be laid un-to thy charge; for they belong to the flelh, f«ona

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which thou art divorced., When thy HefbMhafl perilh, thy weak inward Man, which ***** them, and k/ the Lord Jefus, ihafl be faved, - ;

i. That it is abetter faith to believe Without feeli*g> than with feeling. The fcaft Fakir (fd much as a b grain of muftardfeed, b much as i* in ah infant faptized] is enough to five the foul which loveth Chrift, and believeth in him.

3. That the Child of God which defittth to feel the aflfurance of God's favour, fhall have hit defire, when God (hall fee it to be for his good: For God hath promifed to give them the e water of Itfe, who third for it We have an example in

* Mafter Glover the holy Martyr, who could have ton Comfortable feeling till he catne to the fight off be flake j and then cryed out, and clapped his hatids for joy to his friends, faying, 0 Atiftin^ be is tom^ he is come: meaning the feeling jov of Faith and the Holy Ghoft. Tarry therefore the Lord*s leifurer

• hejtrongy and be fhall comfort thine heart.

x If Satan [baS aggravate unto thee the great*]*) the multitude, and heinoufnefs ef thy fins; meditate,

1. « That upon true repentance it is as eafie tfith God to forgive the greateft fin as the leaft; aodie is as willing to h forgive many, as to pardon one. And his mercy fliuieth more in pardoning^'* finners, than fmall offenders; as appears in the

a JoM3 1$. iwL$L. 17.10. cRcv.ar^lfi^j.x. * **H^ and Monuments. * * Ffal. 27.14, f Satan's third Aflkuft. |W Encounter. J1 Tim, 1.15. { (

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Examples of Munaffes, Magdalen, Peter, Paul, Sec. And || bhere Sin mofi abounded, there doth bit Grace rejoice to abound much tnore.

*> That God did never forfake any Man, till a Man did firft forfake God, as appears in the Examples of Cain, Saul, Achitopbel, Aha&iah, Judas*

3. that God callcthall, even thofe Sinners who are * beany laden with Sin :■ and that he did never" deny his Mercy to any Sinner that asked his Mercy with a penitent Heart. This the Hiftory of the Gofpel witnefleth: There Came unto ChriftsW forts of fick Sinners; the Blind, Lame, Halt, Lepers} fach as were fick of Palfies, Dropftes, Bloodj-fluxes i fach as: were Lmaticks, andpojfejfed with uncle** Spirits **d Devils: Yet of allthefe 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 fo great, were his Difeafe never fo grievous. Nay, he offered and gave his Mercy to many that never asked it j (being moved Only with the Bowels of his own Conu l4pon> and the fight of their Mifery) as to the Woman of a Samaria, the Widow of b Nairn, and to the fick Man that lay at the Pool of Bethefdd, who had been thirty eight Years fick. If he thus willingly gave his Mercy to them that did not ask' i*i and was found of them (as the c Prophet faith) that fought him not', will he deny Mercy unto thee,

||Rom.s.ao. *Matth. 11.28. *John 4 . * Luke 7.13. «ifti •j. 1. Rom. io. 20.

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wholldU lb eMrixftJj (?& for it with 'e<ir»? and <loft like the poor P#JicM*, fy k<*t*b **** Ipr ifc with fenitentfits upon a brmiftJ aqd fafe* /far*? Especially when thou prayeft to thy #tf$*r, in the dame and roediafioo of C4r(/?, fof whofe fefce he h?tb prproifed to t gr4»f wk*ifavg[ we JbdBask of himi As fure as God is true, he wjU not. Though Niuevejfs Qns bad pAPxafcpd the tord to feod out his fenfence agajpft tbam, yet upqq (heir repenuoqe, he recalled it agaifU and Qpared the City': |[ How much mors if. thro like* witere^epJKtf, willbefpare thee, <§eiflg Wfefr teqce i* not yet gone forth again/* thee? If he deferred the judgments all ^*#s digs, for the e* Vernal (hew only which he madeql tanwlktUHit how qjuchrnpre will he clean tuxa awajs b« vtn*-geanct, nt thou wjlj: unfejg&fy. repeat of ifry fin, ana^ return unto him for gra.ce and BKCfiji ?•...? " Heofferd'bjs mercy. %Rtp. Cain. ( who mmhet-ed his iqnoceqf Brother) * If thou ifotf.wpfa fait, thou 'npt.b$.uce$e& As if he. topuW ha^ laid; If thpu Wilt leave thy. envy and eialipe, ajjdofler unto pie from a faithful apd contrite heajj, both thou apd thine, Qhfeiqn ajfp JM. is acceptable tinto me, Apd to jforfw (that fojreacfeeawily betrayed him,) in cajlipg hjm. • frjfu£ a Jvm >nppelJatian of /ovet : A i t^'vfhegi Jujaf oflferedV he willingly confentfdy/tib that msyth (uikew^ never wot found} gui/e) t^Iyfs thofediiflJBOBWing,

t John 14.14. || Novit Dominm martre ftntentiam, fi raj*. VerisMnendareVindn.**: &>y»f j6.' *QHt:^ /T'MJfeO;. *o. * 1 Pet. a. *». ' ' " '"'w^' *

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/*<*«» .apraenenaea mis wora rra ^tWdf'pmjf^ as' fBentiM did tire' Word* 4MM* *M)A tihe tridtitft of A*; doubtfefs j** <«£ ffioliltf hk<ffbtfHa ( toe 1 (ftirf 0/ JWntore mer-MWft f'&hmU fotihd the KM tfltraeU m Gd»^ ^ te6te difbleafed : With 0$ for 4£

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to'ptoftj^W mWcy fdr ibffifydti^ tftaft a'lf tKfr f fms;' 'tee t#o\i Ka(f ! committed) caWbe of f<8r& tiff prbyofeelrfsWath to t&i Jdtnna'iioti, ■ ^S^j0fiiUl''jM4^yaMa\»M of.6od*s M'^'/WVW 'tot'belong tMo tb& y Jecau/e' ttyffi. tiPftiate? ttifl other MeiiSy.d^irigJtnsof, Imo^/tiAk^y aiid'of' m'atyjearscontinuance: andfucb ! <*f whereby btMri hivikiri Undone':, and all [for the *hvjl fWtf l cbtithitlJd 'tiilfutty. and fiefutntuoujlj a-giinfGo'd^n'd l tf>yionfiUnce\ And therefore though b&wkhtM^ihVuafo others y Vet he will not Be. mer-

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* Pfal. 140. 3.f i Kings 20.32,33. || Ver. 34. Sudanihon tarn fccl m yww i dcfpcratiu f c cii i u t niius imcuiie. Au&ttttFuin. Ymit, . Sccleratioromnibus,OJuda,cxtitifti,quein nonpcenitcntiaduxit ad Dominm, fed Jlf%ritip xxMxi att laqati'm; £™. * Satan's wyrtte/UTault. t The Encounter.

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t>leffed and glorious Saints) committed id the fame kind (when they lived upon earth) as great and greater fins than ever thop haft committed, and continued . before they repented) in thofe fins as long as ever thou haft done. As therefore all their (ins *nd the continuance in them* could not Binder God's mercy upon their repentance, from forgiving their fins, and receiving them into favour : No more fliall thy y?*/,and continuance there-in, hinder him from being merciful unto thee, if thou doft repent as they did; Yea, upon thy reptn* iance, every one of their examples is a * pledge that he will do the fame unto thee that he did unto them. For as the leafi fin, in GocPs Jufiice without repentance is damnable; {otbigreateft fin upon Repentance is in his Mercy pardonable. Thy greateft and inveterate!! fins are but the^qs of a Aim} but the leafi of his merries is the tfiercy of God. Becaufe tliou knoweft thine own fins, thou doubted whether they (hall be pardoned: Mark how this doubtful cafe is refoived by Godbimfeff. Many in lfaiah'% days thought as thou doft} that they had continued fo long in fin, that it was too late for them now to fe< k to return untp God for Grace and mercy. But (/*JanfweretK them, \\ Seek je the Lord rvhilfi he may be found : Call ye,upon him whilfi he is near. As if he had faid, Whilft life tafteth, and my Word is preached, I am near to be found of all that feek me, and pray unto me. The People feply, But we(OLord)are grievout

!i Tim. r. itf. 1116. 5*.*>7,*,9.

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Stnners, and therefore dare not prefume to call upon thy Name, or to come near thine Holinefs. To this the Lord anfwereth, Let the wicked for* fake bis Wq, and the Man of Iniquity his Thought s\ And let him return unto me, ana I will have Mercy upon him, and to his God, and I will far don him abundantly. But we would think (fay the People) that if our Sins were but ordinary Sins, this Promife 0$ Mercy might belong unto us : But be-caufe our Sins are fo great, and of fuch long Continuance^ therefore we fear leaft when we appear before God, he will rejett us. To this, GOD anfwereth again: My Thoughts (of Mercy) are not your Thoughts, neither are your ways (of pardoning) my Ways: For as the Heavens are higher than ths Earth, fo are my Ways higher than your Ways, and my Thoughts than your Thoughts. \i therefore every Sinner in the World were a World of fuch Sinners as thou art; do thou but yet (what God bids thee) Repent and Believe, and the a Blood ofjefm €hrifi % being the Blood of God, will cleanfe both thee and them from all your Sins.

x. That as God did forefee all the Sins which the World fhould commit, and yet * all thofe could not hinder him from loving the World, fo that he gave his only begotten Son to Death, tofave as many of the World as would Believe and Repent ; much left fhail thy Sins (being the Sins of the leaft Member of the World j be able to hinder God from loving thy Soul, and forgiving thy Sins, if thou doft Tfo, pent and Believe. ~ m

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f AGs ao. 28. 1 John 1. 7. * John 2 .; 6.

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y That if he kwjed thee f jb dftrij (when ihqu wait bis Enemy) th^t he payed 'for thai fa dear a firice as the fpdling of his heart Moqj; bow cad be now but be gracious unto thee, when to iave thee wiU coft hifri but the calling of a gracious fak upon thee? Look not thou therefore to the^r**-icfs of thy fins, but to the infinitewefs of hir mercy, which is fo furpaffiog great, that if thou put* tpft all thine own grievous fins together, and ad* cfeft unto thofc the fins of Cats and J*da* y and piitttSt unto them aU the fins of the Rtfiebates ia the World; fdbubtlefs it would be a bug heap) yet compare this huge heap with the infinite met* y of G6d, arid there will be ftd more comparison be-twixf them, than betwiit the &?# Mofabiiand the greatefl Mountain in a £oi8itry. The cry of the grievdufeft ffnsthattvec we toad of, could never teach tip higher than uqtcr Hearten, as the cry of the fins of"'« £aA»»: but ifA* ^rc> ^TjW (fittth fc David J re achyh up hi^bejf than, the KLeasue*^ and fo overtoppeth all our fins* And # Air * «wrgr if greater than att his works, it tivdQ. deeds be greater than all thy )f#j. And fq Ibng as his mercy is great** er than the fins of the. whdle World, do thoU but repent, there is op doubt of pardon*

fl // Satan /ball obje£t> that thou btfmaty timet yowed to repent, and baft made a fbew ef\ repentance

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fir tb* time, and yetdidjtfdtl to th^ fame fins a^aii ami again ; and that all thy repentance was but feign-&fy Arid a mockirtg of Qod Atid that feting thou haft fo tftenyrdkintkf volt, therefore. God bdtbwithdraM his mercj/i aHd huh ch'ditged htifove;&£. medittfte,' *

i. * That tlio^b'this\vnrd true (which indeed is heinous "> yet it is no fufRcient caufe why thou fhould'ft defpair ; feeing that this is 4 thd common edfe cf all the ChitdreA of Qoi in this /^y who vow fo ofa to forbear-footo-fin, 4 rill perceiving then: maknefs not able to perform it, they vow that they will vow pa more. Their vim Jnew thbdd» fires' of their fpiritual Martj their breaking* the *m&w/5 of their co^nxptjfe/k Arid oat eft flrps it* to the^ fame fins cbr$ forfcfaW, wfhe& he. taugfifc us to pi'ay daily ; 0 Forfar, fofgive m oatTref^n* And /tfhy doth Chrift enjaiij thefe f (who art btfc * fitlfuf Man) toforgivh rty brother jh>$n timet in 4 day, if be /hall tetartiftveti ttfrn in a 'M^mA faj^ jr repenteth met bttt x to affqpe the£ that- he f b©» jug the 6^ of mercy atjd goodnfefs itfeif) will forgive unto riffee 1 thy ffatHtytmesfevenfotd faw & day, whteh thou" hrkft * dofa^iiitted 1 agalnft

* The encounter. b lr$ki?^evJifpt)xL4tht$ jhijt $ta*$friMy&s wont to tell me, Ego plus quam millies Deo Vbvi, &c. f have mom than ^thouj&ad JunejLVQJJ£ejLiintO Gftd, that | lyqulfl mend^iy

jIET but I could never per form my vow HeneforthI willmakcno iuch vow,,b*caufeI verily kaowtbulcannot.fcjsep if, UnlefsthereforeGod wit fb.e irocrciful unto mefofXhrlfthisfake, and grant p\c a blefled departure out of th^ wretched life, all my vows and good works wijl ftand me in np ftead/ This is the ffate.of rhe dcareft ChiMrenp^GodJiithlslife. Readl^J&^onGi/^CJhap;Y- c tuke i7-3 ? 4- d Matt£'i«.ai,ai.

