TO THE HIGH AND mighty Prince CHARLES, Prince of WALES.  
CHRIST JESUS, the 
a 1 Tim. 6.15. Apoc. 17.14.  PRINCE of Princes, bless your Highness with length of days, and an increase of all Graces, which may make you truly prosperous in this life, and eternally happy in that which is to come.  
jonathan shot 
b 1 Sam. 20 20.  three Arrows to drive David further off from Saul's fury: and this is the third Epistle which I have written to draw your Highness nearer to God's favour, by directing your heart to begin (like josiah) in your 
c 2 Chron. 34.3▪  youth to seek after the GOD of DAVID (and of JACOB) your Father: Not, but that I know, that your Highness doth this without mine admonition; but because I 
* Qui monet ut facias quod iam facis: ipse monendo, laudat, & hortatu comprobat actae suo.  would with the Apostle, have you, to 
d Cor. 8.7.  abound in every Grace, in faith and knowledge, and in all diligence, and in your love to God's Service and true Religion. Never was there more need of plain and unfeigned Admonitions: for the Comic in that saying seems but to have prophesied of our times, Obsequium amicos, veritas odium parit. And no marvel; seeing that we are fallen into the dregs of Time, which being the last, must needs be the worst days. And how can there be worse, seeing Vanity knows not how to be vainer, nor Wickedness how to be more wicked? And whereas heretofore those have been counted most holy, who have showed themselves most zealous in their Religion: they are now reputed most discreet, who can make the least profession of their Faith. And that these are the last days, appears evidently; because that Security of men's eternal state hath so overwhelmed (as CHRIST foretold it should) all sorts: 
Mat. 25.1. etc.  that most who now live, 
2 Tim. 3.4  are become lovers of pleasures more than lovers of God. And of those who pretend to love God. O GOD, what sanctified heart can but bleed to behold how seldom they come to prayers? how irreverently they hear God's Word? what strangers they are at the Lords Table? what assiduous spectators they are at stage-plays? where being Christians, they can sport themselves to hear the Vassals of the 
* Exemplun accidit Domino test●▪ mu●ieris quae Theatrum ae●●ij●, & inde cum Daemonio redij● Itaque in e●orcismo cum oneraretur immundus spiritus, quod ausus est fide●em aggredi: constantèr & iustissimè quidem (inquit) feci, in meo eam inveni. Tert. de spect. lib. cap. 26.  Devil scoffing Religion, and blasphemously abusing phrases of holy Scripture on their Stages: as familiarly as they use their Tabaccopipes in their bibbing-houses. 
Therefore Tertullian in cap. 26. calls the Stage diaboli Ecclesiam, and cathedram pestilentiarum.  So that he who would now adays seek in most Christians, for the power, shall scarce almost find the very show of godliness. Never was there more sinning, never less remorse for sin. Never was the judge nearer to come, 
jam 5 9 Apo. 22.20.  never was there so little preparation for his coming. And if the Bridegroom should now come; how many (who think themselves wise enough, and full of all knowledge) would be found foolish Virgins, without one drop of the Oil of saving Faith in their lamps? 
Mat. 25.8.  For the greatest wisdom of most men in this age; consists in being wise, first, to deceive others, and in the end, to deceive themselves.  
And if sometimes some good Book haps into their hands; or some good motion comes into their heads, whereby they are put in mind to consider the uncertainty of this life present; or how weak assurance they have of eternal life if this were ended: and how they have some secret sins, for which they must needs repent here, or be punished for them in Hell hereafter▪ Security then forthwith whispers the Hypocrite in the Ear, that though it be fit to think of these things; yet, It is not yet time, and that he is yet young enough (though he cannot but know that many millions as young as himself, are already in hell, for want of timely Repentance,) Presumption warrants him in the other Ear, that he may have time hereafter at his leisure to repent: and that howsoever others die, yet he is far enough from death, and therefore may boldly take yet a longer time to enjoy his sweet pleasures, and to increase his wealth and greatness. And hereupon, 
Prou. 6.10.  like Salomon's Sluggard, he yields himself to a little more sleep, a little more slumber, a little more folding of the hands to sleep in his former sins: till at last; Despair (Securities ugly handmaid) comes in unlooked for, & shows him his Hourglass, dolefully telling him, that his time is past, and that nothing now remains but to die and be damned. Let not this seem strange to any, for too many have found it too true: & more without more grace, are like to be thus soothed to their end; and in the end snared to their endless perdition.  
In my desire therefore of the common salvation; 
Jude ver. 3  but especially of your highness everlasting Welfare: I have endeavoured to extract out of the Chaos of endless Controversies, the old Practice of true PIETY, which flourished before these Controversies were hatched; which my poor labours in a short while comes now forth again the third time, under the gracious protection of your highness favour; and by their entertainment seem not to be altogether unwelcome to the Church of Christ. If to be pious, hath in all ages been held true honour; how much more honourable is it, in so impious an age, to be the true Patron and Pattern of Piety? Piety made David, Solomon, jehosaphat, Ezechias, josias, Zerubbabel, Constantine, Theodosidus, Edward the 6. Queen Elizabeth, Prince Henry, and other religious Princes, to be so honoured: that their names (since their deaths) smells in the Church of GOD, like a precious ointment, 
Eccles. 7.3 Ecclus. 49.1.  and their remembrance is sweet as Honey in all mouths, and as Music at a banquet of Wine: when as the lives of others, who have been godless and irreligious Princes; do rot and stink in the memory of God's people. 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?  
It is Piety that enbalmes a Prince his good name, and make his face to shine before men, and glorifieth his Soul among Angels. 
Exod. 34.29.30.  For as Moses face by often talking with GOD shined in the eyes of the People: so by frequent praying (which is our talking with God) and hearing the Word (which is Gods speaking unto us) we shall be changed from glory to glory, 
2 Cor. 3.18  by the Spirit of the Lord, to the Image of the Lord. And seeing this life is uncertain to all; (especially to Princes) What argument is more fit both for Princes and People to study; then that which teacheth sinful man to deny himself by mortifying his corruption: that he may enjoy Christ the Author of his salvation? To renounce these false and momentany pleasures of the world, that he may attain to the true and eternal joys of Heaven? & to make them truly honourable before God in Piety, who are now only honourable before men in vanity? What charges soever we spend in earthly vanities, for the most part, they either die before us, or we shortly die after them: but what we spend, like 
* Mat. 26.13  Mary, in the Practice of Piety, shall remain our true memorial for ever. For, 
a 1 Tim. 4 8.  Piety hath the promise of this life, and of that which shall never end. But 
b Principibus ad salutem so a satis verae est Pietas: abs que illa verò nihil est vel exercitus, vel im●eratoris fortitudo, vel apparatus reliquus Zozom. Eccle. hist. lib. 9 cap. 1  without Piety▪ there is no internal comfort to be found in Conscience, nor external peace to be looked for in the World, nor any eternal happiness to be hoped for in Heaven. How can Piety but promise to herself a zealous Patron of your Highness, being the sole Son and Heir of so gracious and great a Monarch, who is not only the defender of the faith by Title: but also a defender of the Faith in truth, as the Christian World hath taken notice, by his learned confuting of Bellarmine's overspreading Heresies: and his suppressing in the blade of Vorstius Athean blasphemies? And how easy it is for your Highness to equal, if not to exceed all that went before you in Grace and greatness, if you do but set your heart to seek and to serve God, considering how religiously your Highness hath been educated by godly and virtuous Governors and Tutors: 
The Honourable Sir. Robert Carey Knight, and the religious Lady Carey his Wife. Mr. Thomas Murray. Sir james Fullerton.  as also that you live in such a time, wherein God's providence and the King's religious care, have placed over this Church (to the unspeakable comfort thereof) another venerable jehoiada, that doth good in our Israel, both towards God, and towards his house: 
2 Chron. 24.16.  of whom your Highness at all times, in all doubts, may learn the sincerity of Religion, for the Salvation of your inward Soul, and the wisest counsel for the direction of your outward state. And let that Exhortation of David to his Son Solomon be ever in your Princely mind. 
1 Chron. 28.9.  And thou Solomon my Son, know thou the GOD of thy Father, and serve him with a perfect heart, and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever.  
To help you the better to seek and to serve this GOD Almighty, who must be your chief Protector in life, and only Comfort in death: I here once again, on my bended knees, offer my old Mite new stamped into your highness hands: daily for your Highness offering up unto the most HIGH, my humblest prayers, that as you grow in age and stature: 
Luk. 2.52.  so you may (like your Master) increase in Wisdom and favour, with God and all good men. This suit will I never cease: In all other matters I will ever rest  
Your highness humble Servant, during life, to be commanded. Lewes Bayly.   

Ad CAROLUM Principem.  
TOlle Malos, extol Pios, cognosce Teipsum.  
Sacra tene, Paci consule, disce pati.   

To the devout READER.  
I Had not purposed to enlarge the last Edition, save that the importunity of many devoutly disposed, prevailed with me, to add some points, and to amplify others. To satisfy whose godly requests, I have done my best endeavour: and with all finished all that I intend in this argument. If thou shalt hereby reap any more profit, give God the more praise: and remember him in thy Prayers, who hath vowed both his life and his labours to further thy salvation as his own. Farewell in the Lord jesus.   

The chief Contents of this BOOK.  

1 A Plain description of God, in respect of his Essence, Persons, and Attributes: so far as every Christian should competently endeavour to learn and know: with sundry sweet observations and meditations thereupon. page 5  
2 Meditations setting forth the miseries of a man in life and death, that is not reconciled to God in Christ. page 75  
3 Meditations of the blessed state both in life and death, of a man that is reconciled to GOD in Christ: wherein thou shalt find not a few things worthy the reading and observation. page 131  
4 Meditations on 7. hindrances which keep back a sinner from the Practice of Piety: necessary to be read of all, but especially of carnal Gospelers in this age. 222  
5 How to begin the morning with pious M●ditations and prayers. 300  
6 How to read the Bible with profit & ease once over every year. 310  
7 A Morning prayer. 320 

Another shorter Prayer for the Morning. 343  
Another brief Morning Prayer. 352    
8 Meditations how to walk with God all the day. 355 

Especially how to guide thy thoughts. ibid.  
Thy words. 368  
Thy Actions. 379    
9 Meditations for the Evening. 397  
10 An Evening Prayer. 405 

Another shorter evening Prayer. 420    
11 Things to be meditated upon as thou art going to bed. 426  
12 Meditations for a godly Householder. 430  
13 A morning prayer for a Family. 438  
14 Holy Meditations and Graces before and after dinner and supper. 450  
15 Rules to be observed in singing of Psalms. 464  
16 Evening Prayer for a Family. 468  
17 A religious discourse of the Sabbath day, wherein is proved, that the Sabbath was altered from the seventh to the first day of the week, not by human ordinance, but by Christ himself & his Apostles: that the fourth Commandment is perpetual and Moral under the new Testament, as well as under the old. And the true manner of sanctifying the Sabbath day is described out of the word of God. 481  
18 A Morning Prayer for the Sabbath day. 581  
19 An Evening Prayer for the Sabbath day. 614  
20 Meditations of the true manner of Fasting and giving of Alms, out of the word of God. 625  
21 The right manner of holy Feasting. 661  
22 Holy and devout Meditations of the worthy & reverent receiving of the Lords Supper. 664  
23 An humble Confession of sins before the holy Communion. 748  
24 A sweet soliloquy to be said a little before the receiving of the holy Sacrament. 753  
25 A Prayer to be said after the receiving of the holy Sacrament. 773  
26 Meditations how to behave thyself in the time of sickness. 794  
27 A Prayer when one begins to be sick. 797  
28 Directions for making thy Will, and setting thy house in order. 809  
29 A Prayer before taking of Physic. 818  
30 Meditations for one that is recovered from sickness. 842 

And a thanksgiving. 847    
31 Meditations for the sick, taken from the ends of God's chastisements. 822  
32 Meditations for one that is like to die. 856  
33 A Prayer to be said of one that is like to die. 872  
34 Comfortable Meditations against despair. 879  
35 Directions for those who come to visit the sick. 909  
36 A Prayer to be said for the sick. 916 

And choice scriptures to be read unto him. 924    
37 Consolations against impatiency in sickness. 926  
38 Consolations against the fear of death. 933  
39 7. sanctified thoughts, and so many spiritual sighs, fit for a sick man that is like to die. 942  
40 Of the comfortable use of true Absolution, and receiving of the Lords Supper, to the faithful and penitent before they depart this life, if they may conveniently be had. 956  
41 The last speech of a godly man dying. 976  
42 Meditations of Martyrdom: wherein is proved that those who die for Popery cannot be Christ's Martyrs. 979  
43 A divine Colloquy twixt Christ, and the Soul, concerning the virtue and efficacy of his dolorous passion. 995  
44 The Souls soliloquy unto Christ her Saviour. 1017    

THE PRACTICE OF PIETY.  
Directing a CHRISTIAN how to walk, that he may please God.  
WHo ever thou art, that lookest into this Book, never undertake to read it: unless thou first resolvest to become from thy heart, an unfeigned Practitioner of Piety. Yet read it, and that speedily: lest before thou hast read it over, God (by some unexpected death) cut thee off, for thine inveterate Impiety.  
The practice of Piety consists 

1 In knowing 

1 The essence of God, & that, in respect of 

1 The divers manner of being therein, which are 3. persons 

1 Father.  
2 Son.  
3 H. Ghost.    
2 The Attributes thereof, which are, either, 

Nominal: or,  
Real, 

1 Absolute, 

1 Simpleness.  
2 infiniteness.    
2 Relative, 

1 Life.  
2 Understanding.  
3 Will.  
4 Power  
5 Majesty.          
2 Thy own self, in respect of thy state of 

1 Corruption.  
2 Renovation.      
2 In glorifying God aright, 

1 By thy life, in dedicating thyself devoutly to serve him. 

Ordinarily, 

1 Privately in thine own person.  
2 Publicly, 

1 With thy family every day.  
2 With the Church on the Sabbath day.      
Extraordinarily, by 

Fasting.  
Feasting.      
2 By thy death in dying 

1 In the Lord.  
2 For the Lord.        
Unless that a man doth truly know God, 
Tum Deum amare libet, cum persuasum habemus ipsum esse Optimum Maximum, ubique, praesentem, omnia in nobis efficientem, eum in quo vivimus, movemur, sumus. Bucer. in Ps. 115.  he neither can, nor will worship him aright: for, how can a man love him, whom he knoweth not? and who will worship him, whose help a man thinks he needeth not? and how shall a man seek remedy by Grace, who never understood his misery by Nature? Therefore (saith the 
a Heb. 11.6.  Apostle) He that cometh to God, must believe that God is, and that he is a rewarder of them that seek him.  
And for as much as there can be no true Piety, 
Danda in primis opera est, ut Deum norimus, quotquot foelices esse volumus.  without the knowledge of GOD: nor any good practice without the knowledge of a man's own self: 
Quid noscis, si teipsum nescis?  we will therefore lay down the knowledge of God's Majesty, and man's misery, as the first and chiefest grounds of the practice of Piety.  

A plain Description of the Essence and Attributes of GOD, out of the holy Scriptures, so far forth as every CHRISTIAN must competently know, and necessarily believe, that will be saved.  

ALthough no Creature can define what God is, because he is 
a Psal. 145.3  incomprehensible, and 
b 1 Tim. 6.16.  dwelling in inaccessible light: yet it hath pleased his Majesty, to reveal himself in his Word unto us, so far, as our weak capacity can best conceive him. Thus:  
God, is that 
c Deut. 1.4. & 4.35. & 32.39. & 6.4. Isay 45.5.6.7.8. 1 Cor. 8.4. Ephes. 4.5.6 1 Tim. 2.5.  one 
d joh. 4.24. 2 Cor. 3.17.  spiritual and 
e 1 Kin. 8.27 Psal. 147.5.  infinitely 
f Deut. 32.4  perfect 
g Exod. 3.14  essence, whose being is 
h 1 Cor. 8.6. Act. 17.25. Rom. 11.36.  of himself eternally.  
In the Divine Essence, we are to consider two things: first, the divers manner of being therein: secondly, the Attributes thereof.  
The divers manner of being therein, are called 
1) Heb. 1.3.  Persons.  
A Person is a 
2) joh. 1.1. joh. 5.31.37 joh. 14.16.  distinct subsistence of the 
3) Col. 2.9. john 14.9.  whole Godhead.  
There are 
4) Gen. 1.26 3.22. & 11 7. Exod. 20.2. Hose. 1.4.7. Isa. 63 9.10. Zach. 3.2. Hag. 2.5.6. 1 john 5.7. Mat. 3.16.17 & 28.19. joh. 14.26. 2 Cor. 13.13  three Divine Persons, the Father, the Son and the Holy Ghost. These three Persons are not three several substances, but three distinct subsistences, or three divers manner of beings of 
* Singula sunt in singulis, & omnia in singulis, & singula in omnibus, et unum omnia. Aug. lib. 6. de Trinit. cap. ult.  one and the same Substance, and Divine Essence. So that a Person in the Godhead, is an individual understanding, and incommunicable Subsistence, living of it self, and not sustained by another.  
In the unity of the Godhead, there is a 
i Gen. 1.26. & 3.22. & 11.7. Isay 6.8.  plurality, which is not accidental, (for GOD is a most pure act, and admits no accidents:) nor essential: (for God is one essence only,) but 
* 
Personae divinitatis distinguntur personaliter, sive.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   personal.  
The Persons in this one essence are but three. In this 
§ Deus est indivisè, unus in Trinitate, & inconfusè trinus in unitate, justin. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mystery there is alius & alius, another and another: but not aliud & aliud, another thing, and another thing.  
The Divine Essence in itself, is neither divided nor distinguished. But the three Persons in the divine Essence, are distinguished among themselves three manner of ways: 

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

1 By their Names, thus:  
THe first Person is named the Father: first, in respect of his 
k Mat. 11.27 Mat. 3.17.  natural Son Christ: secondly, in respect of the Elect, his 
l Isa. 63.16. Eph. 3.14.15  adopted sons, that is, those, who being not his sons by Nature, are made his Sons by Grace.  
The second Person is named the 
m Pro. 30.4.  Son, because he is 
n Psal. 2.7, Heb. 1.5.  begotten of his 
o Heb. 1.3. Phil. 2.6.  Father's substance or nature: and he is called the Word: first, because the 
p Basil. sup. 1 Johan.  conception of a word in man's mind is the nearest thing, 
Sicut mens cogitando in seipsam reflectitur, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 internam gignit: ita mens illa aeterna, quae est Deus Pater, in seipsum intelligendo reflexa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeternum, modo ineffabili genuit. Et sicut exterior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interioris effigi●s quasi est: ●ita. aetern● ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeterni Patris imago est & maiestatis character, Heb. 1.3.  that in some sort can shadow unto us the manner how he is eternally begotten of his Father's substance: and in this respect he is also called the Wisdom of his Father, Prou. 8.12. Secondly, because that by 
q john 1.18. Jraen. lib. 4. cap. 14.  him, the Father hath from the beginning declared his Will for our salvation: hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Person speaking, with or by the Fathers. Thirdly, because he is the chief 
r Act. 10.43. Heb. 1.1. Lu. 24.27. joh. 5.45. Act. 3.22.23.24.  argument of all the Word of God, or that Word whereof GOD spoke when he promised the blessed Seed to the Fathers, under the old Testament.  
The third Person is named the 
s Isa. 63.10. 2 Cor. 13.13  holy Ghost: first, because he is 
t joh. 4.24. 2 Cor. 3.17.  spiritual without a body: secondly, because he is spired, and as it were, breathed from both the 
u joh. 20.21 22. Gal. 4.6. joh. 15.26.  Father and the Son, that is, proceedeth from them both. And he is called holy, both because he is 
x 1 Pet. 1.15.16.  holy in his own nature, and also the immediate 
y 2 Cor. 3.18. 1 Thes. 5.23 1 Pet. 1.2.  sanctifier of all Gods Elect people.   