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him, if thou return unto him by true Repentance. The Israelites were curat by looking (tho'with Weak Eyes) on the brazen \\ Serpent, as oft as they were flung by tht jlery Serpent in the Wildernefc; to ^ffure thee, that upon thy Tears of Repentance, thou (halt be recovered by Faith in C^r#, as often as thou art wouoded to Death by Sin,

%. That thy Salvation is grounded, not upon the confiancy of thine Obedience, but upon the firmneft of God's Covenant. Tho' thou varieft with God, and the Covenant be broken on thy behalf, yet it is firm on God's Part; and therefore all is fafe enough, if thou wilt return ; for there is! no a VaxialUnefs mth him, neither Sh adorn of Change. He hath locked up thy Salvation, and made it fure in his own unchangeable Purpofe; and hath delivered to thy keeping the Keys, which are Faith and Repentance ; and whilft thou hail: them, thoumay?ft perfwade thy felf that thy Salvation is fure and fafe: For, whom Gad bveth, helovetb to the end,, and never repenteth of beftOwing his Love on them who Repent and Believe. ; Laftly, * If Satan {hall: perfwade tbee f that thou haft Been doubting a long Time, and that it it heft for thee nowTo ~DeJpair y feeing thy Sins increafe, and thy Judgment drawcth hear ;meditate, ■•

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*' jJNumbrit,9Poftlachrypias, gemitufque graves, dementi* Chrifti cohfeftim $ft oculos 5 Ante locarid* tubs. ■Jam.1.17. Rom.*. £?.&o. 11 :\By thfcfekeys Ppfftoperi'd Heaven to himfelf, and altcf-^ard$,Wittithereft6f the A potties, unto others. Luke ti.6%. 8c'a^. ^7.Johnie.2i;&x3;i.Rom.ii.i9.&8.3o. * Satan's Sixth Af&ult.

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i. That no Sin (tho* never fo great) fbould be a caufe to move any Chrillian to Defpoir, fo long as God*% Mercy by fo many Millions of Degrees is greater ; and that every Penitent and Believing Sinner hath the Pardon of all his Sins confirmed by the Word and Oath of God; * Two immutable Things wherein it is impoftble that Godfbould Lye. His Word is, that at what Time foever a Sinner, whofiever % doth repent of his Sin, wbatfiever, (for both Time and Sins, and Sinners are indefinite from the bottom efbu Heart, b God wiB blot forth all his Sins oat of H Remembrance t that they (hall he mentioned unto bins no more 9 If we will not take his Word (which God forbid we Ihould doubt of) he hath given us his Oath, t As I live, 1defire not the Death of the wicked, hut that the wicked turn from his way and live. As if he had faid, Will ye not believe my Word? Ifwear by my Lift, that I delight not to damn any Sinner for his Sins, but rather to fave him upon his Conversion and Repentance. The Meditation hereof moved || TertuUianvo exclaim: 0 bm happy are we, when Godjweareth that he wig's not our Damnation I 0 what miserable wretches are we, if we wiS not believe God when he fwearetb this Truth mto stsI Liften, O drooping Spirit, whofe Soul is aflailed with Waves of faithlcfs defpair ; how hap* py were it to fee many like thee and Hezekiah? Iwbo * mourn like Doves for the Senfe of Sin, and chat-

•_Heb.rf.i8. *Ezek. 18.11. Dr. King of Uni. his LeSurcs a Jonah. fEzek. 33 •- ■"*-••-■ >eBs! OmUerrimos Tertul. *If». 38.14.

en Jonah. T Ezek. 3 3.11.10 fceliccs nos, quorum causa, jurat Dens! O mUernmos Ms, fi npn Deo .uidem. juranci crediqupJ

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tar kke Ctutts and SwaBmsf&r tbtfeilrtfGo&s anger) miter than to behold many whd&e liketafa without any/Wajg of their owfl ^i*#, or toyfitir •f GdS^i OAtfiK or Tribtnal Sett, before which they are to appear ? Comfort thy filf, O feng^iffi-jog Soul; for if thk earth hith idf for whett Chrift fpiit bis blood on the Crofc, rhoii affored. |y an owe. Cheer up therefore thy ftlf in-the d. Ajkieto atonement of the fefoorf of the Lamb, which ^ ffe&etk fater ibbigs who* thai ef jBntl And pray for thofe^ who never yet. obtained th$ pace to have jCw* a Jl&we and deteftariofr of fir. Thftw art one htdtid, for whort* Cnrift- dyed; sod #om whoi* * xtounid (pint (judging fatbfer at-cor(Jingtohisj/%^J^th*i hte AfcA)"hatfi wnme that dokfct voice of Chrift, * AffGntr Mj Oof) %by baft'thou forfukn the ? : Aridf dbufet not but e'er fcuig tho« fhaltt a»tfufy b rettn wittthiiif, as'ttbtf thou dti&fitfer with- Kirii: For C T** arid d A Jiath fpoheo it. Mo fin bars a 1 Nftrfftom'fafvajion, bnc onty || wrsduihyi and mpenitenc} : nothing rtraket the fm again0 the Holy Gftoft u»pktibnS>^ hat^wam of repentance. Thy unfeigned defire to tepchc, is sis* acceptable unto God, as the perftft-eft repefltanee, that thou cpuWft wiffi to perform uwo hit*..

• Mediate u$>oir tfeete Bvmgtlkd €omfms;vA thou flialt fee that in the very agosxof^afh0$

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will fo aflift thee with his fpirit, that when Sato* loofceth lor the ^ vi&ory, he ftall receive the foulefi foil; yea, when thy eye-flrings are broken that thou can'it not fee the Jigt>t, Jefas Chriji will appear unto thee, to comfort thy $atf, and his (I Hokf Angelt will carry thee into his HeaterA Kingdom* Then lhall thy friends behold tbee, Ijke t Mammas Angel, doing wonders indeed J when thty lhall fee zfrtilMa* ift hisgreateji tcttk-**fo (Py the meer affiftance of God's Spirit) over, coming the ftrtngtb of fin, the litternefs of death and air the power of Satan $ and in the Jire of F*itb *t& perfume of Prayer, attend up with ^*w/f vifto-rioufiy into Heaven. «? •

A» 4d*mhio9 to them who come to vijk tbejkk.

>Hey who come to vifit the fick, maft hjve * ^_ fpecial care not to ftand Aun& in&ftaritrtr in the ffek perfons face to difquiet him $ not y«t tp fpeak «gtj and toask *»/r<^i*/*queftipps, asmoft

If they fee therefore that the fick party is like to die, let them not diffemble -; but lovingly and diftreetly admonifh him of His maknefy, and to prepare f&F eternal life. One-hour weHfftnt when a Matfis life is almofr out-font, may gain a Man the affurajice of eternal life. Sooth him not wkft the vain hope of this life, left thou, betray his foul to ttemald&atb. '■ • Admonifh him plainly of ms effete, *0d ask, him, briefly thefe, or the like Qujftipns.

Quefibns

80*$iom to be asked ofafick Man % that is like to die,

DOST thou believe that Almighty God, the Trinity of Perfons in Unity of Eflence, hath by his Power made Heaven and Earth, and all Things therein ? and that he doth dill by his Divine Providence govern the fame? fo that nothing pomes to pafs in the World, nor to tfyfclf, but what bis Divine Hand and Counfel bad determined before to be done*

%. Doll thou confefs that thou baft tranfgrefled and broken the Holy Commandments of Almighty God, in Tboaghtj Word, and Deed} and haft defended for breaking his Holy Laws, the CurfeofGol which containeth all the Miferies of this Life, and overlaying Torments in Hell-fire, when this Life is ended, if fo be that God (ball deal with thee according to thy Deferts ?

3. Art thou not forry in thy Heanf, that thou Baft fo broken his Laws, and neglefted his Service, and Worihip, and fo much followed the World, and thine own vain Pleafures f A*d woujd'ft thou OQt lead a holier £ife 9 if thou wert to begin agaio f , , 4, Doft thou not from thy Heart defir* to be reconciled unto God in Jefus Chrifi his Blejfed Son, thy MedUtor y who is * a$ the Right-hand of God i? Htaven b now affearing for thee in the fight of God, and making Requefi unto him for thy §ouI? . 5. Doft thou renounce all confidence in all Q-

+ n ' j. r *

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flier* Mediators, Qtjntercejfors, Skints, or Angels, believing that ?e/«rj CAr//?, f At * only Mediator *fthe new Teftament, b is. able per fettfy to Jave them that come unto God, by him,.feting be ever liveth to make Intentffion for tbemt And wilt thou with David lay unto Chrift, c W&w A<«/t / in Heaven but tbeei And //fore is none upon earth that J defire befides thee ? . 6. Doft thou confidently Believe and Hope to be favedrby the only Merits of that bloody Death and Paflion, which thy Saviour Jefus€brjfl hath fullered for thee? not putting any Hope of Salvation in thine own Merits, npr jn any other Means ox Crea* tures? being afluredly.perfwaded, d that there is no' Salvation in any other ; and that.there is none other" Name under Heaven, whereby thou muflbefaved?

. 7; Doft thou heartily forgive all Wrongs and Offences done or offer'd unto thee, by any manner of Perfon whatfoever ? And doft thou as wilHng^ ly (from thy Heart) ask Forgivenefs of them whom tJjQUfliaft; arovoufly wronged in Wotd or Deed * AndidcwlKou cajfc out of thy Heart all Malice and Hatred, ^hiicfe thou haft born to any Body; tlja* tjhpu may'ft appear befbre v the* Face ofcbrifl (the Prince of Peace) "in perfect Love and Charity f 8. Doth thy Conference tell thee of any thing, which thou haft wrongfully taken, and doft ftill witb-hold from, any Widow or fatherlefs Children, or from any other Perfon whatfoever ? Be a.fured -tbw unlefs thou (halt reftore, like Zjechetu, thdfe' GoodreodLands (if thou beeft able) thou canft not'

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truly rtfcitt : and without tra*ripentd*c& thou catflff pot be V^ norlook<&&*# id thti^wlftij t!*5S fcaJU .appear before bis Judgment-feat , 5>. Doftj*oii/&w^rfiwr,.thsk <hy&£flfe*B» rJfotMf out of the Gfcit*, atth* found of fiheTft)£ Trumpet* andtbactfcy Bb4y astfSotf flkflWuW-ced together agsWin the tyMf*0teF®fy>&'-£$ Mar befatf the £#*! fejtochiijh, and «henc**to go with h«n into the Kiug<loi4» r oPHe^«v^fi*c in tfverbfting bins and glory ? ''"'.'

KtlKfick party IhaHanfw^ to ^rth^^dff?^ ons &ks a fitttttfui Chriftiani; • the* let alt wttfsire 3 n/e&at, jayii together aaApfyfot hkriy-tn inW qr the Uite words..

4 fr*** at tkfihi forth* frktythe* vb&tfjk tim.

OMercifa* Rather, who att^Lttdfttttefter. of lift, and to, wtaa *»£*£ M? rfMsV *«*; We* thy Cbildrctr h«-^affert*J*4 db^ koowfedge, thai (hsrefnea offouY nl&if&toton*/ we are not worthy toi ask; atfybiefio^^for^o^ fdvotsttby D<fads.;-much -fe&loJteontfflsMtf' ro tby ^'^/jnche behalf of oehefci •yttfcecauK /Aw 64? conotoetikd tus to prdy^ one fob anotheY, ejfttfdly fbr tnetjfebsy and'haft' pt&uiS^'tbdf-tie nqtrs «fi thl righteous jhiatiwdfc Miilfr Mi& tM: m obedunci therefor to- tKy torMunmfit, :• add : coxfi&oce of th£ gteioiB frt>tii$ we are bbWW b^ome humble fcirtors unco thy divine M^'fly^ifr the behalf of tjusaur dear Br o th e r (tr£ifl m> ) whom thou haft vifited witb the cktijk'tUifentcfi thineown Fftherly hand. r We could gtoOfy wifl^tfteV^fi^

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ttonoi his health, veA itomgdr txmttnasncc of hill life, add Chrtftian Mo&jbtp amongft us: but f&* afmuch ask appeareeh (as far as we can difcern) that; thou haft appointed by tiis 'vifitatio*, to cafl fee him out of this mortal Me; wefubmit our&ilk to % J/<$r^ «»<//, and humbly imteat for J*yU Ghrift his fake, and/the meshi of his Bitter DeatM aad Paflion i^hichhehath fufferedfor him) that thou wouldHt patdon and forgive unto him Mi ka p»s ; as well that whereinhe visucimehied And ■ hatHi as alfo all the, ofieoees and ttadigceJfidiftj which ever fmoe, to this i/a/afid £«»y he hath* committed' in thoughti word, andJwL, ageitlft ihf divine Majejfcy; Cait them behind thy back.- A Wwejbeto&farfrototkypriftnte, as.th£kJHtft<of# tktifltfi *Biot them out of thy remembrance^ lay them not to his charge; waffe them a Way wttNhtf B/W of Chrift, that they may no more be feetf > And deliver him from all the Jodgnents whiohar^ djie unto, him for- his fins* tint they may heve*> trouble his Conference, nee rife in judgments J gaioft his Soul; and imfute unto him tmtigit^ o*faf* oft Jefus Ghrtft, whereby he may appear* righteow innbyfight. AndifitoifceHtremkyatfthitf tifeie> we befeectvthee, look down-' from Heaven upon him with thole eyes of'grace and compaffiort . wherewith thou art wont to look upon thy ChU--dren in their affli&ionand mifery. ftty thy wounds dedServanr, like the good S*m*rit*m For he#»h& a &fc 8ou/th&% needeth the help Qlfuchu Hta^khif-Fbyfm**. 6>Lord intretft hi*F*m r ihii he may'