2 By their Order, thus:  
THe Persons of the Godhead are either the Father, or those which are 
* Origo essentiae in divinis nulla est, origo Personari● locum habet in Filio, & Spiritu sancto. Pater enim est prior Filio non tempore sed ordine, Alsted.  of the Father.  
The Father is the 
a Mat. 28.19 1 john. 5.7.  first person of the glorious Trinity, 
* Ideo dicitur Pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  having neither his being nor beginning of any other, but of himself, begetting his Son and together with his Son, sending forth the Holy Ghost from everlasting. The Persons which are of the Father, are those, who in respect of their Personal existence have the whole Divine Essence eternally communicated unto them from the Father; and those are either from the Father alone, as the Son, or from the Father and the Son, as the Holy Ghost.  
The Son is the second person of the glorious Trinity, and the only begotten Son of his Father, not by Grace, but by Nature: having his 
b Filius Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quoad essentiam absolutam, est quidem a seipso, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sed ratione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive Esse personalis per aeternam generationem à Patre existit; ideoque non est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 6.38.17 joh. 5.19. Mich. 5.2. john 1.1.  being of the Father alone, and the whole being of his Father, by an eternal and incomprehensible generation: and with the Father, sendeth forth the Holy Ghost. In respect of his absolute Essence, he is of himself, but in respect of his Person, he is by an eternal generation of his Father. For the Essence doth not beget an Essence, but the 
c Psal. 2.7. Hebr. 1.5. Aliud est habere Essentia divinam à seipso; & habere essentia divinam à seipsa existentem: remota ●●●relatione ad Patrem, sola restat Essentia quae est a seipsa: hinc Filius dicitur principiatus, non essential Thom. S●m. pag. 1. q. 33.  person of the Father begetteth the Person of the Son, and so he is God of God, and hath from his Father the beginning of his Person and Order, but not of Essence and time.  
The holy Ghost is the third Person of the blessed Trinity, 
d joh. 15.26 joh. 16.15. Therefore, Rom. 8.9. the H. Ghost is called the Spirit of Christ.  proceeding and sent forth, equally from 
* Spiritus S. à Patre & à Filio procedit, tanquam ab uno & eodem principio, in duabus taentùm personis subsistente, non autem tanqu● a duobus ac diversis principijs.  both the Father and the Son, by an eternal and incomprehensible spiration: For as the Son receiveth the whole divine essence by generation; so the H. Ghost receiveth it wholly by spiration.  
This Order betwixt the three persons appears, in that the Father begetting must in order be before the Son begotten, and the Father and Son, before the Holy Ghost proceeding from both.  
This Order serves to set forth unto us two things: first, the manner how the Trinity worketh in their external actions: as that the Father worketh of himself, by the Son and the holy Ghost: the Son from the Father, by the holy Ghost: the holy Ghost from the Father and the Son. Secondly, to distinguish the first and immediate beginning from which those external and common action do flow. Hence it is that for as much as the Father is the fountain and original of the Trinity: the beginning of all external working, the 
* Hinc Dei nomen saepe in Scriptures Patri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ribuitur. john 14.1. Rom. 8.3. 1 Cor. 8.6. 1 Cor. 15.24  Name of God in relation, and the title of Creator in the Creed, are given in a special manner to the Father: Our Redemption to the Son: and our Sanctification to the person of the Holy Ghost, as the immediate agents of these actions. And this also is the cause why the Son, as he is Mediator, referreth all things to the 
* Mat. 11.25 26.27. joh. 5.19.20 21 22.23. john 11.41.42. joh. 12.49.  Father, not to the Holy Ghost; and that the Scripture so often saith, that we are 
* 2 Cor. 5 18 etc.  reconciled to the Father.  
This divine order or economy excepted, there is neither first nor last, neither superiority nor inferiority among the three Persons, but for Nature they are coessential, for Dignity coequal, for Time coeternal.  
The whole divine Essence, is in every one of the three Persons; but it was incarnated 
* Incarnatio verbi propriè non Patri nec Spirituis. nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 competit. Damas. 1. de ortho. fid. c. 13 Implevit carnem Christi Pater & spiritus S. sed maiestate non susceptione. Aug. serm. 3. de Temp. Ioh 3.16. Rom. 8.32. & 5.8.10. Hoc mirum foedus s●mper mens cogitet, uno hoc est ne dubi●a foedere, parta 〈◊〉. Melanct.  only, in the second Person of the Word, and not in the Person of the Father, or of the H●ly Ghost, for three reasons.  
First, that GOD the Father might the rather set forth the greatness of his love to Mankind; in giving his first, and only begotten Son to be incarnated, and to suffer death for man's salvation.  
Secondly, that he who was in his Divinity the Son of GOD, should be in his Humanity the Son of Man: 
Vt qui erat 〈◊〉 divinitate Dei filius▪ fieret in humanitate hominis filius; ne nomen fili● ad alterum transiret, qui non esset aetern● nativitate filius. Aug.  lest the name of Son should pass unto another: who by his eternal nativity was not the Son.  
Thirdly, because it was meetest that that Person, who is the substantial Image of his eternal Father, should restore in us the spiritual Image of GOD, 
Congruebat filium assumere humaenam naturá; ut haec pe●sona ●uae est substantialis imago aeterni Patris, restitueret imaginem Dei in nobis corruptam. Athan.  which we had lost.  
In the Incarnation, the Godhead was not turned into the Manhood, nor the Manhood into the Godhead: but the Godhead as it is the second Person or Word, assumed unto it the Manhood, that is, the whole nature of man, body and soul; 
Heb. 2.17.18 Heb. 4.15. Jnfirmitatis merae privationis, non pratiae dispositionis.  and all the natural properties and infirmities thereof, sin excepted.  
The second Person took not upon him the Person of man: 
Humana natura est distinctum, individuum à natura divina, etsi non sit distincta persona. Kecker. Syst. Theol. lib. 3. pag. 315.  but the Nature of man. So that the human nature hath no personal subsistence of it own, (for then there should be two Persons in Christ:) but it subsisteth in the Word, the second Person: for, as the soul and body makes but one Person of Man, 
Vniri Hypostaticè Deum & hominem, nihil est aliud quam naturam humanam non habere propriam existentiam, sed assumptam esse a Verbo aeterno, ad ipsam verbi subsistentiam. Bellarm. de Incarn. lib. 3. cap. 8.  so the Godhead and Manhood makes but one Person of Christ.  
The two natures of the Godhead and Manhood, are so really united by a Personal union, that as they can never be separated asunder, so are they not 
* Saluis & distinctis manentibus proprietatibus, naturae tam assumentis, quam assumptae.  confounded; but remain still distinguished by their several and essential proprieties, which they had before they were united. As for example, the infiniteness of the Divine is not communicated to the human● nature, nor the finiteness of the human, to the Divine nature.  
Yet by reason of this personal union, there is such a communion of the proprieties of both natures: that, that which is proper to the one is sometimes attributed to the other Nature: As that God purchased the Church, 
Act. 20.28.  with his own blood: And, that he will judge the world by that man, 
Act. 17.31.  whom he hath appointed. Hence also it is, that though the Humanity of Christ be a created, and therefore a finite and limited nature, 
D. Field of the Church Book 3. chap. 35.  and cannot be every where present by actual position, or local extension according to his 
* Secundum esse naturale Christus non est ubique.  natural being: yet because it hath communicated unto it, the personal subsistence of the Son of God, which is infinite and without limitation; and is so united with God, that it is nowhere severed from God: the body of Christ in respect of his 
* Secundum esse personale Christus est ubique.  personal being, may rightly be said, to be every where.   

3 The Actions by which the three Persons be distinguished.  
THe Actions are of two sorts: either Eternal, respecting the Creatures, and those are after a sort common to every one of the three Persons: or Internal, respecting the Persons only amongst themselves, and are altogether incommunicable.  
The external and communicable Actions of the three Persons, are these.  

In operibus ad extra; tres personae operantur simul, seruato ordine personarum in operando.  The creation of the World, peculiarly belonging to God the Father: The redemption of the Church, to God the Son: And the sanctification of the Elect, to God the holy Ghost. But because the 
a Rom. 11.36  Father created and still governeth the World by the Son in the holy Ghost; therefore these external actions are indifferently, in 
b As Redemption. Act. 20.28. and Sanctification, 1 Pet. 1.2. to the Father. Creation joh. 1.3. and Sanctification 1 Cor. 1.2. to the Son. Creation Psal. 33.6. and Redemption Ephes. 4 30. to the holy Ghost. jointly all to each. 1 Cor. 6.11.  Scripture, oftentimes ascribed to each of the three Persons, and therefore called communicable and divided Actions.  
The Internal and incommunicable Actions or proprieties of the three Persons, 
Opera Trinitatis ad extrae indivisa, ad intùs divisae.  are these:  
1 To beget: and that belongeth only to the Father; who is neither made, created, nor begotten of any.  
2 To be begotten: and that belongeth only to the Son, who is of the Father alone, not made, nor created, but begotten.  
3 To proceed from both: and that belongeth only to the holy Ghost, who is of the Father and the Son, neither made, created, nor begotten but proceeding.  
So that when we say, 
Personae nomen, non est aliquid ab essentia abstractum ac seperatum. Faius Thes. disp. 2.  that the divine essence is in the Father unbegotten: in the Son begotten: and in the Holy Ghost proceeding: 
Persona est ipsa essentia divina contracta, ad certum & peculiarem subsistendi modum. Zanchius  we make not three Essences, but only show, the divers manners of subsisting, by which the same most simple, eternal & unbegotten Essence subsisteth in each Person: 
* Persona gignit, & gignitur, Essentia nec gignit nec gignitur, sed communicatur. Alsted.  namely, that it is not in the Father by generation: that it is in the Son, communicated from the father by generation: and in the holy Ghost, communicated from both the Father and the Son by proceeding.  
These are incommunicable Actions, and do make; not an Essential, accidental, or rational, but a real distinction betwixt the three Persons. So that he who is the Father in the Trinity, is not the Son: he who is the Son in the Trinity, is not the Father: he who is the holy Ghost in the Trinity, is neither the Son nor the Father, but the Spirit proceeding from both: though there is but one and the same Essence common to 
* Quum unum cogito, trium incomprehensibili luce involuor Nazianz.  all three. As therefore we believe that the Father is God, the Son is God, and the holy Ghost is God: so we likewise believe that God is the Father, God is the Son, and God is the holy Ghost. But by reason of this real distinction: the Person of the one, is not, nor never can be, the person of the other. The three Persons therefore of the Godhead, do not differ from the Essence but 
* Quamuis persona cum Essentia non sit omninò idem, non tamen ab ea est omninò aliud. Differt n. non numero, quia sic in divinis foret quaternitas, non re quia essentia de personis praedicatur sed formaliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive ratione ratiocinante nò ratiocinatae Essentia divina non differt a personis ut res a rebus, sed ut res a suis modis: nam in deo non est res & res, sed res & modus rei.  formally: but they differ really one from an other, and so are distinguished by their hypostatical proprieties. As the Father is God begetting God the Son: the Son is God begotten of God the Father: and the holy Ghost is God proceeding from both God the Father and God the Son.  
Hence it is, that the Scriptures use the name of God two manner of ways. Either 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen Dei essentialiter positum, non minus Filium & Spiritum S. quam patrem designat  Essentially, and then it signifieth the three Persons conjointly: or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Personally, and then by a Synecdoche it signifieth but one of the three Persons in the Godhead. As the Father, 1 Tim. 2.5. or the Son, Act. 20.28. 1 Tim. 3.16. or the holy Ghost Act. 5.4. 2 Cor. 6.16.  
And because the divine Essence (common to all the three persons) is but one, 
Sacramentum hoc venerandum, non scrutandum, quomodo pluralita● sit in unitate & unitas in pluralitate. Scrutari hoc temeritas est, credere pietas, nosce vero vita aeterna. Bern.  we call the same Unity. And because there be three distinct Persons in this one indivisible essence: we call the same Trinity. 
* Neque ad loquendum dignè de Deo lingua sufficit, neque ad percipiendum intellectus praevalet, magis ergo glorificare nos convenit Deum, quod talis est, qui & intellectum transcendit & cognitionis initium superat. Chrisost. Hom. 2. Heb. 1.  So that this Unity in Trinity, and Trinity in Unity is a holy 
* De Deo loqui etiam vera periculosissimum est. Arnobius.  mystery: rather to be religiously adored by faith, then 
* Lingua, mente, & cogitation horresco, quoties de Deo sermonem habeo. Nazianz.  curiously searched by reason, further than God hath revealed in his word.    