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believe chat Chrift died fa him, and that his Blood cleanfeth him from all his Sins: and either afwage his Fain, or elfe incriafe bis Patience to endure thy Bleffed Will and Pleafure. And good Lord, lay oo more upon him, than thou flialt co-able htm to bear, hkavt him up unto thy fclf f With thofef ighs and Groans, which cadpot.be ex. preffed. Make him now to feel what is the Hope of bis Calling, and what is the exceeding Greetufs of thy Mercy and Power towards them that bebeve jn thee: And in bis Weaknefs, O Lord (hew thou thy Strength. Defend him againft tb&Saggeftm and Temptations of Satan : who (as he hat hall his Life time) will now in bis Weaknefs efpeciaJly feek to affail him, and devour him. Ofave his Aw/, and reprove Satan, and command thy Holy An^U to be about himto aid him, and to chafe away ail evil and malignant Spirits fax from him. Make him more and more to loath this World* and to defirc to be toofed, and to be with Cbrifi. And whep that good Hour and Time (hallcome (wherein thou haft determined to call for him out of this pre-. fent Life) give him Grace peaceably and joyfafyto yield up hk Soul into thy merciful Hands, and do thou receive her into thy Mercy, and let thy Bkf fed Angels carry her into thy Kingdom. Make his lafi Hour his beft Hour, his Uft Words his befi iVords, and his Uft Thoughts his befi thoughts. And when th^ fight of his Eyes is gone, and his Tongue tt&W fail to do its Office; grant, O Lord, that his Aw/ may (with Stephen) behold Jefus Chrift in Heaven ready to receive him J and that thy Spirit within

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him, may make* requeft for bim y with fight which cannot he expreffeJ. leach us in him to read and fee our own end and mortality 1 And therefore to be careful to prepare our felves for our lap ends, and put our (elves in a readinefsagainft the time that 4 thou (halt call fer us in the like ftianrier. Thus, Lord, we recommend this our dear Brother (or Sifter) thy fick Servant, unto thy eternal Grace and Mercy, in that Prayer, which Chrift our Saviour hath taught Us, faying^

Our Father which art in Htavtn % Hdomed fo thy flame, Sec

Thy Orate, 0 Lord' Jefut Cbrift ; thy L&vc 0 bed veniy Father; thy Comfort and Co»Jolation y 0 holy Sfirit,, it wkk us all, andeffecialty with this thy fick &erv4*t r t* the end, and in the end, Amen.

Let them read often unto the fick, fome fpecial Chapters of the holy Scriptures; As,

The three firft Chapters bf the Book of JoL The 14th and 19th Chapters of Joh. The 34th Chapter of Deuteronomy. The two Iaft Chapters of Jofbua. The j ? tb Chapter of the firft of King$ t The 2d, 4th, and 12th Chapters of the fecond of Kjngs. The j8th, 40th, and 65th Chapters of /faith,

'Rom.8. j6 ■ . ■

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"Tfeellittory of the Paflion of Chrift.

The 8th Chapter to the %omu%s.

The 15th Chapter of the.irft Epiftle to the Cwinthittts. The 4th Qbap.of the firftEpiftk to the Tbgffaionim.

The $th Chapter of the fecoadEpiftk of Pud tip. the Corinthians. ■ .

The firiVand laft Chapters of -Saint ?«»«.

The 11 th. a ntf i a*hi to the Hebrews.

The firft Epiftle of St. Peter-The three firft, and the three laft Chapters of the Revelati**, .or fome of theft.

And fo exhorting the fick Party to wait upon Opd by Faith ^nd Ptthiut, M be fend for bim; and praying (he Lord W fena\ them a joyfol meeting in the Kjngkw of Hewn, and a A4J0M #/<*• i*#«w at the laft day; they may departs that pleafure in the peace of God.

Copfotatim againfiimpatiencein Sichtfu

F in thy Sicftofifc by extremity of Pain thou be driven to impatience, Meditate,

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i. Thaj thy S\nt have deferred tbcjMtflfc Therefore thoU may'ft wjth greater Ea^enflc*n-dure thefe Fatherly Corfeftion* .

a. That thefe are the Scourges of thy .hsftWnly Father, and-the Rod is in his ffaud, IFfboB (Udfl fuffer with reverence being a C&/</, the corre&ioos of thy earthly Parents; how much rathtfthoultTO thou now fubjeft thy felf /being the ChtidefGd

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to the cha'ftifemfcnt of thy heavenly Father, feeing it is for thy f/*w<i/ good ?

3. That* Chrift fufferM in his Soul and Body /*r grievoufer pains for thee: therefore thou mult more wittingly fuflfer his bldTed^foi/^for thy own good. Therefore* faith Peter, b Chrifi[offeredfdr yeu, m leaving you an example, that you fbould follow hit ftips. And t Let m (faith St. Paul) run with joy the Race that is fit Before us, leaking unto Jefue the Au» tbor kndFinifher of our Faith, who for the joy that mm fit before him, endured the Crofs, &&

4. That thefe Affli&ions which now you fuflfer, are none other, but fuch as d *rs actomplifhed i* your Brethren that are in the World, as wit aefleth Peter, yea, Jd&$ Afflitfions wcte far more grid Vtoti. There is not one of the Saints which notf ire at reft hi heavenly Joys, but endurM as touch as you do, before they went thither: Yea, many fcf thethmllingly fufferM all the torments that Ty* rants could inflift upon thefn, that they might come unto thofe heavenly Joys whereunto you are bow caHU And you have a Promife, That e the God dfaiBGrpoe, after that you have fujfered a while will make you petfeff, ftdhlifb, ftrengtben, and fettle you. And that f God of his Fidelity, will not fuffef you to be tempted above that you are able j hut will with the Temptation, alfo make a way to efcape, that ye may he abie to hear it*

S. Rcanituscumquoouinis gravl morbo tcntaretur a Deo, doluir, 4u»d aimaiibet efict, ac fi a Deo tuncdefertus fkiflet. Vit. Patr. c*S. * i Pet 5« 10* U Cor. to. i j.

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-• 5. That God hath determined the time when thy Affliction (hall *»/f, as well as the time when it began. Thirty eight Tears were appointed the \ftck Man at a Bethefda's Pool. Tm/i* Tar/ to the Woman with the b bloody IJfue. Three Months to * Mofes. Ten Days Tribulation to the d Angel of the Church of Smyrna. Three Days plague to * JDo* vid Yea, the number of the godly Man*fc Tears are regiftred in f Godfc Bock, and the quantity kept in his Bottle.

The time of our Tiouble (faith Chriff) is bjut a g Modicum. God's i4*g;r lads but a ■ Moment (faith David). A little « ya/w (faith the Lanf) and therefore calls all the time of our Pain, but the k W <jf Sorrow. David, for thcfwiftnefs thereof, compares our prefent Trouble to a \ Brook, and m Atbanafius to * flower. Compare the long ft Mifery that Man jendures in this Life, to the eternity <f heavenly Joys, and they will appear to be nothing. And as the fight of a Son fafe born, makes the n Mother forget all Jier former deadly fain; fo the fight ofCbrtftin Heaven, who was horn for thee, will make all thefe pangs of Death to be quite forgotten, as if they had never been: Like

0 Stephen, who as foon as he faw Chrift, forgat his own Wounds, with the horror of the Grave, and terror of 'the Stones; and fweetiy,yielded bis Soul. into the Hands of his Saviour. Forget thy own Pain, think of ChriJPs Wounds, f Be faithful unto

•John5.$.bMatth.o.2o. .cExod.2.2. d Rcv.i.io. t2Sa.24.r3. f Fftl. 56. 8. » Modicum & videbo vo$. John 16. 16. * Pfid. to.

1 Rcv.6.11. k John 16.21. ft Pfiri. no. 7. * Nubecula eft, cito tranfibit. ■ John 16. 21. •Aft$7.' Rev. 1. *o. *

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/A* deaths and he will give dee the Crowmrf eternal % hfe.

6. That your are now called to Repetitions in Chrift's School; to fee how much Faith, Patience^ and G odd nets you have learned all this while: And whether you can like Jot * receive at the hand of God fome evil, as Well as you have hitherto re» caved a great deal of Good? As therefore you have, qlways prayed, Thy mil he done} fo be not now of ended at this which is done by his Jfofy will

7. Thatt*# things Jhdl work togetherfor thehep to them that love God; infomuch that neither death nor Life, nor Angels, nor Principalities, nor Powers^ fcc. Shall he able to fefar ate us from the lave of God> which ifinChrifi Jejus our Lord. Aflure your felf, that (very pang is a prevention of the pains of fftll i every refpite an earneft of \\ coven's ^: And hovi? many firipes do you eft?em Heaven worth ? As your Life hath been a comfort to others; fo g ve your friends zChrijtiw example to die, and deceive the Devil, as Job did. It i$ but the Croft ofchrifi ferit before, to crucifie the love of the World in thee; that thou may'ft go eternally to live wkh Chrifi who was crucified for thee. As thou art therefore a trueCbriftian take up (\i\sz Simeon of Cjrene) with both thy arms his holy Crofs, carry it after him, unto him j thy pains will ihortly pafs y thy joys (hall never pafs awap.

*Job 1.10. t Rom. 8.29,38,39. Morbus non nulis adnumeraft-dus, quumukisutilitcrtccidit.B#/2/. inHtf^w. Morbus eft ujtU lis quxdam inftitucio, que docct, caduca ipcmere, & cqrieftia (pirarc. H*x.ia*z. ad PkHjgrmm.

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Consolations againfi the fear #/ Death. '

F iff the time of thy ftckuefs, thou fiadcft thy fclf fearful to dye, Meditate,

i. That it arguetha dafiardlymaA to fear that vbieb is not : For in the Church efCbrift there ir no Deaths Jfa.x§. Jj 8. And whofoever Irvttb-and htlievetb fa Cbrijl y JbaB never dye, John n. %<* Let them ftar Death, who live without Chrift. Chriftians die not: But when thejr fk^e God, they are fike * Enoch tranflateduQUy G*>d. Their gains are bat f Elijahs fiery Chariot to carry them tip to Heaven; or like Lazarufs fires, lending them to Abraham** bofom. In a word, if thocr be one of them that like Lazarm^lovefifefu^ thy fitknefsM not unto the deaths bat forthegloryofGod; who of his love changed* thy living death to an everlajting life. And if many Heathen Men, as $ocr4tes> Curtiusy Seneca, &c Died mtffhtglj (when they might have lived) in hope of the immortality tof the foul: Wilt thou, being trained fo long in ChriJPs School^ (and now called to the Marriage Supper of the hleffed Lamb, Rev. 19. 7.) be one of thofe Quefts that refafe to go td thzt jgful Ban-quet? God forbid.

x. Remember th^t thy abode here is but the fe+ eaml degree of. thy life.- for after thou hadft/rj? lived iine months in thy Mothers Wbmb 9 thottr

AGen. 5- **• t a ^P *• M» **• !***«$. 23. IJoha 114.

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waft <rf neceffity driven thence to live here in a ficoHd' degree of Life. And when chat number ef Months * which God hath determined for this Lifa is exptr'd j thou muft likewife leaved, and pais to a third degree in the other World, which mvew endsi Which to them that live and die in the Lord, furpaflbth as far this iindof Lifers this dotft that which one live* in his Mother's Womb, To this laft and excellentefi degree of Life, through this doer pafsM Chrift himielf, and all his Saints that were before thee \ and fo (hall all the reft after them and thee. Why lhouldft thou fear that which is common to all God's Elefci Why fhouid that be uncouth to thee, which was fo welcome to z\\ them? Fear not Death, for as it is thef Exodus of a bad, fo it is the Genejis of a better World j The end of z temporal, but the beginning of an eternal Life,

3. Confider that there are but three things that can make Death {q fearful unto thee: Firft, The lofs thou haft thereby: Secondly, The fain that is therein: Thirdly, The terrible effeSs which fob low after. All thefe are but falfe Fires, and caufe* lefs Fears.

For the Firft, if thou leaveft here uncertain goods which Thieves may rob, thou (bait find ia Heaven a \\true treafure, that can never be takes away .• Thefe were but lent thee as a Steward upon accounts; Thofe (hall be given thee as thy Re* ward forever. If thou leaveft a loving Wife, thou

* Job if. j. t Mors prsefenris vits exitus 8c tatroituf tnelioris. Bit. inkfifi. si&m. flMfctth. 6, iq, ao.

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fhalt be married to Cbnft, which is more lovely. If thou leaveft Children and Friends, thou ftalt there find all thy religious Anceftors, and Children departed; Tea, Chrift, and all his bleffed Saints and Angels. And as many of thy Children as be God's Children, /ball thhhtv fafom after thee. Thou leaveft an earthly pofftffion, and a * f/ouje of Clay, and thou (halt enjoy an Heavenly inheritance and b manfion ef glory: Which is purchafed, prepared, and referved for tbee. What haft thou loft ? Nay, is not death unto thee gain ? Go home, go home, and we will follow after thee.

Secondly/ f For the pain in death; the fear of death more pains many than the very pangs of death j for many a Chriftian dies without any great pangs or pains. Pitch the Anchor of thy Hope on the firm ground of the ward of God, who tiath promifed 4 in thy weaknefstoperfcft hitfirengtb, and e not tojujfer thee to be temped glove that tbon art able to bear. And Chrift will fhortly turn all thy temporal pains to his eternal joys.

Laftly, as for the terrible effetts which follow after death they belong not unto thee being a Member of Cbrift; for Chrift by his death hath taken away thtfting of death to the faithful; fo that now there is no * condemnation to them that art *> Cbri/t fefuu And Chrift hath protefted, that % he that believerb in him, bath eperlafiing life, and JbaU not come into- condemnation^ but hath faffed from death unto life. Hereupon the holy Spirit

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■2 Cor. y. l. *Johni4.». c Timor mortis ip$i inorte pejor. I ?Cor l \- 9- e * Cor. 10/13. f Rom. fc. 1. sjbhn j. 14. :

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from Heaven faith, £/r//o/ <wr the dead which dye in the Lord: And that from henceforth they reft from their Labours, and thir Works do follow them. In refpeft therefore of the Faithful, * Detth is fwal~ lowed mp in viffory: And hit fting, which is Sin, and the punifbment thereof, is taken away by Chrift. Hence Death is call'd in refpett of our Bodies, a ^fleep and reft : In refpeft of our Souls, agoing to our heavenly Father, a * departing in peace, a removing from this Body to go to the Lord i « d devolution of Soul and Body to be with Chrifl. What (hall I fay ? Precious in the fight of the Lord, u the death of his Saints. Thefe pains are but thy throes and travail to bring forth efernal life. And who would not pafs through Hell to go to Paradue ? Much more through Death f There is nothing after Death that thou need'ft fear ; not thy Sins, becaufe Chrift hath paid thy Ranfom', not the Judge, for he is thy loving Brother; not the Grave, for it is the Lord's Bed; not Hell, for thy Redeemer keeps the Kjys\ 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 wad never nearer eternal Life ; glorify therefore Chrifl by a hleffed Death. Say cheerfully, Come, Lordjejus, for thy Servant cometh unto thee, I am mlltng, Lord help my weaknefs.

* 1 Cor. 1 j 54. bi Theft 4. 13. !&. stf. Rev. 14. tJiritomt i*ti(nt». Luke 2.19. <* 2 Cor. j. PhiL i f x\. iniKumt. Mors. oorta glorisc. Gn$. Janua, vk«. Btnunf.

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Stvett fx»8ifit£Ttoi<gh?ir 9 a*&m*rfifkt$j%h* of « fisli Mut read? to die.

NOW teraftnuch a? God of hfc infinite m»» cy doth fo tthtper our pain/and fic&hefi, that we are not always opprefled with extremity; but givtS us in the midft of out* extremities fome refpife, to eafeand refreflrour (elves: Thou muft have ad efpecial care (confidering how fhort a time thou haft, either fbf ever to lofe or to obtain Heaven) to make u(e of every breathing time, which God doth afford thee: And during ttot tittle time of «/e, to gather ftrength againft the fits of greater anguifli. Therefore iri thefe times of relaxation and eafe, uft fome of thefe fhort Thoughts and Sighs.

tbtpfi Thought.

SEeirig every Man enters iawthis life intaar&t paffcth it in fweat, and ends it in fonom; ah I what is there in it, that a Man fhould defire to live any longer in it? O! what a folly is it, that when the Mariner roweth with all his force to arrive at the wifhea part; and that the Traveller never refteth till be come to bis Journey's end; We fear to difcry our port; and therefore would fut back our Bark* to be longer tojfed ia this con-tinual Tempejl? We weep to lee our jourqefs eni% and therefore defire our journey to be lengthened, that we might be more tired with a jW and cumbersome way.

The

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7*/fe ffiritual Sigh thereupon.

OLord, this life is but a troubjefome Pilgrimage >"/w in days, but /»£in evilis; and I am weary of it, by reafon of my fins. Let me therefore (OLord) entreat thy Majefty, in this my Bedof'Jfcknefs, b as Elias did under the J***. per tree in his affliction'. It is now enough^ 0 Lord, that I have lived fo long in this vale of mifery j take my foul into thy tnerctfulhands, for lam no bettor than my fathers.

tht feeond Thought.

THink with what a e body of yfothou art lba-den, what great * civil wars are contained in a little world', the e Flejhfighting agaihjt the Spirit, Parson againft Reafon f Earth againft Heaven} and the World within thee banding it felf for the World without thee; and that but one only means remains to end this conftift, death which (in God's appointed time) will feparate thy fpirit from thy fiefh; the pure and regenerate part of thy foul, from that part which is impure and unregnerateJ.

the fpiriiual figji upon the feeond Thought,

t~\ Wretched * Man that I ami who fhaS deliver V/ me f rom t p, e foiy 0 f (fa j eat f, ? q m y f Wcet

*Gep.47 9-" J King? 19. « f e iflm.7 <*♦• * J«a»'4. «. « G»k * 17. 'Rom. 7. 34.

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Saviour Jefus Chrift, * /Aw ^4/? redeemed me with thy precious blood. And b becaufe thou koft delivered my foul from fin, mine eyes from tears, And my feet from fMliugi I do here from the very bottom of my heart 9 afcribe the whole praife and glory of my (alvation c to thy ooly grace and mercy, faying ( with the holy Apqflle ) d Thanks be unto God, which hath given me the viflory through our Lord Je* fus Chrift.

Jhe third Thought.

THink how it behoves thee, to be affiired that thy foul is ebriJPs; for death hath taken fufficient gages to affure hirofelf of thy tody, in that 4//thy fenfes be all ready to die, fave only the feafe of pain: But full the beginning of thy being began with pain ; marvel the lefs if thy end conclude with dolours. But if thefe temporal do* loursfwhich'only affti&the body) be fo painful; O Lord, e who can endure the devouring fire ? who can abide the ever lofting burning ?

The fpiritual Sigh upon the third Thought.

OLord Jefus Chrift, the fon of the living God, who art the only Phyjfcian, that canft cafe my body from pain, and reftore my Soul to life e-ternal: Put thy Paffton,Crofs, and Peath, betwixt my Soul, and thy Judgments : and let the merits of

* Rev. 5. 9. t>Pfid. x i6JMPfal; i 4 j. d 1 Cor. 15. 57. tlik.33.14.

thy

thy Obedience ftand betwixt thy Father's Juftiee and my Difbhediencc 4 and from thefe W/£ paint ..receive iroy. Soul into thy everlafting Peace: For I cry. umothee with * Stephen, Lordjefut, receive my Spirit,

The fourth thought.

THiok that the vmfi that Death can do, is but to fend thy Soul fooner than thy Flefli would be willing* to Chrift and his heavenly Joys Remember, that that worft, is thy heft Hope. The wor/t therefore of Death, is rather a help than a harm. -

7he fpiritual Sigh upon the fourth Thought. .

OLord Jefus Chrift, the Saviour of all them that put their truft in thee; forfake not him, that in Mtftrj flyeth unto thy Grace for fuc-cour and mercy. O found that fweet Voice in the ears of my Soul, which thou fpakeft unto the penitent Thief on the Croft; f Thit Day thou fhalt be with me in Paradife : For I, O Lord, do fwith th£ Apoftle) from my Soul fpeak unto thee, |J / deftre to be difjolved, and to be with Chrift.

The fifth thought.

THink (if thoufeareft to dye; a That in Mount Siou there is no Death: For he that belUveth

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im Cbnfi, jbd never Jfre. And if thoa dcfireft to live; without doubc the IMteumd Ohtreunto this Death is a t*ff<ge) J*rju(feth off. There A) all the faithful departed (having coded their Mi-ferias) live with Cbr'/fl in Joys: And thither (hall all the Godly which fmrvhXy be gathered out of tbeit Troubles to enjoy with bametcrnol Rtfi.

Tiejfirimd S^bmtke fftbThmgx.

OLord, thou fceft the Malice of Sttm, who (not conteotiog bimfelf, * iikt* rotrUg Lien sH the Dsfs and ffijpts of our Life, to "feck oat deftru&ion) (news himfelf tufieft, when thy Children are wcdkeft and neareft to their end: 0 Lard reprove him, and preferve tny So»k ffete&sto terrify me with Df a/6, which my Sins have defer-mix butktthy^^^/mcoiTjfart mjrSouLwiti the aflurance of eternal Life, which -thy Blood hath fmrcbofed. AfTwage my -J****, increafe my p*i*0ce,*o& (if it be thy bleued will) end my Trw Uu : For my Soul befeechetb thee with old Simeon, tLori, mm let me thy Servant depart in petcex-wording to tbj War A.

The fixth thought.

THinfc with thy felf what a bfeffing God hath beftow'd upon thee above many Millions in the World; that whereas they are either Pagans,

mdimSa**m+i*+m*

rii^etj.8. t Luke 3,39-

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* Hafexf Ifraet, the raiting of their Bodies in the b refurreftion of the 3te£

Thefprkital Sigh Mpem the fixtb Thought.

OLord Jefus Chrift, who art * >/£* RefitnrefH-on, and the lty,totpkmrphtfQeverbelhvetb JboM&ve though he mare de*d' 9 /Relieve that whomever Mveth. and heUevefh in the** fhofi never djt.

* I Jbtomihatl fhoU rtfeagtitt in the Mtfitrre&m^f the loft Hoy ; *for Ismfttre^ that thou, my Redeemer Jiueft. And though that after «jr Qeoth Warms defix&.thu.Badyi yet IjhaAfee )hee t **)Lard, and m Gad, m this Flejb. Grant therefore, Q Chrift, for thy bitter Death and Paflion's fake, that, or that Day I may be one of them to whom thou wilt pronounce that joyful Sentence; { Cmey* Muffed of iny Father t inherit the Kjngdm$r*$attdfer$ou before the foundation of the World*

Ihe fkventh< Jbonght.

THiftk with thy .felf how Chrift:endured (for thee a* tntfed Death* andthe. ffMnfGad whieh was due unto thy Sins; and what terrible

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^ j_ | Jl I I III ■-! —^~———~-fc—^^———— !

Putts and cruel torments the Apofkles and Martyrs nave voluntarily fuffer'd for the Defence of Chrift's Faith, when they might have liv'd by diffemUing or denying bim: How much more willing fhouldlt thou be to depart in the Faith ef Chrijf, having lefs pains to torment thee* and more means to com* fort thee?

The fpiritual Sigh upon the /eventb Thought.

OLord, my Sins have deferved the pains ef Hell, andeternal Death; much more thefe Fatherly Cor regions wherewith thou doft afBift me: But a 0 bleffed Lamb of God, which take ft. may the . Sifts of tbe World, have mercy upon mo, and h wafb away dS my jflthj Sins with thy moft precums Blood, and e receive my Soul into thy heavenly KJngdom ; for 4 into thy Hands, 0 Father, /commend my Spirit, for tboa baft redeemed me, 0 Lord, thou Ged ef Truth,

Thefick Perfon ought nan to fend for fame goaty and ' religious Pafter.

f

T Naoy wife, remember (if conveniently it may

I be) to fend for fome godly arid religious Pa.

fior, not only to pray for thee at thy Death (for God

in fuch a cafe hath promisd to bear the Prayers' of

the righteous e Prophets,and * Elders of the Church J but

•John 1.29. fc Rev. i.j. «Luke 23.41. * PfiL ji. j.« Geo.20,7. Jcr. 18. 20. & 1 j.« Sam. 12.19, 23. > Jam. j. 14, itf.

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alfo upon thy confeffion and unfeigned repentance to d^far thee of thy fins* For, as Chnft hath given him a ^/w to • bsptizi tbet unto repentance, for the rtmiffton of thy fins \ fo he hath likewife given hini a cdingy and h powir f and c authority, (upon repentance) ^ j^ofoe thee from thy fins. d IwiBgtfe thee the Keys of the Kingdon* of Heaven e And what- • fiever thou {halt bind upon earthy jhatt be bound in bmven: Andfrhatfoevtr thou (halt loofe on eattb, (ball be loofid in heaven. And again, c Verily, I fay unto* pa, tobatfieverye {ball bind on earth) fbsllbe bound in heaven: Andwbatfoever ye fbatl loofe on tattb,fhallbe bofed in beawefi. And again, * Restive ye the Holy 6bqft. Whoft foeiter fins ye remit,, they are remitted unto them ; and whofe foever fins ye retain, they are re* tained This Do&rine was as ancient in the Church 6f God as Job, for Elihu tells him, * That when God Jirikes a man with malady on his bed, ft that bis foul drawethneat the Grave, and his life to the buriers : If there be any mejferiger with him, Or an Interpreter, one ofatboufand, to declare unto Man his right eoufhefs, thtn will be have mercy upon him, Sec. And anfwerable hereunto (faith Saint Jamet) if the fick have committed fins (upon his repentance, and the prayers of the Elders) thty fbaU be forgiven him. h 7hfe have power to/hut Heaven, and to' de* liver (the fcandalous impenitent Sinner; to Satan: For, k the weapons of their warfare aire not carnal, tut mighty through God, to cafi down, &c Audio

'■1 l ia^tft witi i 1 t 1 • i 1 n • ■ . r 1 ■

.' 'Mark 14. Aftrx?.* *i Cor. 5.8. c % Cor. 1©. 1. *Mat.i&i9. * Mtt.i8.it* f John 10.32,13. * Job 33.19,22,23,24* rj*mcs$4$< : Rey. 11A fc i Cor. 5.5. a Cor. 10. ^ &*.

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have vengeance w readinefs agamfi all difobeiience. They h&ve ube * key ^ loojt»g t therefore the fatter or abfcfaing.