Thus far of the divers manner of being in the Divine Essence: now of the Attributes thereof.  
ATtributes are certain descriptions of the Divine Essence, delivered in the Scriptures, according to the weakness of our 
* Condescendit nobis Deus: ut nos consurgamus ei. Aug. de spec. c. 112.  capacity, to help us the better to understand the nature of God's Essence, and to discern it from all other essences.  
The Attributes of GOD are of two sorts, either nominal, or real.  
The nominal Attributes are of three sorts: first, those which signify God's Essence: secondly, the Persons in the Essence: thirdly, those which signify his essential works.  
Of the first sort is the name 
* Exod. 15.3 ab Havah, vel Haiah, Esse: nam ita Deus est à seipso, ut sit suura esse, et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Omnes huius nominis literae sunt spirituales, ut denotetur Deum esse spiritum. P. Mart. loc. come. cap. 11.  jehovah, or rather 
a Montan. de arc. serm. c. 1. Jehovah non habet plurale, & in Scriptures soli vero Deo tribuitur. Locus Exod. 6.3 intelligendus est de gradibus divinarum patesactionum. Gerard. loc. 3. de Nat. dei.  jehueh, which signifieth eternal being of himself, in whom being without all beginning and end, all other beings both begin and end. Isay 42.8. Psal. 83.18.  
GOD tells Moses, Exod. 6.3. that he was not known to Abraham, Isaac and jacob, by his name jehovah. (Not, but that they knew this to be the name of God: for they used it in all their prayers, but) because they lived not to see, God effecting indeed, that which he promised them; in graciously delivering their Seed out of Egypt, and in giving them the real possession of Canaan's Land; and so to be not only God Almighty, by whom all things were made, 
Ex usu scripturae res tunc dicuntur fieri, quando fiunt manifestae: Sic dicitur Spiritus sanctus nondum erat, id est, nondum innotuerat. Alsted. Lex. Theol. cap. 2.  but also performing indeed to the Children that which he promised in his Word to the Fathers, which this name jehovah especially signifieth. And for this cause Moses calls GOD first jehovah, when the universal Creation had his absolute being, Gen. 2.4. and this admirable name is graven on the Decalogues forehead, which was pronounced upon the Israelites deliverance, to be the rule of righteousness, after which they should serve their Deliverer in the promised Land.  

Quod licet scribere, effari cur non liceret? Theod. in Epit.  This Name is so full of divine mysteries, that the jews hold it a sin to pronounce it: but if it be no sin to write it, why should it be unlawful to pronounce it?  
This holy Name of GOD teacheth us:  
First, what GOD is in himself, namely, 
Ens aeternum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  An aeternal being of himself.  
Secondly, how he is unto others, 
Tons est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because that from him all other creatures have received their being.  
Thirdly, that we may confidently believe his promises: for he is named jehovah, not only in respect of being, and causing all things to be; but especially, in respect of his gracious promises which without fail he will fulfil in his appointed time, 
In promissionibus Iehouah est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and so causeth that to be which was not before. And so this name is a golden pledge unto us, that because he hath promised, he will surely upon 
a Isa. 55.7.  our Repentance forgive us all our sins, at the time of death 
b joh. 12.26 joh. 14.2.3.  receive our Souls, and in the Resurrection 
c joh. 6.40. joh. 11.25.  raise up our Bodies in glory to Life everlasting.  
The second Name denoting God's Essence is, Eheieh; but once read Exod. 3.14. of the same root that jehovah is; and signifieth I am, or I will be: for when Moses asked God by what name he should call him, GOD then named himself, Eheieh Ascher Eheieh; I am that I am: or, I will be that I will be: signifying that he is an eternal, unchangeable, being: For seeing every creature is temporary and mutable, no creature can say, Ero qui ero, I will be that I will be. This name in the New Testament is given to our Lord Christ, when he is called Alpha and Omega, The beginning and the ending, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which is, which was, & which is to come. The Almighty, Apoc. 1.8. For all time past and to come is aye present before God. And to this Name, Christ himself alludeth, john 8.58. Before Abraham was, I am.  
This Name should teach us likewise to have always present in our minds, our first Creation, present corruption, and future Glorification: and not content ourselves, with I was good, or I will be good, but to be good presently, that when ever God sends for us, he may find us prepared for him.  

Deus est causa causarum, & ens en●●ū.  The third Name is jah, which as it comes of the same root, so is it the contract of jehovah, and signifieth Lord, because he is the beginning and being of beings. It is a 
* Psal. 68.19. Psal. 102.18. Ps. 106.1.48 Psal. 111.1. etc. Ps. 112.1. etc. Psa. 113.1.9. Psal. 115.17.18. Psal. 116.19 Ps. 118.5.14 Psa. 135.3.4  Name, for the most part, ascribed unto GOD when some notable deliverance or benefit comes to pass according to his former promise: and therefore all creatures in heaven and earth are commanded to celebrate and praise GOD in this name jah.  
The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord: used often in the New Testament: 
junius in Eirenico.  for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth, I am. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the first essence of a thing, or Authority. When it is absolutely given to GOD, it answereth to the Hebrew name jehovah, and so translated by the seventy Interpreters: for God is so a Lord, that he is of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polan. Synt. Theol. lib. 2. cap. 6.  himself Lord, and Lord of all. This Name should always put us in remembrance to 
* Mal. 1.6.  obey his Commandments, and to fear his judgements, and submit ourselves to his blessed will and pleasure, saying with Eli, It is the Lord; let him do what seemeth him good. 1 Sam. 3.18.  
The fifth is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God, 600. times used in the New Testament: & of profane Writers commonly. It is derived 
* Plato in Cratylo.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he runs through, and compasseth all things: 
Zanchius.  or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, to burn and kindle: for God is light, and the Author both of Heat, 
Deus est lux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Light, and Life, in all creatures, either immediately of himself, or mediately by secondary causes. The name is used either improperly, or properly. Improperly, when it is given either figuratively to Magistrates, 
joh. 10.34. 1 Cor. 8.5.  or falsely to Idols. But when it is properly and absolutely taken; it signifieth the eternal Essence of GOD, being above all things, and through all things, giving life and light to all Creatures, and preserving and governing them, in their wonderful frame and order. 
* Incumbit nobis necessitas rectè vivendi: cum omnia quae facimus facta sint corara oculis Judicis cuncta videntis. Boentius.  God seeth all, in all places: let us therefore every where take heed what we do in his sight.  
Thus far the names which signifieth God's Essence.  
The Name which signifieth the Persons in the Essence is chiefly one, Elohim.  
Elohim signifieth the mighty judges: It is a name of the 
Nomen Elohim est personarum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alsted.  Plural number, to express the Trinity of Persons in Unity of Essence. And to this purpose, the holy Ghost beginneth the holy Bible with this plural name of God, 
Quum Elohim de ● na Persona dicitur Synecdochicè dictum est, propter Essentiae unicatem. Iuni●.  joined with a Verb of the singular number; as Elohim barae, Dij creavit, 
* The like you may read, Deut. 6.4. josh. 24.19.  The mighty Gods, or, all the three Persons in the Godhead created. The jews also note in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bara, consisting of three Letters, the Mystery of the Trinity. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ben, the Son; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Resh Ruah, the Spirit; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aleph Ab, the Father. But this holy Mystery is more clearly taught by Moses, Gen. 3.22. And jehovah Elohim, said, Behold the man is become as One of 〈◊〉. And Gen. 19.24. jehovah rained upon Sodom and upon Gomorrha brimstone and fire, from jehovah out of Heaven: 
* Sic Marcus Arethusius in S●●irniensi Concilio sanctè exposuit. Socrat. Eccl. Hist. lib. 2. cap. 30.  that is, God the Son from God the Father, who hath committed all judgement unto the Son, john 5.22. See Psal. 33.6. Isa. 63.9.10. The Singular number of Elohim is Eloah, derived of Alah, he swore, because that in all weighty causes, when necessity requireth an oath to decide the truth, we are only to swear by the Name of God, which is the great and righteous judge of Heaven and Earth.  
This Name Eloah is but seldom used, as Abac. 3.3. job. 4.9. job. 12.4. and 15.8.36.2. Psal. 18.32. Psal. 114.7. Once it hath a Noun plural joined to it. job. 35.10. None saith, 
This place well urged had grinded Arrius in pieces.  where is Eloah Gosai, the Almighty my Makers? to note the Mystery of the eternal Trinity. Many times also Elohim the, plural number, is joined with a verb plural, to express more emphatically this mystery, as Gen. 35.7. 2 Sam. 7.23. 
* Elohim Kedoschim Hi●, Dii sancti ipse.  I●sh. 24.19. jer. 10.10. Elohim is also sometime Tropically given to Magistrates, because they are Gods Vicegerents: as to Moses, Exod. 7.1. jehovah said unto Moses, I have made thee Elohim to Pharaoh, that is, I have appointed thee an Ambassador to represent the Person of the true Three-one, GOD, and to deliver his message and will unto Pharaoh. As oft therefore as we read, or hear this name Elohim, it should put us in mind to consider, that in one divine Essence, there are three distinct Persons, and that God is jehovah Elohim.  
Now follows the names which signify Gods essential works, which are these five especially.  
1 EL, which is as much as the strong God, 
* Hence Eli in Hebrew, as Mat. 27.46. and Eloi in the Syriake, as Mar. 15.34. both signify, My God.  and teacheth us that God is not only most strong and fortitude it self, in his own essence: but also that it is he that giveth all strength and power to all other creatures. Therefore Christ is called, Isay 9.6. El Gibbor, the strong, 
2. Chr. 32.8.  most mighty, God. Let not Gods children fear the power of enemies, for El, our God, is more strong than they.  
2 Schaddai. 
* The 70. turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is derived of Dai, sufficiency, and the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of Schad a Dug, because God feeds his children with sufficiency of all grace, as the loving mrther the child with the milk of her breasts.  That is, Omnipotent. By this name God usually styled himself to the patriarchs, I am El Schaddai, the strong God, almighty. Because he is perfectly able to defend his servants from all evil: to bless them with all spiritual and temporal blessings, and to perform all his promises, which he hath made unto them for this life, and that which is to come. This name belongeth only to the Godhead, and to no creature, no not to the humanity of Christ. This may teach us with the patriarchs, to put our whole confidence in God, and not to doubt of the true performance of his promises.  
3 
* A name compounded of A●, My, Adonis, Lord. Adonis derivatur ab Eden, basis, quia Deus est fundamentum & sus●●●ator omnium creaturar●●. Hinc Adonis Dominus cui ●ei domesti●●e curae 〈◊〉, & e● tanqua columnae innititur.  Adonai. My Lord. This name, as the Massorets' note, is found 134▪ times in the old Testament. Analogically it is given to creatures: 
* 
Quando de creatu is usurpatur Adonai est Iod cum patach: sed de creatore cum cametz.  
Ab, Adonai manasse videtur Ethnicorum.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   but properly it belongeth to God alone. It is used Malachy 1.6. in the plural number, to note the mystery of the holy Trinity. If I be Adonim, Lords, where is my fear? Any the singular, Adonim the plural number. This name is given to christ Dan. 9.17. 'Cause thy face to shine upon thy sanctuary that is desolate, for ADONAI (the Lord Christ) his sake. The hearing of this holy name may teach every man to obey God's Commandments, to fear him alone, to suffer none besides him to reign in his conscience, to lay hold by a particular hand of faith upon his word and promise, and to challenge God in Christ to be his God, that he may say with Thomas Thou art my Lord and my God.  
4 Is Helion: that is, most High. Psal. 9.2. Psal. 91 9 Psal. 92.9. Dan. 4 17.24.25.34. Acts 7.48. This name, Gabriel giveth unto God; telling the Virgin Mary that the child which should be borne of her should be the son of the most High, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the devil styled Christ the Son of God the most High. Luke 8.28.  Luk. 1.32. This teacheth that God in his essence and glory exceedeth infinitely all creatures in heaven and earth. Secondly, that no man should be proud of any earthly honour or greatness. 
* For what is earthly, greatness compared to God's Highness.  Thirdly, if we desire true dignity, to labour to have communion with God, in grace and glory.  
5 Abba, a Syriake name, signifying, Father, Rom. 8.15. This is sometimes used essentially, as in the Lord's prayer. Secondly, personally, as Matth. 11.25. For God is Christ's father by nature, & Christians by adoption and grace. Christ is called the everlasting Father, Isay 9.6. because he regenerates us under the New Testament. God is also called 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of whose substance the light of the Sun is but a shadow. john 1.9.  the Father of light, james 1.17. because God dwelleth in inaccessible light, 1. Tim. 6.16. and is the author not only of the suns light, but also of all the light, both of natural reason, and supernatural grace, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of whose substance the light of the Sun is but a shadow. john 1.9.  Which lighteth every man that cometh into the world. This name teacheth us, that all the gifts which we receive from God, proceed from his mere fatherly love. Secondly, that we should love him again, as dear children. Thirdly, that we may in all our needs and troubles be bold to call upon him as a Father, for his help and succour. Thus should we not hear of the sacred names of God, but we should thereby be put in mind of his goodness unto us, and of our duties unto him. And then should we find how comfortable a thing it is to do every thing in the name of God. A phrase usual in every man's tongue: but the true comfort thereof (through ignorance) known to few men's hearts.  
It is a great wisdom, and an unspeakable matter for the strengthening of a Christians faith, to know how in the mediation of Christ to invocate God by such a name, as whereby he hath manifested himself, to be most willing and best able to help and succour him in his present need or adversity. The ardent desire of knowing God is the surest testimony of our love to God, and of God's favour to us. 
Psal. 91.14.15.  Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name: he shall call upon me and I will answer him, etc. and it is a great strengthening of faith, with understanding, to begin every action in the name of God.  

Thus far of the nominal Attributes.  
The real Attributes are of two sorts: either absolute, or relative.  
The absolute Attributes are such which cannot in any sort agree to any creature, but to God alone.  
These are two: Simpleness, and Infiniteness.  
Simpleness, is that whereby God is void of all compoposition, 
Intelligentiae habent aliquid simile materiae, aliquid simile formae, Solus Deus simplex est, in quo nihil in potentia, sed in actu omnia, imò ipse purus primus, medius, ultimus actus. Scal. Exerc. 6. Sect. 2. justin. Martyr. quaest. 129. ad Orthodoxos.  division, multiplication, accidents, or parts compounding, either sensible, or intelligible: so that what ever he is, he is the same Essentially.  
It hinders not God's simpleness that he is three, because God is three, not by composition of parts, but by coexistence of Persons.  

* Intelligentiae, cum sint entia alia ab infinito Ente, finita esse necesse est. Nam duo infinita nequeunt esse, neque i● natura, neque extra naturam. Essent n. duo principia prima. Scal. Exerc. 359. Sect. 3.  Infiniteness is that, whereby all things in God are void of all measure, limitation, and bonds, above and beneath, before and after.  
From these two do necessarily flow three other Absolute attributes.  
1 Vnmeasurablenesse, or ubiquity, whereby he is of infinite extension, 
a 
Act. 7.48. Psal. 145. job. 11.7. etc. 1 King. 8.27 2 Chron. 2.5.6. Ps. 139.6. etc. jer. 23.23.24. Deus est ubique, non ita ut in dimidia part sit dimidim, aut tanquam in maiore part maior Dei pars sit, in minore minor: sed ubique totu●, & in seipso totus est. Aug.  
Deus est intellectualis Sphaera, cui ut centrum est ubique circumferentia vero nusquam. Trismegist.   filling heaven and Earth, containing all places, and not contained of any space, place, or bounds, and being no where absent, is every where present.  
There are four degrees of God's presence: the first is universal, by which God is repletively every where, inclusively no where.  
Secondly, Special, by which God is said to be in heaven, because that 
b Psal. 19.1. Hos. 2.21.  there his power, wisdom, and goodness, is in a more excellent manner seen and enjoyed: as also because that usually he doth from thence pour both his blessings and judgements.  
Thirdly, more special, by which God 
b 1 Cor. 3.16 & 6.19. 2 Cor. 6.16  dwelleth in his Saints.  
Fourthly, most special, and altogether singular, by which the whole fullness of the Godhead 
c Col. 2.8.  dwelleth in Christ bodily.  
2 unchangeableness, whereby God is void of all change: both in respect of his 
d Rom. 1.23. Isa. 40.28. Psal. 102.27. etc.  essence and 
e Apoc. 1.8. 1 Sam. 15.29 Num. 23.19. Mal. 3.6. Rom. 11.29. jam. 1.18. Poenitentia cum de Deo enunciatur non affectum in Deo. sed effectum Dei in hominibus significat. Alsted.  will.  
3 Eternity, whereby God is without beginning of days or end of time: and without all bounds of 
f Isa. 44.6. Lam. 5.19. Dan. 6.26. Heb. 1.12. Apoc. 4.8. Creaturae quaedam aeternae sunt à posteriori: à priori solus Deus▪ est aeternus. Alsted. Lex. Theol. cap. 2.  praecession or succession.   

Thus far of the absolute Attributes; now of the Relative, or such which have reference to the Creatures.  
Those are five: 1 Life: 2 Understanding: 3 Will: 4 Power: 5 Majesty.  
1 THE Life of God is that by which, as by a most pure and perpetual act, he not only liveth of himself; but is also, that ever, and overflowing fountain of Life, from which, all creatures derive their 
a Act. 17.25.28. Act. 14.15. Psal. 42.2. Psal. 36.9. joh. 5.26. Heb. 3.12.  lives: so as that in him, they live, move, breath, and have their being. And because only his Life differs from his 
* Hence it is that as God is called of the Hebrews Eheie, so likewise Echeie: and as of the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and as of the Latins primum Ens, so also primum vivens: for to be, and to live, is all one and the same in God.  Essence; therefore GOD is said only to have immortality, 1 Tim. 6.16.  
2 The Understanding or Knowledge of GOD, is that whereby (by one pure act) he most perfectly 
b 1 Kin. 8.39 Psal. 44.21. Psal. 139.2. etc. jer. 17.10. and 20.12. Luke 16.15. Act. 1.24. Heb. 4.12. Rom. 11.33 and 16.17.  knoweth in himself all things that ever were, are, or shall be: Yea, the thoughts and imaginations of all men's hearts.  
This Knowledge of God, is either general, by which God knoweth simply all things eternally, the good by himself, the evil by the good opposite to it: imposing to things contingent the Lot of contingency; and to things necessary, the Law of necessity. And thus knowing all things in and of himself, he is the cause of all the knowledge that is in all, both men and Angels. Secondly, special, 
1 Tim. 2.19. Mat. 7.13.  called the knowledge of approbation, by which he particularly knoweth, and graciously acknowledgeth only his Elect for his own.  

* Intellectus scientia & sapientia in deo non distinguntur. Tilen. Nam sapientia in homine est habitus intellectui impressus, qui de deo dici non debet, cuius intellectus est ipsa sapientia. Keck. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hes. li. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sap. Hence the Platonics term God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all-eye, seeing all.  Understanding also contains the Wisdom of God, by which he most wisely created all things of nothing, in number, measure, and weight, & still ruleth & disposeth them to serve his own most holy purpose and glory.  
3 The Will of God is that whereby of 
c 1 Tim. 2.5. Rom. 9.19. Eph. 1.5.  necessity he willeth himself, as the sovereign good: and (by willing himself) willeth most 
d Deus voluntate sua cuncta constituit. Trism. in 4. dial. Pim. Hinc Orpheus Deum vocat necessitatem, ratione sc●●nferiorū, quod omnia ipsi parere cogantur.  freely all other good things which are out of himself. 
* Voluntas Dei semper impletur, aut de nobis aut à nobis. De no●is impletur, sed tamen non implemus eam quando peccamus, ● nobis impletur quando bonum facimus. Aug. Enchir. cap. 100 Rom. 9.11.13 Iom. 1.21.   
The Will of God, though in itself it be but one, as is his Essence, yet in respect of the diversity of objects and effects it is called in the Scriptures by divers names: as, 