. The BiJbopSy and P4/?<?r/ of the Church, do not

forgive (la by wyfatfb/Hte Power of their own,

(for fo only Chrift their Matter forgiveth fiasj) but

\\.mi»i/hrt*fy> $&$* ftrvattts o( Chrift, and S/w-

<r4, to whofc fidelity their Lord and Matter hath

committed his KCys, and that is, when they do

deelve and protmarxe, either pullUily % or privately,

by the Word of God, what bmdeth, what £*?T-

**, and the merries of God to penitent finners,

or his judgmwts to impenitent and obftinate per*

fons $ and {b do apply the generalpromifes or threat*

nings to the penitent or impenitent. For CJirift from

Heaven doth by *fc«» (as by his *• Jh&njters oo

&»/;&) tedzxtwbom he remrtteth andbindetb, and

*p *&<m» to wiJSf open the Qates of ffeavs*, and i-

gainfi whom he will ihut them. And therefore it

is is not faid, Whofe fat ye jignifito he rem#te*\ but

whofe fins ye remit. They then do remit £ns, be-

cnife Chrift by their Mm/try remittetb fins, as Chrift

by his Difciples loafed Lazarus, John H. 44. Aod

as no water could walh away tfaama/fs Leprofie,

but the waters of Jordan, (though other Rivers

were as clear) becaufethe promifi was-aflnexed w>

* Mat. i«. 19. Mialftri peccata remituM non att'r«jW«-*, fid itytrimt. 11 Cor. $.4.11 Cor.4! 1,2. Afts 1]. j8. * To this end faith BW?/,in //i.f.i3.Chriftus omnibus paftoribus & Dodoribui Fccleftas, l#b» fWfi^afowaus ttqua l cm tribuit poteft a wat, <aq« fignum eft quod omnescx ajquo ligant $c folvunr,. uc P«w, P«* piftttxti n6t dehr this. Quilibecracerdos (guattttimeft ex vir-tute clavium) htbet poteOatem lAdjftfcnter in otaocs. In ftp* plement. ihms. 4. tt Verie..

30fc ft *ctta of #<ety» 43s

to the water of Jorde» t and not to other Rivets; fo though another Man may pronounce the feme words* yet have they not the like efficacy and fower to work on the conference, as when they are pronounced from the mouth of CbrijTs Mi»iften y be* caufe the * promife is annexed to the Wo'rd of God in their mouths j for them he bath b cbofen f * fepnrsted, and d jet a-fnrt for this tvork, and to ?£«» he hath committed the * minijhy and word'of monciltation : by their holy f caMing and « or dim* tion they have received the > bo{f Qhofa and the mimfterUl power of binding and looting* They are font forth of the i Hoiy Gbojt for this wort, toheteuM6.be betb ceiled them.

And jChrift gives his Minifters power to forgive fins to the penitent in the k fame words' that he teacheth us in the Lord's Prayer to defire God to forgive* us our (ins: To affure all penitent tinners, that God bf his Minifters abfolution doth fully,. through the merits of Quiffs blood, forgive them all their fins. So that what Chrift decreeth in Heaven* jnforo juJiciiy the famehedeclarethori earth by his reconciling Minifters, in forofenitentin: So that as God hath \ reconciled the World to bint* -[elf by Jefiu Chrift: So heth he (faith the Apoftle) given unto tu the minijhf of this reconciliation.

He that fent them to baptize, faying, Go and 1 etch at NAt ions, beptizing them, &c. Sent them ak

"•Joint ao. ijv * Afts r. 14. * Aftrrj. a. * Rora ; 1.1. e 7 Cot. ■ 5. 18,19. f Afts 13. a. r Cor. i-1. Heb. $.4. « Tit. 1. y. hjohn ao.-aa, aj. »Afis 1 3 44. k it mmTdtfr* itf* £y*(\i*t. Jem ao.aj. K*i dftf niiif its *i*fi\*t tutor*'} a Gor. f. i«. •

F f » fo

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43* X^e f&tactttt of $ft*p*

fo to remit fins, faying, *,As my Father feat me, ft fend Jyou; wbofefiever fins ye remit ', they *re remitted unto them, &c. As therefore none can taptize, (though he ufe the fame water and wordsj but only the lawful Minifier y which Chrift hath tated atid authorized to this divine and minifterid Funftion : So though others may comfort vrithgood words ; yet none can * obfohe from fin, but on-iy thofe to whom thrift hath committed the holy c Miniftery'mdvVotd of Reconciliation: And of their atfolution Chrift fpeaketh, be tbst hetrethyou, hear-eth me. In a doubtful title thou wilt ask the counsel of a skilful Lawyer: In peril of ficknefs thou wilt know the advice of the learned Pbyficiam: And is there no danger in dread of damnation, for a jmner to be his own Judge ?

Judicious d Calvin teacheth this point of doctrine moft plainly; Etfi omnes mutuo nos deheamus .con/olarif &c. *. Although (faith be) we ought to 4 comfort and confirm one another in theconfi-' dence of God's mercy; yet we fee that the Mi-«.'nifters are appointed as witneffes and fureties to

* afcertain our conferences of the remifiion of fins: ' Infomuch, as they are faid to remit fins, and « to loofe fouls* Let every faithful man therefore

* remember, that it is his duty (if inwardly he be

* vexed and afflicled with thefenfe of his fins) not c to neglect that remedy which is offer'd unto him 1 by the Lord, to wit, that ( for the eating of his

•John ao. ai, aj.^a Cor. a. 7,10. Heb.5.41. « a Cof.j.iS,ia i Luke 10. 16. e Lib. j. Inltu, cap, 4. fe&. ia«

* con*

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4 conference) be make private confeflion of his € Sins unto his Paftor; and that he defire his pri-( vate. endeavour for the application of fome com* ' € fort unto his foul; whofe Office it is (both puk 1 lickly and privately i to adminifter Evangelical 1 Coniolation to God^s People., . , 1

Bex* highly a coirimendeth this pra&ice: Arid b Luther laitb, That he had rather loofe a tboufand World >, thorn fuffer private confeffton to he tbrufi out of the Church. Our Church hath ever irioft *foundh maintained the truth of this Dottrine; but moft jufily abolifh'd the Tyrannous and Antichriftia^ abufe of Popifh Auricular Confeffionsy which ttiey thruft upon the Souls of Chriftians, as an Expiatory Sacrifice^ and a meritorious Satisfattic? for Sin; racking their Confctences to confefs r when, they fedi no dlftrefs; and toenumerate^f their Sins, which is iippoftible j that by this means they might dive into the fecretsof.afl Men, which oft-times h^tTt provM pernicious, not only to private. Perfous, but alfo to fubltik Eftates* But the truth of God's Word is, that no Perfon having received Orders in the Church of Rome, can truly abfolye a Sinner^ for the Keys of Ahfolution are two; the one is the Key of Authority, and that only * thrift hath ; , the other is the Key of Minifiry\ and this he e gives to his MimjlerS) who are therefore called the f Miftijlers of Chrijl> thp Stewards of God's Mjfteries,

8 la Antith. Papatus & Chriftianiflni vol. fol A 66. b Lather torn.- 4J6L 100. &fequ. « Witncfs our Liturgy. Dt. Hottmufsii-folvcd Or. Reynold;, wLo not being able to fpeak, fcHTcd the Hand herewith he was abfo^lvcd. d Rev. 3, 7. Marfca. 7. kukc f. ii. <M«tth.xtf.i9* fiCor.4.1. 4

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W- $ffi t^*fr» rt ft tap*

' #>* * /imbaffaddrs of Rt£Oforliatio» y Rilkops, Pm^vts % Elders', &c: But CAr?^ never ordained in the $few TeffamCnt, any Ordef of facrificifs^ Pricfts | neither is the Natne of 1«f<&, which properly fig. nffieth Sscercbs, ot furtfiting Prieft, given to any Qj^cer of Chrift, in all the New- Teftament; net. ttier do we read in all the New Teftament, of g py, who confefled himfelfto a Priejt, but b 3<*. da4. ty$jtner is there ^dy real Prieft m the New Ifxjtejnejit,; huU/ify ' Cbr$: ^Neither is/there any irf'of fc'f rV/HM to bfe bow accompfifbed on f, $artb t .hlix *4t which he A fa!fiiIeth in Heavt/i, W'making jntertej^'fotiis:," Seeing therefore jPirift neVer araainetf Vrajr' Order of ficnficing "Prieftsi and that Popith Pitefts fcorn the Name pt/kliipirs.ft the Go/ftl; to whom only Chrift 'committed hts' keys; itnjfec^&fn'y folio, weth, that jf<? Pi/$& Pyfyjft cktt truly, either exeotimunuste or jfcjplve any' Sinner, or have any Uafalright to meddle with qhr<(PsJOjf. Buuhe Anti*cbriftU» tlufe of this Divine Ordinance fhould not. abolifli the knjfr/ *j£ thereof betwixt'Chriftians. and their Tailors in Cafis of dtfirefs of Qo^fcieiue^ for which

.jt^was chiefiy 1 prdained.; r

And verily, there is not ahy means more ei*

"cellent to humble*proudHe*rT y nor to taife up aa

bumble Spirit, than this fpiritual conference betwixt

the Paftqrs and the People committed ; to their

" charge. If any Sin therefore troubleth thy Confci-

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*t*ce % conrefs k to Qo4 ? s A&mfler : Ask his counfl^ >and ifthou doft truly repent, receive his Jjfa iution. And then.deube not in fin co»jeieutU t but thy fins lie as verify forgiveo on Earth, as if thou diqft heac Chrifthim&lf to fir* /*4««*, pronoun* dog them to be forgiven in Heaven..* Qui vot audit « me audit i he that. bewetfaypu heareth mc Try-this; and tell me, .whether thou (bale not find more cafe in thy Canfcience, than can be exprefled in words. Did prophane Men .coofider the dignity of this divine sailing, they would the more honoqr the CaBlng, and reverence the gerfous. , Thefick Man ( having th us eafed bis Confcienoe, and received his Abfeltttion) may do well (having a convenient number of faithful Christians joyned with him) to receive the holy Sacrament ot the Lorfs Suffer ; to encourage htm w hi»Faith r zp^ to dilcouragethe Devil in his Aftouks. In this re-fpe£ttbe> Caawa/of Nw termed this Sacrament, ViatUim\ the fjmhfrovifm fir her journey* And atbehnhe LonaTs &r#w: be an Ecdefiaftical s&ipn, yet forafmnch as our Lor J (the firft Inftjtutor) ce-Jebrated it in a • private houfe, and.that. d Saint Paul termeth the houjks of Chriftians* tb&Churches of Cbrifti aod that e Chrifi himfelf hath proroifed to le in the midft of the faithful, where buf two or three are gathered together in his Name : I fee "no reafon, but if Chriftians dejfreit (when they are nor, through fickneft, able tocOme.to the Church)

n> i f i'>Mm l li i n „ j i , i n |h ii t

»Lu4c jou i£, > Cone- Nioen. Can. 11. c Mat. *« *$. Luke a*. i;. <* Rom. i&.j.fhifcoi. vcrfc a. • lyfa^ t%. %d.w

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but that they ihould receive, and Paitors ought to adminifter tnc Sacrament unto them at home. He fheweth more fimplicity than knowledge, who thinks that this favours of a private Mofs: For a Mais is called private f not becaufe it is (aid in a private Houie, but becaufe (asBifhop • JeoWteach-cth out of h Aptinm) the Pricft rcoeiveth the Sa« cramenthimfdfalone, without diftribution made onto others, and then it is private, although the whole Partfh be prefent and look upon him There is as much difference between fueh a Communion, and the Anti-cbrifiion IdoLcf a private 'flfafs, as there is betwixt Heaven and Hell, For • at Communion in a private Family upon foch an extraordinary occafioh, Chrsfslajlitutionisobh :&rv'd* Many faithful Brethren meet together, and tdrry one fir *w/A*r,£hrift's Death is remembred and (hewed j and the Minifter, together with the 'Faithful and the fick Party do communicate. Mailer c £*4s** faith, 7b*t be doth very willingly admit adminiftring of the Communion to them that Me fick, when the cafe and opportunity Jo refutretk And in d another place he faith, That be hah many weighty Rea/ons to compel him not to deq the Lord's Supper unto the fick. Yet I would with all Christians to ufe to receive often i in their health ) efpecially

1 fmel againft Hiding, Artie, i. of private Mafs, fbl,4, k In miflu privatis fufficit fi arias fit prefens, fcilicet Miniftcr, qui populi tet«us- perfbnam gcrit, Aquin. part ?. q. }*. art 5. c Do tasnx adminiftrationeita fentio, libenter admjttendum cflc hunc tootf m, f\ »ud ipgrotps qelebretur gommunjo^ cum ;ta res & opportumtas&rant. Eg. $1. d Cur Coenaip a^gtotis ncgandani cfl^ pgn arbicror/mutoe & grave? q(u& pic irjipclhi^i. E£. jj. |.

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3E$e $*acttce tf #•*#♦ 441

pace every month with the whole Church; for then they (ball not need fo much to affemble their friends upon fuch an occasion, porfo much tp be troubled themfelves for want of the Sacrament; For as Mr. * Perkins faith very well, The fruit aid efflcdey tf the Sncrnment is not to he refrained to the time of receiving! but it extends it fcjfto the whole time of M*n*f life afterwards ; The efficacy where, pf, aid Men throughly underftand, they would not need to be Co often exhorted to*receive it.

b faft ores omnet hie exoratos vellem, ut in httjus contravetfie ftatum penittjts introfficiant °- nee ji"deles exhac vitamigr antes, &fanemvitafetentes, vtati-tofito frandari finant, ne lugubris ijt'a iniis ad id*, fleatur lament at io: • Parvulipanempetunt, &noh fit qui frangat eis.

As therefore when a wicked Uvtr dieth, he may

(ay to death as d Ah A faid to Elijah; Uafl then

found fee* 0 mint Enemy? So on the other fide,

when it is told a penitent (inner, that Death knocks

at the door, and begins to look him in the face j

he may fay of Death, as David faid. of Ahimaaz,

* Let'him conte dnd welcome, for he is a good Matt,

sad conuth with good tydingt} He is the Meflefl-

ger of Chrift, and bringeth unto me the joyful

new$ of eternal life, And as the Red Set was a

gulf tp drown the Egyptians to deftru&ion.; but

a paffage to the Ifraelties, to convey them tp

Xanajrts po.Teffion: fo death tp the wicked, is a

* ptrtinr his right way to dying well. * Admonitio ad pafto-W. (Lam.4.4. «i Kings»i.ao. e » Sam. 18.17. y$ mpriare jius^veredjfcspifc,

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o

44* Xt* 0*a<tttrof #**#♦

«■■ ' ■ • ~ < t —

/fowl to hell and condemnation; but to tfje godly, the gste toerrerlafting life and falVation.. And one 4*yef* Meffed* death will make an amends for

4O the forrowt of a titter life. "

X ( : .. :..~ ......