1 Love, whereby is meant Gods eternal 
a 1 joh. 3.1.  goodwill, whereby he ordaineth his elect to be freely saved through Christ, and 
b Psal. 45.7.  bestoweth on them all necessary graces, for this life & that to come, 
Gen. 4.4.  taking pleasure in their persons and service.  
2 justice 
* Norma· justitiae divinae, est Dei v●luntas, Quia enim vult, ideo est Justum, non quia justum ideo vult, Ephes. 1.11.  is Gods constant will, whereby he 
d Rom. 2.5. etc. 2 Th. 1.6. etc. 2 Tim. 4.8. Deu. 7.9.10.  recompenseth men and 
* Deus principium & sinen & media rerum omnium tenens, rectaque linea incedens, è vestigio habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinae legis vindicem simul ut quicquam sanctionum eius praetermissum est. Arist. lib. de mundo.  Angels, according to their works: punishing the impenitent according to their deserts, called the justice of his wrath: and 
e Rom. 9.15.16. Ezek. 16.6. Psal. 103 8. etc.  rewarding the faithful according to his promises, called the justice of his grace.  
3 Mercy, which is 
Tit. 3.4. Semper invenies Deum benigniorem quam te culpabiliorem. Ser. 11▪ Ber. Vindictae gladium miscrecordiae oleo s●mper accuit. Nice. lib. 17. ca 3.  God's mere goodwill, and ready affection to forgive a penitent sinner notwithstanding all his sins and ill deserts.  
4 Goodness, 
g Psa. 145.7.9.16 Mat. 19.17. In creaturis multa inveniuntur bona, ergo creator multo magis est bonus: Imò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsum bonum.  whereby God willingly communicateth his good with his creatures: and because he communicates it freely, it is termed Grace.  
5 Truth, whereby 
h josh. 13.14 Psal. 146.6. Num. 23.19. Veritas est harmonia tum intellectus & verborum cum rebus, tum etiam rerum ipsarum cum Idaeis, in mente divina. Keckerm. Veritas Dei in verbis, fides Dei dicitur, quod certò fiant, quae ab ipso dicta sunt. Item constantia, quia sententiam non mutat. Polan.  God willeth constantly those things, which he willeth: effecting, and performing all things, which he hath spoken in his appointed time.  
6 Patience, whereby God willingly forbeareth to punish the wicked so long as it may stand with his justice, and until their sins 
i 2 Pet. 3.9. Rom. 2.4. Gen. 15.16. Ad poenam tardus, Deus est ad praemia velox. Sed pensare solet vi graviore moram.  be ripened.  
7 Holiness, 
k 1 Pet. 1.15. 1 Thes. 4.3. Heb. 12.14. Mat. 15.8. Quanta sanctitas Dei! ad cuius aspectum, sancti Angeli oculos prae fua tenuitate alis velantes clamant Sanctus, Sanctus, Sanctus jehova Tzabaoah. Isai 6.2.3.  whereby God's nature is separated from all profaneness: and abhorreth all filthiness: and so being wholly pure in himself, delighteth in the inward and outward purity and chastity, of his servants, which he infuseth into them.  
8 Anger, 
l Psa. 106.23 29.40.41. Num. 25.11. Jra Dei non est aliud quam voluntas puniendi. Aug. 15. de Civit. dei cap. 25. Anselm. lib. 7, cap. 6. Cur Deus hom. Furor & ira in Deo, non passionem mentis, sed ultionis acerbitatem, notant Carth. in Apo. ca 19  whereby is meant Gods most certain and just will, in chastening the elect, and in revenging and punishing the reprobate for the injuries they offer to him and his chosen: and when GOD will punish with rigour, and severity, than it is termed Wrath, 
m 2 Cor. 19.2  temporal to the elect: 
n 1 Thes. 1.10.  eternal to the Reprobates.    
4 The Power of God is that whereby he 
m Gen 17.1 Psal. 115.3 Math. 11.26 Ephes. 1.11. Mat. 8.2. Deus potest omnia quae contradictionem nonimplecant. Aqui. 1 quaest. 25. art. 3.4. Omnipotentia excludit omnes defectus, quae sunt im potentiae seu posse mentiri mori, peccare, etc.  can simply and freely do whatsoever he will, that is agreeable to his nature, and whereby (as he hath made,) so he still ruleth heaven, and earth and all things therein. This Almighty power of God is either absolute, by which he can will and do more than he willeth or doth. Matth. 3.9. & 20.53. Rom. 9.18. Or actual, by which God doth indeed whatsoever he will, and hindereth whatsoever he will not have done. Psalm. 115.3.  
5 Majesty is that by which God of his own absolute and free authority 
n Chr. 29.11 12. 2 Sam. 7.22. Apo. 5.12.13  reigneth and ruleth as Lord and King, over all creatures, visible and invisible. Having both the right and propriety in all things, as 
o 1 Chr. 29.14. hinc deus dicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from whom and for whom, are all things: as also such a plenitude of power, that he can pardon the offences of all whom he 
p Rom. 9.15 jonas 4.11.  will have spared, and subdue all his Enemies whom he will have 
q Luk. 19 27. Psal. 2.9. Psal 110.1.  plagued and destroyed, without being bound to render to any creature a reason of his doing: but making his own most holy and just will, his only most perfect and eternal law.  
From all these attributes ariseth one, which is God's sovereign Blessedness, or perfection.  
Blessedness is that 
r Deus est Schaddai sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solum quia Ipse nihil desiderat, sed etiam quia nihil in eo desiderari potest. Creaturas fecit perfectas in suo quasque genere: ergo ipse perfecti Ti●us est in se & per se. Scal. Exer. 146. sect. 2. Mar. 14.61. Act. 17.25. Rom. 11.35.36. 1 Tim. 6.15. Mat. 25.34. jam. 1.17.  perfect and unmeasurable possession of joy and glory, which God hath in himself for ever: and is the cause of all the bliss and perfection that every creature enjoyeth in his measure.  
There are other Attributes figuratively and improperly ascribed unto God, in the holy Scriptures, as by an Anthropomorphosis, the members of a man, eyes, ears, nostrils, mouth, hands, feet, etc. or the senses and actions of man, as seeing, hearing, smelling, working, walking, striking, etc. By an Anthropopatheia the affections and passions of a man, as gladness, grief, joy, sorrow, love, hatred, etc. Or by an Analogia, as when he is named a Lion, a rock, a tower, a Buckler, etc. Whose signification every 
* See Mr. wilson's Dictionary of the Bible, most profitable for this purpose.  commentary will express.   

Of all these Attributes we must hold these general Rules.  
1 NO Attributes can sufficiently express the Essence of GOD, because it is infinite and ineffable. Whatsoever therefore is spoken of God, is not God: but serveth rather to help our weak understanding, to conceive in our reason, and to utter in our speech the Majesty of his Divine Nature: so far as he hath vouchsafed to reveal himself unto us in his Word.  
2 All the Attributes of God belong to every of the three Persons, 
Attributae omnia propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. singulis divinitatis personis competunt.  as well as to the Essence itself, with the limitation of a Personal propriety: as the Mercy of the Father is Mercy begetting: the Mercy of the Son is Mercy begotten: the Mercy of the Holy Ghost is Mercy proceeding: and so of the rest.  
3 The Essential Attributes of God differ not from his Essence. Because they are so in the Essence, that they are the very Essence itself. 
* In deo nihil est quod non sit ipse Deus. Zanch.  In God therefore there is nothing, which is not either his Essence or a Person.  
4 The Essential Attributes of GOD differ not Essentially, nor really one from another (because whatsoever is in God, is one most simple Essence, and one admits no division,) but only in our reason and understanding, which being not able to know earthly things, by one simple Act, without the help of many distinct acts, must of necessity have the help of many distinct Acts, to know the incomprehensible God. Therefore (to speak properly,) there are not in God many Attributes, but 
* Omnia in divinis sunt unum, ibi non obuiat relationis oppositio.  one only, which is nothing else but the Divine Essence itself, by what Attribute soever you call it. But in respect of our reason they are said to be so many different Attributes, for our 
a Attributa Dei omnia ita in ipso sunt, ut sint ipsum, ita insunt, ut nihil antecedat, nihil subsequatur, sed ex intellectione nostra (quae perquam umbratilis est) alia aliis prius animo comprehenduntur. Scaliger. Ex. 365. sect. 6.  Understanding conceives by the name of Mercy a thing differing from that which is called justice. The Essential Attributes of God are not therefore really inseparable.  
5 The Essential Attributes of GOD are not parts or qualities of the divine Essence, nor 
1) Quae de Deo dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, relatione ad creaturas, & sic secundum accidens: non exprimunt mutationem in divina essentia▪ sed in creaturis factam. Negantur ergo de Deo accidentia realia, non autem predicata accidentalia.  Accidents in the Essence, as in a Subject: but the very 
2) Omnia quae in Deo sunt, ita insunt, ut sint ipse Deus.  whole and entire Essence of God. So that every such Attribute is not aliud & aliud, another and another thing, but one and the same thing. There are therefore no Quantities in God, by which he may be said to be so much and so much: nor Qualities, by which he may be said to be such and such: but 
(3) Essentia divina identificat sibi omnia, quae sunt in divinis. Biel. sup. 1. sent, d. 1. q. 5.  whatsoever God is, he is such and the same by his Essence. By his Essence he is wise, and therefore Wisdom itself: by his Essence he is God, and therefore Goodness itself: by his Essence he is merciful, and therefore Mercy itself: by his Essence he is just, and therefore justice itself, etc. In a word, GOD is great, without Quantity: good, true, and just without Quality: merciful without passion: an Act without motion: everywhere present without site: without time the first and the last: the Lord of all Creatures, from whom all receive themselves, 
Exhibet omnia accipit nihil, ipsum igitur bonum, est Deus ipse semper. Trismeg. ser. 2. Pim.  and all the good they have; yet neither needeth nor receiveth he any increase of goodness or happiness from any other.  
This is the plain description of God, so far as he hath revealed himself to us in his Word.  
This Doctrine (of all others) every true Practitioner of Piety, must competently know, and necessarily believe for four special uses.  
1 That we may discern our true and only God, from all false Gods and Idols: for this description of God, is properly 
* Psal. 147.19 20. jer. 10.25.  known only to his Church, in whom he hath thus graciously manifested himself.  
2 To possess our hearts with a greater awe of his Majesty, whilst we admire him for his simpleness and infiniteness: adore him for his unmeasurableness, unchangeableness, and eternity: seek wisdom from his understanding and knowledge: submit ourselves to his blessed will and pleasure: love him, for his love, mercy, goodness, and patience: trust to his Word, because of his truth: fear him for his power, justice and anger: reverence him for his holiness: and praise him for his blessedness: and to depend all our life on him, who is the only author of our life, being, and all the good things which we have.  
3 To stir us up to imitate the Divine Spirit in his holy Attributes: and to bear (in some measure) the Image of his Wisdom, Love, Goodness, justice, Mercy, Truth, Patience, Zeal, and Anger against sin, that we may be wise, loving, just, merciful, true, patient, and zealous, as our God is.  
4 Lastly, that we may in our Prayers and Meditations conceive aright of his divine Majesty, and not according to those gross and blasphemous imaginations which naturally arise in men's brains: as when they conceive GOD to be like an old man sitting in a chair: and the blessed Trinity to be like that tripartitae Idol, which Papists have painted in their Church-windowes.  
When therefore thou art to pray unto God, let thine heart speak unto him, as to that 
a Psal. 90.2.  eternal, 
b 1 Kin. 8.27.  infinite, 
c Gen. 17.1. job. 15.25.  almighty, 
d Isa. 6.3. Apoc. 4.8. and 15.4.  holy, 
e Rom. 11.33 and 16.17.  wise, 
f Ex. 34.6.7. Psal. 108.4. and 103.11. and 145.8.9  just, 
g Deut. 32.4 Gen. 8.25. Psal. 145.17.  merciful, 
h joh. 4.24.  Spirit, and most 
i Deut 32.4.  perfect, 
k 1 joh. 5.7. Mat. 3.16. Mat. 28.19. 2 Cor. ult. vlt  indivisible Essence of three ssuerall Persons, Father, Son, and holy Ghost: who being 
l 1 Kin. 8 27. Psal. 139.2. jer. 23 23.  present in all places, 
m Isa. 40.26.28. Dan. 4.32.  ruleth Heaven and Earth, understandeth 
n 1 Kin. 8.39 jer. 17.10.  all men's hearts, 
o Isa. 63.16.  knoweth all men's miseries, and is only 
p 1 Sam. 10.19. Mat. 11.28.  able to bestow on us all graces which we want, and to deliver all penitent sinners (who with faithful hearts seek for Christ's sake, his help) out of all their afflictions and troubles whatsoever.  
The ignorance of this true knowledge of GOD, makes many to make an Idol of the true God; and is the only cause why so many do profess all other parts of God's worship and religion, with so much irreverence and hypocrisy, whereas if they did truly know GOD, they durst not but come to his holy Service; and coming, serve him with fear and reverence: for so far doth a man fear God as he knoweth him; and then doth a man truly know God, when he joins practise to speculation. And that is;  
First, when a man doth so acknowledge and celebrate God's Majesty, as he hath revealed himself in his word.  
Secondly, when from the true and lively sense of God's Attributes there is bred in a man's heart a love, awe, and confidence in God: for saith God himself; 
Mal. 1.6.  If I be a Father, where is my honour? If I be a Lord, where is my fear? 
Psal. 34.9.  O taste and see that the Lord ●s good, saith David. He that hath not by experience tasted his goodness, knows not how good he is. He (saith john) that saith he knoweth God, 
1 joh. 2.4.  and keepeth not his Commandments, is a liar, and the truth is not in him. So far therefore as we imitate God in his Goodness, Love, justice, Mercy, Patience, and other Attributes, so far do we know him.  
Thirdly, when with inward groans and the serious desires of our hearts, we long to attain to the perfect and plenary knowledge of his Majesty in the life which is to come.  
Lastly, this discovers how few there are who do truly know God: for no man knoweth God, but he that loveth him; and how can a man choose but love him, being the sovereign good, if he knew him? Seeing the nature of God is to enamour men with the love of her goodness; and whosoever loveth any thing more than God, 
1 joh. 2.15.  is not worthy of God: and such is every one, who settles the love and rest of his heart upon any thing besides God. If therefore thou dost believe that God is Almighty, why dost thou fear Devils and enemies, and not confidently trust in God, and crave his help in all troubles & dangers? If thou believest that God is infinite, how darest thou provoke him to anger? If thou believest that God is simple, with what heart canst thou dissemble and play the hypocrite? If thou believest that God is the Sovereign good, why is not thy heart more settled upon him, then on all Worldly goods? If thou dost indeed believe, that God is a just judge, how darest thou live so securely in sin without repentance? If thou dost truly believe that God is most wise, why dost not thou refer the events of crosses and disgraces unto him, who knoweth how to turn all things to the best unto them that love him? 
Rom. 8.28.  If thou art persuaded that God is true, why dost thou doubt of his promises? And if thou believest that God is beauty and 
* Si te habeam solum san● ruat arduus aether, Tellus rupta suo dissilia●que loco.  Perfection itself, why dost not thou make him alone the chief end of all thine affections and desires? for, if thou lovest beauty, he is most fair. If thou desirest riches, he is most wealthy: if thou seekest Wisdom, he is most wise. Whatsoever excellency thou hast seen in any creature, it is nothing but a sparkle of that which is in infinite 
* Creata omnia perfecti▪ sunt in Deo, quam in seipsis· Dionis. de divin. cap. 5.  perfection in GOD: and when in Heaven we shall have an Immediate communion with God, we shall have them all perfectly in him, communicated unto us. Briefly, in all goodness he is all in all. 
* Ama unum illud bonum in quo omne bonum & sufficit. Ansel. in prosol. cap. 25.  Love that one good God: and thou shalt love him, in whom all the good of goodness consisteth. He that would therefore attain to the saving knowledge of God, must learn to know him by love. 
1 joh. 4.8.  For God is love, and 
a Ephe. 3.19  the knowledge of the love of God passeth all knowledge. For all knowledge beside to know 
b Kemp. de-Imit. Chri. cap. 1.  how to love God, and to serve him only: is nothing, upon Salomon's credit, but vanity of vanities, and vexation of spirit.  
Kindle therefore, O my 
c Eccl. 1.2.17  Lady, nay rather, 
* Domina, immò Dominus Charitas. Bernr.  O my Lord Charity, the love of thy self in my soul, especially, seeing it was thy good pleasure: that being 
d Rom. 5.9.10.  reconciled by the blood of Christ, I should be brought, by the knowledge of thy grace, 
joh. 17.3.22. 1 Cor. 15.28  to the communion of thy Glory: wherein only consists my sovereign good, and happiness for ever.  
Thus by the light of his own word we have seen the back parts of jehova Elohim, the eternal Trinity: whom to worship, is true Piety: whom to believe, is saving faith and verity. And unto whom, from all creatures in heaven and earth, be all praise, dominion and Glory for ever, Amen.  
Thus far of the knowledge of God. Now of the knowledge of a Man self. And first of the state of his misery and corruption without renovation by CHRIST.     

Meditations of the misery of a Man, not reconciled to GOD in Christ.  
O Wretched man, where shall I begin to describe thine endless misery! who art condemned as son as conceived, and adjudged to eternal death, 
Dammatus anteqaam natus. Aug.  before thou wast borne to a temporal life. A beginning indeed I find, but no end of thy miseries: for when Adam and Eve being created after Gods own Image, and placed in Paradise, that they and their posterity might live in a blessed state of life immortal, having dominion of all earthly creatures, and only restrained from the fruit of one tree, as a sign of their subjection to their Almighty Creator. Though God forbade them this one small thing, under the penalty of eternal death; yet they believed the devils word before the word of God, making God (as much as in them lay) a liar. And so being unthankful for all the benefits which God bestowed on them, they became malcontented with their present state, as if God had dealt enviously, or niggardly with them: and believed that the Devil would make them partakers of far more glorious things, than ever God had bestowed upon them: and in their pride they fell into high treason against the most high, and disdaining to be God's subjects, they affected blasphemously to be Gods themselves equals unto God. Hence, till they repented, (losing God's Image) they became like unto the Devil: and so all their posterity, as a traitorous brood (whilst they remain impenitent, like thee,) are subject in this life to all cursed miseries, and in the life to come, to the everlasting fire prepared for the Devil and his Angels.  
Lay then aside for a while thy doting vanities, and take a view with me of thy doleful miseries; which daily surveyed: 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 practitioner of religious Piety.  
Consider therefore thy misery.  

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

1 The miseries accompanying thy body.  
2 The miseries which deform thy soul.   
In thy death, the miseries which shall oppress thy body and soul.  
After death, the miseries which overwhelm both body and soul together in Hell.  
And first let us take a view of those miseries which accompany thy body according to the four ages of thy life.  

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

Meditations of the misery of Infancy.  
WHat wast thou being an Infant, but a bruit, having the shape of a man? was not thy body conceived in the heat of lust, the secret of shame, and stain of original sin? And thus wast thou cast naked upon the earth, all imbrued in the blood of filthiness, (fithy indeed; when the Son of God, who disdained not to take on him man's nature, and the infirmities thereof: yet thought it unbeseeming his Holiness to be conceived after the sinful manner of man's conception.) So that thy mother was ashamed to let thee know the manner thereof. What cause then hast thou to boast of thy birth, which was a cursed pain to thy mother, and to thyself the entrance into a troublesome life? the greatness of which miseries, because thou couldst not utter in words: thou didst express (as well as thou couldst) in weeping tears.   

2 Meditations of the miseries of youth.  
WHat is Youth but an untamted beast? all whose actions are rash and rude, not capable of good counsel when it is given, and Apelike delighting in nothing but in toys and babbles? Therefore thou no sooner beganst to have a little strength and discretion, but forthwith thou wast kept under the rod, and fear of parents and masters: as if thou hadst been borne to live under the discipline of others, rather then at the disposition of thine own will. No tired Horse, was ever more willing to be rid of his burden; than thou wast to get out of the servile state of this bondage. A state not worth the description.   

3 Meditations of the miseries of Manhood.  
WHat is Mans-state, but a Sea, wherein (as waves) one trouble ariseth in the neck of another? the latter worse than the former. No sooner didst thou enter into the affairs of this world, but thou wast enwrapped about with a cloud of miseries. Thy Flesh provokes thee to lust, the World allures thee to pleasures, and the Devil tempts thee to all kind of sins: fears of enemies affrights thee, suits in Law do vex thee, wrongs of ill neighbours do oppress thee, cares for Wife and Children do consume thee, and disquietness twixt open foes and false friends, do in a manner confound thee: Sin stings thee within, Satan lays snares before thee, Conscience of sins past, dogs behind thee▪ Now adversity on thy left hand frets thee; anon prosperity on thy right hand flatters thee: over thy head God's vengeance due to thy sins is ready to fall upon thee; and Hell-mouth is ready to swallow thee up. And in this miserable estate, whither wilt thou go for rest and comfort? the house is full of cares, the field full of toil; the country of rudeness, the city of factions; the Court of envy, the Church of sects, the Sea of pirates, the Land of robbers. Or in what state wilt thou live? seeing wealth is envied, and poverty is contemned; wit is disinherited, and simplicity is derided; Superstition is mocked, and Religion is suspected; vice is advanced, and virtue is disgraced? Oh with what a body of sin art thou compassed about in a world of wickedness? What are thine Eyes, but windows to behold vanities? What are thine Ears, but flood-gates to let in the stream of iniquity? what are thy Senses, but matches to give fire to thy lusts? what is thine Heart, but the Anvil, whereon Satan hath forged the ugly shape of all lewd affections? Art thou nobly descended? thou must put thyself in peril of foreign wars to get the reputation of earthly Honour, oft times hazard thy life in a desperate combat, to avoid the aspersion of a Coward. Art thou borne in mean estate? Lord I what pains and druggerie must thou endure at home, and abroad to get maintenance? and all perhaps scarce sufficient to serve thy necessity? and when after much service and labour, a man hath got something; how little certainty is there in that which is gotten? seeing thou seest by daily experience, that he who was rich yesterday, is to day a beggar: he that yesterday was in health, to day is sick: he that yesterday was merry and laughed, hath cause to day to mourn and weep: he that yesterday was in favour, to day is in disgrace, and he who yesterday was alive, to day is dead: and thou knowest not how soon, nor in what manner thou shalt die thy self. And who can enumerate the losses, crosses, griefs, disgraces, sicknesses, and calamities, which are incident to sinful man? To speak nothing of the death of friends and children, which oft times seems to be unto us far more bitter than present death itself.   