When therefore thou perceiveft thy foQl <fe-parring from thy oedy> pray with thy tongntf if thou can'ft, elfe pray in thy heart and mind tbefe words* fixing thd eyes of thy foul upon Jefut Chrifl t'hy Saviour. ;

' A Prayer at the yielding up of the Ghcft.

b £«»£ cf God, which by thy Wood haft taken away the fins of the World;; have

mercy « **»» ot* 4 Jfawr. Z.0fi J«/W mttifei? mji

ty/rft, Amen..'

ffcfe* flfe fiti party is departing, kfth* fakkfaivfa are prefent kneel etou>n> and commend hie font to God in thefe or the like words.

O Gracious God, and merciful Father, who art * our refkge and ftr*ngth % and a very prefect help fa trouble ; lift up the * light of thy fa-your able countenance at this inftaot upon thy tef-vant, that now corrieth to appear ki thy pretence. Wafb awq ', good Lord, all his fins by the f merits of Chrifi Jefus*s blood* that they may never befetd to his charge; Increafe his Faith f .preferve and keep

'- *Strnimumhominisfednum,bonusex-tiac vitA exitrrs. ' h JofefM. 99* c Luke i8« 13. ^Plkl.4.6.1. « Ffal. 4. & f 1 John 1. 7* .

fate

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fafe bis Sent from the danger of the Devil and his wicked Angels. .Comfort him with thy Holy Spi* fit, caufe him now to feel that thou art his loving Father, and that he is thy Child by Adoptietr ana praee. Save, OChfiftythe price of thy own Blood; and ftiflfer him not to be loft, whom thou haft bought fo dearly. Receive his Soul, as thou did'ft the petitternThief\ into thy heavenly Para* Sfe. lit thy bklkctAtgels conduct him thither, as they carryed the Soul of Lazarus; and grant unto him a joyful Refurre&ion atthe laft Day. O Father, hear us for him, and hear thy <m$ Son, our only Mediator, that *fits at thy Right hand, for him and us all \ even for the merits of that bitter Death and Paffiori, which he hath funer'd for us. In confidence whereof, we now recommend his Soul into thy Fatherly Hands, in that bleffcd . Prayer, which our Saviour hath taught us in aO times of our troubles to fay unto thee:

Oar father rxhidi art in Heaven, Hollowed k thy Name, &c.

Thus far cf the Pratficeof Piety, fo dying m the Lor J.

HtoP fottws the Pr off ice of Piety in dying for the Lord*

T r H F Pra&ice of Piety in dying for the Lord, is termed Martyrdom. ~\

f Martyrdom is the Teftimony which 4 ChriflUn

% Rom.8.34. t Sanguis Martyrum femen Ecclefi*. Martyrcs accepcrunt, norf fcdpnjnt coronas. Leo Afartyrio coronati* ftf. ufuaJJy. '

bearetb

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tW»£ to the Do&riue of the GoffeL, by enafuring any kind tf Death; to invite many, and to confirm all, to embrace the truth thereof. To this kiwi of Death, Chrift bath promis'd a Crown: * Be thott faithful etnto Deaths and I wiB^gwe .thee a Crown of Life, Which Promifc the Church fo firmly .believed, ihat they term'd Martyrdom it felf z-Crown. iAnd God, to animate Cbriftians to this excel-lent Prize, would by. a Tred&ion, that b Stephen, 'the firft Chriftian Martyr, fhould have his Name of a Crowe.

Of Martyrdom there are three kinds,

. i. Sola volamtate, in Will only as ?«&* the Eyaugetift, who (being boiled in a Cauldron of Oyl ) came out rather anointed than ,/W $ and rdy'd of Old age at Bpbefue.

%. Solo ofere, in Deed only i as the innocentt of « Bethlehem.

j. VoUmtate& ofere,bocbm WiD and Deed; as in the Primitive Church, Stephen, Pofyearfue, Ignatius, Laurent ins, Romauus, Antiecbionus, ami Thousands. And in our days, Creamer, Latimer, Hoofer, Ridley, Ferrari Bradford, Philpot t Sawders, Glover, Taylor, and others innumerable:, whofe fiery zeal to God's Truth brought them to the Flames qf Martyrdom.* to feal Chrift's faith

* Amtet mi -mr WfMMT w< £«?*. Re*, a. to. Ben*. Scr. in ftft. Innoc. /WV. Nanfca in lie Jtbsn. Fltrtt Hift. *d. An. 6j. * A&* 7. _'M»tth. a. A$* and Monument*.

ft

It is noc the cr**//? of the death, but the * inno-ttmy and holinefs of the caufethat njaketh a Mar. tyr. Neither is an erroneous Confcience a fuffici-ent warrant to fuffer Martyrdom : Becaufe Science in God's Word mud direft Confcience in Man's heart. For they who killed the Apoftles, in their erroneous Confcience, thought fthey did Cod good fervice : And Paul of zeal breathed out j| /laughters againft the Lord's Saints. Now whether the caufe oT our Seminary Priefts and Jefuits be fo holy, true, alnd innocent, as that it may warrant their Confci-eoce to fuffer death, and to hazard their eternal faU •vasion thereon, let • TW's Entitle' written to the ancient Chriftian Romans, ( but againft our new Antucbr$iaH Romans) be judge. And it will plainly appear, that the Doctrine which St. Paul taught to the ancient Church of Rome, is ex diametro op-pofite in x6. Fundamental points of true Religion, to that which the new Church of Rome.teach-eth and maintainetb. For Saint Paul taught the Primitive Church of Rome.

s. That our EleclionisofGotfsfree Grace, aa&' not ex oferibus frxvifts, Rom. o. n. Rom. <kt. 5,6. x •

x. That we are j*/jM before<3od by/&£ «*. /jr, withoutgo*/ works, Rom. > xo, 18. Rom. 4. x. &c Rom. 1.17.

3. That the goo* works of the regenerate are not of their own condignity meritorious, nor fuch as can

' /

*TPrt.2.i9.Csxrf*7nonpaffio, ficir Manyrcm Aiig.Ep^i.Nad* mortet fed mores, Dr. Boft. Tha. Ajuin.i. a. qusefh 17. art 6 I Jcfcn *6. a: || A«s* i. Phil. 3. 6. JEpiftola ad Roinanos, u nov tpiftote in Romano*.

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delervc Heaven, Rom. 8.x 8. Rom.i i 6,Rom6.±^,

4. That tbqfe Books, only at& Goafs Or*kr/« and Canonical Scripture, which were committed to rho eufiodj and credit of the Jifws, Rom. j» a* Rom. 1. x. Rom. 16. xo\ fuch were never the Jpocrypho*

5. That the Holy Scriptures have Go^s authority, * Rom. 9.17. Rom. 3.4. Rom. 11.31. confer* red with Gal. 3. ax. Therefore above the Atttho* rity of the Church. . '

9. That all, as well L*tfy as Oerjft that will be faved, muft familiarly read or ifwv the Holy Scrip, ture, Rom. 15. 4> R °n»* io. x, x, 8. Rom. 16. %6.

7. That all t Images made of the true God are very Idols, Rom 1. a 3. and Rom.a»xx. Conferred*

8. That to Imp ftfe Awe rdfghujty to an /mg?, or to worflitp any Creature, is meer ldda&j\ Rom. 1.1.4. an ^ a fyf"g fi^vice,'Kara. i.%$.-

9. That we muft not pray unco any but to God o»lj, in whom we believe, Rom. xo. 13,14. Rom. 8. 1 j, x?. therefore not to Saints and Angels:

10. That Chrift is our only Intertejfor in Heaven, Rom. 8.34. Rom. 5^ a. Rom. 16. ay.

?i. That the only Sacrifice of Chriftians, isno-thing but tat JpiritualSacrificing of their fouls and £ofcj to ferve God in &»&»/? and rightebu/hejs, Rom. 1 a. x. Rom. 15.16. Therefore no ^^/facrift* cing of Chrift in the Mafs.

12. That the religious worflitp called dulia, as well as £#?/«, belongeth to God ohm, Rom. 1.9. Rom. ix. 11. Rom. 16.18. Conferred.

i l 11 ' 1 H 't 'l 1' ,' I in 1 " I*'

* Nth, TTiat the Scripture fiuth, God fjnth, an4 the Scripture-concluded!, is all one with i>#«/, t T«i «<&** having reference* what hefpake before, Roof. i. 33. Of Imam.'

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i \. That all Chriftians are to fray unto God in their, own ftatrvt,language, Rom. 14. ix.

14. That we have not of our felves in the ftate of corruption, free wii unto Good, Rom;;. 18. &C. Rom. 9. 16.

15. That Concupifence in the regenerate, is fin, Rom. 7. 7. 8. 10.

16. That the Sacraments do not confer grace ex of ere operato, but jign and ^4/that is conferred already unto us, Rom.4.11, ix. .Rom. x.x8,x9.

^7. That every true believing Chriftian may in this life beajfured of but Salvation, Rom. 8.9, 16, 35. &a

18. That no Man in this life fince Adam's faO t can perfectly fulfil the Commandments of God, Rom. 7.10. &c. Rom. 3. 19, &c. Rom. 11. jx.

19. That tq place Religion in the difference of meats and days, is fupeftition, Rom. 14.. 3» f, <5,

xo. That the hnpnted Rigbteoufnefs of CJirift, is that only that makes us juft before God, Rom. 4.

9, 17**3-

xi s ThatChrift's Jfcyfc was made of the&ei 0/ David, py Incarnation: not of a Ff^fvr ftifc by Tranfubfiantiation, Rom* 1. 3.

xx. That all * r*e Chriftians are &f/#tt, and not thofe whom the Pope only doth ctmmize, Rom. i* 7. Rom. 8.17. Rom. 15.31. Rom. 1 6. x. & 1 j. Rom. if. 3^5.

23. That 7^/e* Chrift,the God of peace, and sot //>/*, the Woman, would bruife the Serpent's head, Rom. 16. xo.

x4« That every Soul muft oUconfdenc* bcfubjecT. v ■•: . an'*

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and pay tribute to the Higher powers, that is, the Magiftrates which'bear the /word, Rom. 13.1,1, &c. aftd therefore the P*/* and all Prelates mull be fubjeft to their Emfereurs, Kjngs, and Magiftrates, unlefs they will bring damnation upon their fouls, as Traitors> that re/50 God and bis Ordtam^ Rom. 13. z.

% j. That P**/ fnot Pertr) Was ottfciiied by the grace of God, \o be the chief Jpoftle of the Gtih tiles* and confequently of Rome, the chfcf City of the Gentiles, *Rom.ij*i j, 16,19,10* &c Rom. 11. 14. 16.4.

x6 That the Church of Rome may err, and fall jn)4y from the true faith, as well as the Church tf Jerufakm, or any other particular Church, Ron. xi.zo, %!,%%•

And feeing the new upftart Chutch of Rome teach* eth in all thtfe/and in innumerable other points, clean contrary to that which the ApoftJe taught the Primitive Romans, let G*d and this Efiftb judge betwixt them and us; whether of us both ftands in the true ancient Catholick Faith, which the Apoftle taught the old Roman*? And whether we have not done well to depart from them, fo far as they have departed from the Afofiles Do&rine?

* It fecitts by R§m. 15.10,19. And the whole laft Chapter, that the Chriftians who were in Rime before Psul came thither, were converted by thofe Preachers whom he had fent thither, before him: For he caUs them bis htlfcts, ver.3.9. kinfmtn, v.7,1 j/***J . prifmertyV.y.tbefrft frmits of Achats, where he had preached, W" fsmtiisr t$ him, *nd n Tertius, who writ the Epiftle, v.ai. And therefore they came To joyfully to meet Paul at Affit fmm, b&' ing that he was coming towards Rmt, Afts 18.^1 j« ~ ' ,

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And whether it be not better to return to>t. PauPs Truth, than ftill to continue in Romeh Error? And if this be true ; then let Jefuits and Seminary Priejts take heed and fea^ left it be not Faith, but Edition $ not Truths but freafon ; not Religion, but Rebellion, beginning at Tyber, and ending at Tyburn^ which is the caufe of their Deaths. And being lent from a troublefotae^/^itar<*/See, rather thpn from a peaceable At>ofioltcd§zzx., becaufe they cannot be fufferM to peviuzde Sufyetfs to break their Oaths, and to withdraw their Allegiance from their Sovereign ; to raife Rebellion, to move In-vafion* to ftab and poyfon Queens, to kill and murder Kjngs, to blow up whole States with Gunpowder; they defperately caft away their own Bodies to be hang'd and quartered, and their Souls fav'd, if they belong to God; (I wiflj *fuch honour to d bis Saints that fends them-J And I have jufi caufe to fear, that the f Miracles of Lipf%m\ two Ladies, Blunfton's Boy, Garnet's Straw, and the Maid's fiery Apron* will not fuffice to clear, that thefe Men are not Murderers of themfelves, rather than Martyrs of Chriftk

And with what Confcienee can any Priefi count Garnet a Martyr ; when his own Confcienee forced him to confefi, that it was for Treafo*, and not for Religion that he dy'd ? But if the Priefts of fuch a Gunpowder Gofpel be Martyrs^ I marvel who are Murderers ? If they be Saints, who are Scythians ? and who are Cannibals, if they be Catholicks ?

—» III' II I I ■ J _ y . , fc

* Pfkl. i49 : 5. t Ut Altxandri caufa iis ^ui illarh fcirc cupiurit patefiat: Judicatus eft Epbejt&b i£milio Frontino Proconfuleynon propter profeflionem nomen,fed propter perpetrata latrocinia, cim ]«m effct prevaricator (&jroditor.) Evfthmft.Etdef.l. 4. *. 18.

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But leaving thefe, if they will be filthy, to their Filthinefe ftil), let us (to whofe Fidelity the Lord hath committed his true Faith, as a precious * depofitum) pray unto God, that we may lead a holy Life, aofwerable to our holy Faith, in Piety to Cbrtfi, and Obedience to our b King ; that if our Saviour (hall ever count us c worthy that honour to/offer Martyrdom for his Gqfpefs fake,- be it by open burning at the Stake, as in Queen Mary*/ Days, or by fecret Murtherim^ as in the Inquifition houfe ; or by outragious mafjacring, as in the Parifian Mtt-tins; in being blown uf with Gunpowder, as was intended in the Parliameni-houfe : We may have Grace to pray for the Affiftance of his holy Spirit, fo to ftrengthen our Frailty^ and to defend his Caufe, as that we iflay Teal with our deaths the EvangeUcd Truth which we have profeffed in our Lives :That in the Days of our Lives we may be d M#i by his Word 1 in the D*y of Death be blefled in the Lord, and in the Day of Judgment be the c blefled of his father; * Even fo grant % Lordjefu*. Amen.

A Divine Colloquy between the Soul and her Saviour\ concerning the Bffc&ual Merits cf his dolorous Paffion.

Soul.

LOAD, wherefore didft thou tvsjh thy Difciples feet? Cbrijf. To teach thee how thou (houldft prqknre thy ielf to come to my Supper. •

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C. To teach thee Humility if thou wilt be my Diftiple.

S. Lord, wherefore didft thou before thy Death inftitute h thy laft Supper >

C. That thou mighteft the better remember my Death, and be allured that all the Merits thereof are thine.

S. Lord, wherefore wouldft thou go tofuch a place, where c Judas knew to find thee ?

C. That thou mighteft know that I went as willingly to fuffer for thy Sin, as ever thou wenteft to any place to commit a Sin.

S. Lord, wherefore wouldft thou begin thy Pajlon in a * Garden ?

C. Becaufe that in a c Garden thy Sita took firft Beginning.

& Lord, wherefore did thy three feleS Difiiples fall f &f a ft *fl**P* when thou beganft to fall into tin Jgony ?

C. To fliew, that I 8 alone wrought the Work of thy Redemption.

S. Lord, why were there fo many h Plots and Snares laid for tbee<?

C. That I might make thee to efcape' 1 all the Snares of thy ghoftly Hunter.

S. Lord, why Jhouldft tboitfufer k Judas (betraying thee) to kifs thee ?

C. That by enduring the Words of dijfembling Lips., I might there begin to expiate Sin, where Satan\ firft brought it into the World. m

S. Lord, why wouldft thou be m fold for thirty pieces of filver?

C. That I might free thee from perpetual Bondage.

S. Lord, why didft thou "pray with Juch ftrong cryinf and Tears £

'John 13. 4! b Luke 22.19,10. c John 18.1. d Johnx8. 1. c Gen. 3.3. f Mat 26.40. slfa. 63. $. 8 Mac. 20*.4. l Pial. 1247. k Matth. 16. 49. ? Gen. 3.4, 5- m Match. 27. }• * Match. 26.39.

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C. That 1 might quench the Pmry of God's jfc/i«, whkh was fb fiercely Kindled againft thee.

S. Lord, v£y v*/ f60* y© * 4/ra£, «i caft into fab an Jgony ? '

C. That fullering the Wrath due to thy Sins, thou mighfft be more fecure in thy Death, and find more Comfort in thy Croffes.

5. Lord, wherefore didftthornpray Jb h oft, and foear-fteJHj that the Cup might pafs from thee.

C. That thou mightelt perceive the Horror of that « Cmfe and Wrath, which being doe to tbj Shu, I was thai to drink and endure for thee.

S. Lord, wherefore didft thou after thy vnlb , d fib-met thy WiUtotbe JTiBoftby Father}

C. To teach thee what thou fhould'ft do in all thy Affii&ions* and bow willingly thou fhould'ft yield to bear with Patience that Crqls, which thou feeft to ctne ftom the juft Hand of thy heavenly Father.

5. Lord, wherefore didft thou c fweat fucb drops of Water and Blood?

C. That 1 might cleanfe thee from thy ftom and bloody fpots.

£. Lord, *Aj Jbouiitfl thou be taken f pfcir rios Viigbfft have efcaped thine enemies?

C. That thy fpiritual Enemies (hould not take thee, and caft thee into the s Prifon of utter Darknefs. .

£ Lord, wherefore wouldfi thou be h forfahen of all tbj Difciples ?

C. That I might reconcile thee unto God, of whom thou waft forfaken for thy Sins.

iS. Lord, wherefore wouldfl thou [ ftandtobeapprebendei alone ?

C. To (hew thee that my Love of thy Salvation was more than the Love of all my Difciples.

•« Luke i2. 44. b Matth. 2$. 39. &41.44, cGal. 3, 13. * Luke 2.42. c Luke 3.1. 44- * Luke 2a. 54. 6 Matth, 5. 25. Mat. 22.13.

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<S. Lord, wherefore was the « jmOT£ ittoi ong&t by the Souldiers^ and mftript of bislinnen, who came out of his bei^ hearing the fiir at thy avprebenfipn and leading to thp * BghPrieft}

C. To (hew their Outrage in apprehending me, and. my Power in preserving out of their outragious Hands, all my Difdpks, who otherwife had been worji handled by them, than was thatyoiwg Man

S. Lord, wherefore wouldft thou b be bound ?

C. That I might loole the Cords of thine Iniquities.

S. Lord, why waft thou « denied of Peter ?

C. That I might confer* thee before my Father, and thou mightft learn, that there is no Truft in Man, and. that Salvation proceeds of my meer Mercy.

S. Lord, wherefore wouldft thou bring Peter to Regen* tance-by the d crowing of a Cock ?

C. That none fliould delpife the Means which God hath appointed for their Canverfiob, thongh they feem never fo mean.

S m Lord, wherefore didft thou at the *GochCrowing turn and look upon Peter?

C. Becaufethou might'ft know, that without thp help of my Grace, no Means can turn a Sinner unto Goi, when he is once falPn from him.

S. Lord, wherefore waft thou f covered with a purple Robe?

C. That thou might'ft perceive that it was I that did away thy fcarlet Sins ?

S. Lord, wherefore wouldft thou be g crowned wilbTborns£

C. That by wearing Tbqrns^ .the Firft Fruits of the Curfe, it might appear, that it is I which take away the Sins and Curfe of the World, and crown thee with the h Crown of Life and Glory.

S. Lord, wherejore was a { Reed put into thy Hand ?

•Mark 14. 51,5a. *Matth.27.2. «Luke a2.57.5fr,60. dMatth-26.74^75? c Lukeaa.tfi. »John 19,5- • Ifii i.i€U * Matth.27.2j. • X Pet 5.4, Rev. 2* lo, kMatth.27.20.

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C. That it might appear that I came not to * break the BrmfedReedf

S. Lotdjpberefore waff thou b mocked of the Jews ?

C, That thou might'ft infult over Devils, who other*, wile would have mock'd thee, as the c Pbiliftines did

SatUgfott.

S. Lord, wherefore wouldfi thou have tbj blejfed Face defied with* Spittle?

C. That I may cleanfe tby Face from tbejbame ofSh ?

S. Wherefore* Lord, were tby Eyes bood-winfcd with a 'Veil?

C. That thy Ipiritual Blindnefs being retrtov'd, thou fttighrft behold the Face of my Father in Heaven,

S. Lord, wberefore did they f buffet thee with Fifis^ ad beat tbee with t Staves ?

C. That thou might'ft be freed from the Strokes and Tearing* of infernal Fiends.

S. Lord, wherefore wouldfi thou be * revikd ? .. C. That God. might ipeak Peace unto thee by his Word ahd Spirit.

f, . Lord, wberefore was tby l Face disfigured with Blows Blood?

C. That thy Face might (hine glorious as the k Angth |n tfeaven*

£ 4 Lotd, wberefore wouldfi thou be fo cruelly x fcourgei?

C. That thou might'ft be freed from the Sting ofOm-fciertce, and Whips of everlafting Torments ?

S. Lord, wherefore would"ft thou be arraigned at m Pilate'* Bar ?

C. That thou migh^ft at the Laft Day be acquitted before my Judgment-feat.

£ Lord, wberefore wouWfi thou be n faljly accufed?

C. That thou fhpuld'ft not be juftly condemn'd.

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& Lord, wherefore wmld'ft tbou be * termi over to be condemned by ajhange Judge ?

C. That thou being redeemed from the Captivity of a hellifh Tyrant, raight'ft be reftoxed to God, whole own thou art by right.

S. Wherefore, 0 Cbrift, diifi thou acknowledge, that Pilate had b Power over thee from above i

C. That Antichrifi y under pretence of being my Vicar, fhould not « exalt bimfelf above all d Principalities and Powers.

S. Lord, why wouVTft thou fufer thy Pafim % wide* * Pontius Pilate, being a Roman Prefdent to the Csfiir of Rome ?

C. To (hew, that the Cafarian and Pontifician Polity of f Rome fhould chiefly perfecute my Church, and % crucify me in my Members.

S. But why., Lord, wouhTJt thou be h condemned? C. That the Law being condemned in nje, thou might^ft not be condemned by it. ^ .'.

S. But why waft tbou condemned, feeing notbipg could be x proved again fi thee ? r

C. That thou might'ft knovir, that it was not for mj Faults, but for thine, that 1 fuffered.

S. Lord, wherefore waS tbou led to k fufer out of tie City?

C. That I might, bring thee to reft in the heavenly City.

S. Lord, why did the Jews compel Simon of Cyrene, coming out of the l Field, to carry thy Crofs ?

C. To fhew the Weaknefr whereunto the Burden of thy Sins brought me, and what muft be every Chriftian's Cafe; which goeth out of the Field of this World, towards the heavenly Jerufalem.

■ 1 1 . 11 1 1 1 . 1 j 1 ■

* Matth. 27. a. bJohn 19. 11. c Tit. 3.1.4 Rom. 13. i. 1 Pet, ; 2.13,14. c Luke 23.1, 2. John 10.13, &c. f Note veB^ Rev.n.8. . <rwrfRev.17.5-6. SJohn 19.16. b Luke 23.24. Rom. 8. 3. *Mac.

*7 24. John 19. 6. * Matth. 27.33. Heb.13.12. * Luke 23.26.

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& Lord, v&y »*# tie* * ftripped of thy Garments *

C. That thou might'ft lee how I forfook aS to redeem thee.

SI Lord, wherefore woulfft thou be * lifted upon the Crqfs?

C. That I might lift thee op with me to Heaven.

S. Lord, wherefore didft thou c bang upon a curfedtree?

C. That I might fitisfy for thy Sin committed in eating the d forbidden Fruit of a Tree.

S. Lord, wherefore wouWft thou bang between two « Thieves ?

C. That thou my dear Soul might'ft have place in the midft of heavenly Angels.

• S. Lord, wherefore were thy Hands and Feet f nailed totbeCrofs?

C To enlarge thy Hands to do the Works of Righ-teoufhels; and to let thy Feet at Liberty to walk in the ways of Peace.

S. Lord, wherefore did tbey crucifie thee in Golgotha, the place of s dead Mens Soub ?

C.To allure thee that my Death is Life unto the Deal

S. Lord, why d\d not the Soldiers h divide thy feamlefs Coat?

C. To (hew that my Church is One, without Rent or Scbifm.

$. Lord, wberefori didft thou tafte l Vinegar and GaS ?

C. That thou might'ft eat the Bread of Angels, and drink the Water of Life.

S. Lord, why faidfl thou upon the Crofs, k k isfinijbed?

C. That thou might'ft know that by my Death, the l Law was fulfilled, and thy Redemption effe&ed.

$. Lord, wby didft thou cry out upon the Crofs, 4 m U) God, nty God, why baft thou forfalen ml

\ John 19.23. fc Luke 25.33. « ibid. d Gen. 2.17. e Luke' aj.M. f Pikl. 12.16. Johft 20. 2?. * Matth. 27. 33. h John 19.24. Up. ?7-34- *Johni9-3°- ' Rom. jo.*; 2 Cor.j. 13. ■?Mark if " ;

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C. Left thou being foriaken of God, fhouldft have been driven to cry in the Pains of Hell, wo and alas, for evermore*

S. Lord, wherefore was there fucb a general * Darbtefi, when thou iiifi fifffer and cry out won the Crofs ?

C. That thou might?ft fee an Image of thofe hellilh Pains which I fufferd, to deliver thee from the eqdlefs Pains of Hell, and everlafting Chains of Darknefc

S. Lord, why would'f thou have thy b Arms naiVd abroad?

C. That I might embrace thee more lpvingly, my

fweet Soul. .«..,., ,

S. Lord, why did the Thief that never c wrought Gooi before* obtain Paradice upon fo Jhort Repentance ?

C. That thou may'ft fee the Power of my Death to forgive them that repent, that no Sinner needs defpair. S. Lord, why did pot the other d Thief which banged as near thee, obtain the lihe Mercy?

C. Becaufe I * leave whom I wiU^ to harden themfelves in themfelves, to Deftruftion, that all fliould fear, and none prefume.

S. Lord, wherefore didfi thou cry with fucb a f loud and pong Voice in yielding, up the Qhcfi ?

G. That it might appear s that no Man took my Life from me^ hut that I laid it down of my felf

S. Lord, wherefore didfi thou h commend thy Soul into thy Father's (lands ?

C. To teach thee what thou fliould'ft do, being to \ depart this Life.

S. Lord, wherefore was the Veil of the k Temple rent in twain at thy Death ?

C. To (hew that the Levitical Law fhould be no longer a l Partition JVall between Jews and Gentiles^ and that the Way to Heaven is now open to all BeUevers ?

* Matth. 27- 45- * * ? ct - * *'. J u . dc v * £ C Luke **• 43-* Luke aj. 39. c Rom. p. J|8. f Macth. 27.50. 8John 10.18. h Lt*c n* 46 * Jofep *J- «*• * Matth. 27. st. \ Eph. 2.14.

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S. Lord, wherefore did the Earth quake, a oxi t£* Stones cleave at thy Death ? *

C. For Horror to bear her Lord dying, and to upbraid the cruel Hardneis of Sinners Hearts.

S. Lord, wherefore did not the Soldiers b break thy legs % as they did the Thieves who hanged at thy right and left Hand ?

C. That thou mightlt know that they had not Power to do any more unto me than the Scripture had foretold that they (hould do, and I fliould fufier fo lave thee.

S. Lord, wherefore was thy fide opened with a Spear ?

C. That thou might'ft have way to come nearer my Heart.

S, Lord, wherefore ran thereout of thy precious Side Blood and Water* t

C. To affuae thee that I was flain indeed, feeing my Heart-blood gufted out, and the c Water which com-pafled my Heart flowed forth after it, which once fpfo % Wan mutt needs die. I

.. S. Lord, wherefore ran the Blood firft by d it felf and the Water afterwards by it felfc out of thy bkffed Wound? . C. To allure thee of Two Things: ^, v That by my Blood (bedding, Jufiification and SanSification were effected to five thee. 2dly> That my Spirit by the con-fcionabie ufe of th$ Water in Baptifn^ and Blood in the Eucharifi y will effe& in' thee Rigbteoufnefs and Holinefs, by which thou (halt ghrifie me.

S. Lord, wherefore jdid the e Graves open at thy Death >

C. To fignify, that Death by my Death, had now receiv'd his Death's Wound, and was overcome.

S. Lord, wherefore wonldfi thou be s burfd?

a Matth.27.5i. b Exod.i2.46. Johni9.j3. John io.34. c There is about Man's Heart a Skin called Pericardium, containing W% ter, which cools and moiftens the Heart, left it fhouJd be fcorched with continual Motion. This Skin once pierced, Man cannot live* Columb. jfnatom. 1. 7* Horjf.dtnot. human l.i, Exerc. 8. q. J. d i Jofen 5.6. e Matth. 27.52. f'Matth. 27,60.

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C. That thy Sins might never rife *p to Judgment againft thee.

5, Lord, wherefore would/} thou be burfd by two ficb honourable a Senators as Nicodemus and Jofeph of Ari-mathaea >

C. That the Truth of .my Death (the Caufe of thy Life) might more evidently appear unto all.

S. Lord, wherefore waft thou burfd in a h New Sepulchre, wherein was never Man laid ?

C. That it might appear that I, and not another arole* and that by my own Power, and not another's Verttae * like him who reviv'd at the touching of Elijba s Bones.

S. Lord, wherefore didft thou c raifeup thy Body again ? . C That thou may'ft be aflur'd that thy Sim are difc charg'd, and that thou art juftify'd.

S.Xord, wherefore did fo many Bodies * of thy Saints (which Jlept) arife at thy RefurreSion ?

C. To give thee Affurance, that all the Saints fha8 arife, by Virtue of my Refurre&ion at the laft Day.

S. Lord, what Jhatl 1 c render unto thee for all theft Benefits?

<?. Love thy Creator, and become a new Creature.

The SouPs Colliloquy ravifbed in Contemplation of the Paffion of our Lord.

WHat hadft thou done, 0 my fweet Saviour, and ever-bleffed Redeemer, that thou waft thus betrayed of Judas, fold of the Jews, apprehended as a Malefactor, and led bound as a Lamb to the Slaughter > What Evil hadft thou committed, that thou fhouldft be thus openly arraigned, accufed falfly and uniuftly, condemned before Annas and Caiaphas, the Jewijh Priefc at the Judgment Seat of Pilate', the Roman Prefident >

* Matth. 27. 57. John 19. 39>4°- * John 19. c 2 Kings 13.21. Matth. 28.6. Rom.4.25. <* Aps 1731* « Hal. 116. is. Gal.tf.17.

». *John 19.41. Matth. 27.60.

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What was thine Offence ? Or to whom didft thou ever Wrong? That thou fhouldft be thus pitifully fcourgei with Whips, crowned with Thorns, fccffed with Flouts, reviled with Words, buffeted with Fills, and beaten with Staves > O Lord, what didft thou deferve to have thy Bleffed Face fpit upon, and covered as it were with Shame? To have thy Garments parted, thy Hands and Feet nailed to the Crofs ? To be lifted upon the curfed Tree, to be cfucify'd among Thieves, and made to taft Gall and Vinegar: And in thy deadly Extremity, to endure fuch a Sea of God's Wrath, that made thee to cry out, as if thou hadft been forfaken of God thy Father; Yea, to have thy innocent Heart pierc'd with a cruel Spear, and thy precious Blood to be fpilt before thy bleffed Mother's Eyes ? Sweet Saviour, how much waft thou tormented to endure all this, feeing I am fo much amaz'd to think upon it! I enquire for thy Offence, but I can find none in thee $ no, nor fo much as guile to have been found in thy mouth. Thy Enemies are challeng'd, and none of them dare rebuke thee of Sin $ thy Accufers (that are fuborn'd) agree not in their Wit-nefe-, the Judge that condemns thee, openly cleareth thy Innocency 5 his * Wife fends him word (he was warned in a Dream that thou waft a juft M*n, and therefore (hould take heed of doing Injuftice unto thee. The Centurion that Executed thee, confefs'd thee of a truth to be both a juft Man, and the very Jon of God. ( lie Thief that hanged with thee juftifieth thee, that thou baft done nothing amifs. What is the eaufe then, 0 Lord, of this thy cruel Ignpminy, Pafl&on and Death? I, O Lord, I am the caufe of thefe thy Sorrows, my Sins wrought thy Shaye, my Iniquities are the occafion

« of thy Injuries. I have committed the Fault, and thou art plagued for the Offence h I am guilty, and thou art

, arraigned •, I committed the Sin, and thou fuiFered'lt

Matth. 27.9.

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the death $ I have done the Crime, and thou harigeft on the Crofs: Oh the decpnefe of God's Love! Oh the wonderful Difpofition of heavenly Grace! Oh the un-meafurable Meafure of Divine Mercy! the wicked tranf-greffeth, and the Juft is punifhed •, the Guilty let efcape> and ithe Innocent is arraigned 5 the MalefaSor is acquitted, and the barmlefs condemned * what the evil Man defervetb, the good Man fuffereth $ the Servant doth the Fault, the Mafier endures the Strokes. What fhall I lay ? Man finneth, and God dieth. 0 Son of God! who can Efficiently exprefs thy Love, or commend thy Vity, ox extol thy Praife ? I was proud, and thou arc bumble $ I was difobedhnt, and thou becam'ft obedient-, 1 did eat the forbidden Fruit, and thou didft hang on the curfed Tree-, I played the glutton, and thou didft faft, evil Concupifcence drew me to eat the pleafant Apple, andperfeS Charity led thee to drink of the bitter Cup 5 I eflayed the fweetnefi of the JRri/fr, and thou didft tatte the bkternefs of the Gall. Jbolifh Eve fmiled when I laughed * but blefled Mary wept when thy Heart bled and died. O my God, here I fee thy Goodnefs, and my Badnefs * thy JuSice, and my InjuSke, the Impiety of my Flefh, and the Piety of thy Nature. And now, O blefled Lord, thou haft endured all this for my lake; what JhaU 1render unto thee for all thy Benefits bellowed upon me a finfui Soul > Indeed, Lord, I acknowledge, that Lowe thee already for my Creation more than I am able to pay: For I am in that refpefl: bound, with all my Powers and Afle&ions to love and adore thee. If I owed my Jelf unto thee for giving me my felf, in my Creation, what (hall bnow render thee for giving thy felfiot me to fo cruel a Death, to procure my Redemption? Great was the Benefit that thou wouldft create me of nothing: But what Tongu? can exprefs the Great* nefs of this Grace, that thou didft redeem me with fo dear a Price, when I was worfe than nothing > Surely, Lord, If I cannot pay the Thanh I owe thee (and who

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can pay thee, who beSoweft tby Graces without reJpeS of ment or regard of meafure *) it is the abundance of thy Bleffings that makes me fuch a Bankrupt, chat I am lo £ur unable to pay the Principal, that I cannot poffiblypq Jo utucb as the Intereft of thy Love.

But, O my Lord, thou knoweft, that fihce the lofc of thy Image (by the Fall of my unhappy Parents) I cannot love thee with all my Might, and Mind, as I fliould *, therefore as tbou didft firit caft thy Love upon me, when I was a Child of Wrath, and a lump of the loft and condemned World \ fo now, I befeech thee, fhed abroad thy Love by thy Spirit, thro' all my Faculties and AfFe&ions \ that tho' I can never pay thee in that meafure of Love which thou haft deferved, yet I may endeavour to repay thee in fuch a manner, as thou vouchfafeft to accept in Mercy : That I may in truth of Heart love my Neighbour for thy fake, and love thee above all, for thine own lake. Let nothing be plca-fant unto me, but that which is pleafag unto thee. And fweet Saviour, fuffer me never to be loft or caft away, whom thou Tialt bought fo dearly with thine own moft precious Blood. 0 Lord, let me never forget thine infinite Love, and this unfpeakable Benefit of nay Redemption*, without which, it had been better for me never to have been, than to have any Being.

And feeing that thou haft vouchfafed me the Affi-ftance of thy hoi/ Spirit -, fuffer me, O heavenly Fa* tber, vyho art the Father of Spirits, in the Mediation of thy Son, to fpeak a few Words in the Eon of my lord* If thou, O Father, defpifeft me for my Iniquities, as I have deferved*, yet be merciful unto me for the Merits of thy Son, who fo much for me hath fuf-fered. What if thou feeft nothing in me but nnfery, which might move Anger and Pafion ? yet behold the Merits of thy Son, and thou (halt fee enough to move thee to Mercy and Compajlon. Behold the Myfteryoi his Incarnation, and remit the Mifery of my Tranfgref fion. And as oft as the Wounds of tby Son appear

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*n thy fight, O let the Fb« of my Sins be hid from thy Pitfence. As oft as the rednefi of his Blood glitters in thy Eyes, O lee the guiltinefi of my Sins Jbe blotted out of • thy Book. The wantonnefs of my FUJI) provokes thee to Wrath, O let the Chaftity of his Flejb perfwade thee to Mercy * that as my FUJI) feduced me to Sin, fo his Flejb may reduce «je into thy Favour. My Disobedience hath deferved shjreat Revenge > but his Obedience merits a greater Weight of Mercy : For what can Man deferve to fuffer, which God, made Man, cannot merit to have forgiven ? When I confider the greatneis of thy Paffion, then do I fee the trt^nefs of that laying: Thai; Chrift came into the World to fave the chiefeft Sinners. Dareft thou, O Grin, fiy that thy Sins are greater than may be forgiven ? Thou lieft like a Murderer, the Mercies of one Chrift are able to forgive a world of Cains, if they'll believe and repent. 4 The 4 Sins of all Sinners are finite, the Mercies of God are c infinite. Therefore^ 0 Father, for the Death and

* Paffion's fake, which thy Son Jefus Chrift has fuf-' feted for me, and I have now remembred to thee ; € pardon and forgive thou unto me all my Sins, and € deliver me from the Curie and Vengeance which they c have juftly deferv'd, and thro' his Merits, make me,

* O Lord, a Partaker of thy Mercy. It is thy Mercy

* that 1 fo earheftly knock for: Neither fhall my Im-

* portunity ceaie to call, and knock, with the Man c that would borrow the Loaves, until thou arife, and c open unto me thy Gates of Grace. And if thou c wilt not beftow on me thy Loaves, yet, © Lord, € deny me not the Crumbs of thy Mercy, and thofe ( (hall fuffice thy hungry Hand-maid. And feeing thou ' requireft nothing for thy Benefits, but that I love c thee in-the Truth of my inward Heart (whereof € a New Creature is the trueft outward Teftimony)

* and that it is as eafy for thee to make me a new 1

* Creature, as to bid me to be fuch: Create in me,- O

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' Chriftj a new Heart, and renew in me a right

* Spirit ,\and then thou (hale fee how Cmortify. ' ing Old Aiam and his corrupt Lilfts) I will c ferve thee as thy new Creature, in a new Life,

* after a new way, with a new Tongue, and new ' Manners, with new Words, and new Works,

* to the glory of thy Name, and the winning ' other finful Souls to thy Faith, by my devout

* Example. Keep me for ever; O my Saviour, ' from the Torments of Hell, and Tyranny of

* the Devil. Aqd when I am to depart this ' Life, fend thy holy Angels to carry me, as they < did the Soul of Lazarus\ into thy Kingdom^

* Receive me into that joyful Paradice, which 4 thou didft promife to the -penitent Thief, who

* at his laft Gafp upon the Crofs fo devoutly

* begg'd thy Mercy, and Admiffion into thy

* Kingdom. Grant this, O Chrift, for thy own

* Name's Sake, to whom (as is raoft due/1 af-' cribe-all Glory and Honour, Praife and Domi-

* nion, both now and for ever.

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