4 Meditations of the misery of old age.  
WHat is old age, but the receptacle of all maladies? for if thy lot be to draw thy days to a long date; in comes olde-bald-headed age, stooping under dotage, with his wrinkled face, rotten teeth, and stinking breath: iesty with choler, withered with dryness, dimmed with blindness, absurded with deafness, overwhelmed with sickness, and bowed together with weakness: having no use of any sense, but of the sense of pain: which so racketh every member of his body, that it never easeth him of grief, till he hath thrown him down to his grave.  
Thus far of the miseries, which accompany the body: Now of the miseries, which accompany chiefly the soul in this life.   

Meditations of the misery of the soul in this life.  
THe misery of thy Soul will more evidently appear, if thou wilt but consider: 

1 The felicity she hath lost.  
2 The misery which she hath pulled upon herself by sin.    
1 The Felicity lost was first the fruition of the Image of God, whereby the soul was like unto GOD in 
a Col. 3.10. Rom. 12.2.  knowledge, enabling her perfectly to understand the revealed will of God. Secondly, true Holiness, by which she was free from all profane error. Thirdly, Righteousness, whereby she was able to incline all her natural powers, and to frame uprightly all her actions proceeding from those powers. With the loss of this divine Image, she lost the Love of GOD, and the blessed communion which she had with his Majesty; wherein consisted her life and happiness. If the loss of earthly riches vex thee so much, how should the loss of this divine treasure perplex thee much more?  
2 The Misery which she pulled upon herself consists in two things: 

1 Sinfulness.  
2 cursedness.    
1 Sinfulness, is an universal corruption both of her Nature and Actions: for her 
a Ephe. 2.3. Gen. 6.5.  Nature is infected with a proneness to every sin continually, the 
b Rom. 12.2. Eph. 4.17.  Mind is stuffed with vanity, the 
c 1 Cor. 2.14  Understanding is darkened with ignorance, the 
d Phil. 2.3.  Will affecteth nothing but vile & vain things: All her 
e Rom. 3.12. Rom. 7.19.  Actions are evil; yea this deformity is so violent, that oftentimes in the regenerated soul, the Appetite will not obey the government of Reason: and the Will wandereth after, and yields consent to sinful motions. How great then is the violence of the Appetite and Will in the reprobate Soul, which still remains in her natural corruption? Hence it is, that thy wretched Soul is so deformed with sin, defiled with lust, polluted with filthiness, outraged with passions, over-carryed with affections, pining with Envy, overcharged with gluttony; surquedred with drunkenness, boiling with revenge, transported with rage, and the glorious Image of GOD, transformed to the ugly shape of the 
f joh. 8.44.  Devil, so far; as it once 
g Gen. 6.6.  repented the Lord that ever he made man.  
From the former, flows the other part of the Souls misery, called 
h Deu. 27.26. Gal. 3.10. Psal. 119.21  cursedness, whereof there are two degrees.  

1 In part.  
2 In the fullness thereof.   
1 cursedness in part is that which is inflicted upon the Soul in life and death, and is common to her with the body. The cursedness of the soul in life is the wrath of God, which lieth upon such a creature, so far, as that all things, not only calamities, but also very 
i Rom. 2.4.5 jer. 28.13.  blessings, and 
k Isa. 28.13.  graces turn to ruin. 
l Gen. 3.8.10 and 4.14. Heb. 2.15.  Terror of Conscience drives him from from GOD, and his service, that he dares not come to his presence and ordinances; but is 
m Rom. 1.21 24.26.  given up to the 
n Eph. 2.2. Col. 1.13.  slavery of Satan, and to his own lusts and vile affections.  
This is the cursedness of the Soul in life; now follows the cursedness of the Soul and body in death.   

Meditations of the misery, of the body and soul in death.  
AFter that the aged man hath conflicted with long sickness; and having endured the brunt of pain, should now expect some ease: in comes Death, Nature's slaughterman, God's curse and Hell's purveyor, and looks the old man grim and black in the face: and neither pitying his age, nor regarding his long-endured dolours) will not be hired to forbear, either for silver or gold: nay, he will not take, to spare his life, skin for skin, 
job 1.  and all that the old man hath, but batters all the principal parts of his body, and arrests him to appear before the terrible judge. And as thinking that the old man will not dispatch to go with him fast enough: Lord, how many darts of calamities doth he shoot through him, stitches, aches, cramps, fevers, obstructions, rheums, phlegm, colic, stone, wind, etc.  
Oh what a ghastly sight it is, to see him then in his bed, when Death hath given him his mortal wound! what a cold sweat over-runnes all his body? what a trembling possesseth all his members? the head shooteth, the face waxeth pale, the nose black, the, neither lawbone hangeth down, the eyestrings break the tongue faltreth, the breath shorteneth, and smelleth earthy, the throat rattleth, and at every gasp the heartstrings are ready to break asunder.  
Now the miserable Soul sensibly perceiveth her earthly body to begin to die: for as towards the dissolution of the universal frame of the great world; the Sun shall be turned into darkness, the Moon into blood, and the Stars shall fall from heaven: the Air shall be full of storms, & flashing Meteors, the Erath shall tremble, and the Sea shall roar, and men's hearts shall fail for fear, expecting the end of such sorrowful beginnings: So towards the dissolution of man, (which is the little world) his Eyes, which are as the Sun and Moon lose their light, and see nothing but blood-guiltiness of sin: the rest of the Senses, as lesser Stars, do one after another fail and fall: his Mind, Reason, and Memory, as heavenly powers of his Soul, are shaken with fearful storms of despair, and first flashings of hell-fire: his earthly body begins to shake and tremble, and the humours like an overflowing Sea roar and rattle in his throat, still expecting the woeful ends of these dreadful beginnings.  
Whilst he is thus summoned to appear at the great Assizes of God's judgement, behold, a Quarter-Sessions, and Gaoledelivery is held within himself, where Reason sits as judge, the Devil puts in a Bill of indictment, as large as that Book of Zacharie, 
Zach. 5.2. Ezech. 2.10.  wherein is alleged all thy evil deeds that ever thou hast committed, and all the good deeds that ever thou hast omitted: and all the curses and judgements that are due to every sin. Thine own Conscience shall accuse thee, and thy Memory shall give bitter evidence, and Death stands at the Bar ready, as a cruel Executioner to dispatch thee. If thou shalt thus condemn thyself, 
1 joh. 3.20.  how shalt thou escape the just condemnation of God, who knows all thy misdeeds better than thyself? Feign wouldst thou put out of thy mind, the remembrance of thy wicked deeds, that trouble thee: but they flow faster into thy remembrance, and they will not be put away, but cry unto thee, We are thy works, and we will follow thee. And whilst thy Soul is thus within, out of peace and order, thy children, wife, and friends, trouble thee as fast, to have thee put thy goods in order; some crying, some craving, some pitying, some cheering, all like Flesh-flies, helping to make thy sorrows more sorrowful. Now the Devils, who are come from hell, 
Luk. 12.20.  to fetch away thy soul, begin to appear to her, and wait, as soon as she comes forth, to take her, and carry her away. Stay she would within, but that she feels the body begin by degrees to die: and ready like a ruinous house to fall upon her head. Fearful she is to come forth, because of those Hellhounds which wait for her coming. Oh, she that spent so many days and nights in vain and idle pastimes, would now give the whole world, if she had it, for one hours delay, that she might have space to repent, and reconcile herself unto God. But it cannot be, because her Body which joined with her in the actions of sin, is altogether now unfit to join with her in the exercise of repentance; & Repentance must be of the whole man.  
Now she seeth that all her pleasures are gone, as if they had never been: and that but only torments remain, which never shall have end of being. Who can sufficiently express her remorse for her sins past, her anguish for her present misery, and her terror for the torments to come?  
In this extremity, she looks every where for help, and she finds herself every way helpless. Thus in her greatest misery (desirous to hear the least word of comfort) she directs this, or the like speech unto her Eyes; 
Prosopopaeia.  O Eyes, who in times past were so quick-sighted, can ye spy no comfort, nor any way, how I might escape this dreadful danger? But the Eyestrings are broken, they cannot see the Candle that burneth before him: nor discern whether it be day or night.  
The Soul (finding no comfort in the Eyes) speaks to the ears. O earaes, who were wont to recreate yourselves, with hearing new, pleasant discourses, and Musics sweetest harmony; can you hear any news or tidings of the least comfort for me? The Ears are either so deaf that they cannot hear at all: or the sense of hearing is grown so weak, that it cannot endure to hear his dearest friends to speak. And why should those ears hear any tidings of joy in Death, who could never abide to hear the glad Tidings of the Gospel in his life? The Ear can minister no comfort.  
Then she intimates her grief unto the Tongue. O Tongue who wast wont to brag it out with the bravest; where are now thy big and daring words? now (in my greatest need) canst thou speak nothing in my defence? Canst thou neither daunt these Enemies with threatening words, nor entreat them with fair speeches? Alas, the Tongue two days ago, lay speechless: it cannot in his greatest extremity, either call for a little drink, or desire a friend to take away with his finger the phlegm, that is ready to choke him.  
Finding here no hope of help, she speaks unto the feet. Where are ye, O feet, which sometime were so nimble in running? can you carry me no where out of this dangerous place? The feet are stone dead already: If they be not stirred they cannot stir.  
Then she directs her speech unto her hands. O hands, who have been so often approved for manhood, in peace and war? and wherewith I have so often defended my self, and offended my foes; never had I more need than now. Death looks me grim in the face, and kills me: Hellish fiends wail about my bed to devour me: help now, or I perish for ever. Alas the hands are so weak, and do so tremble, that they cannot reach to the mouth a spoonful of supping, to relieve languishing nature.  
The wretched soul seeing herself thus desolate, and altogether destitute of friends, help, and comfort; and knowing that within an hour she must be in everlasting pains: retires herself to the heart (which of all members is Primum vivens, & ultimum moriens) from whence, she makes this doleful lamentation, with herself.  
O miserable caitiff that I am! 
The doleful lamentation of the reprobate Soul, at the point of death. 2 Sam. 22.5.  How do the Sorrows of death compass me! How do the floods of Belial make me afraid! Now have indeed, the snares both of the first and second death overtaken me at once! Oh how suddenly hath death stolen upon me with insensible degrees? Like the Sun which the eye perceives not to move, though it be most swift of motion. How doth Death wreak on me his spite, without pity! The GOD of mercy hath utterly forsaken me, and the Devil, who knows no mercy waits for to take me. How often have I been warned of this doleful day, by the faithful Preachers of God's word. and I made but a jest thereat? What profit have I now of all my pride▪ fine house, and fair apparel? what's become of the sweet relish of all my delicious fare? All the worldly goods which I so carefully gathered, would I now give for a good conscience which I so carelessly neglected. And what joy remains now, of all my former fleshly pleasures, wherein I placed my chief delight? Those foolish pleasures were but deceitful dreams, and now they are passed like vanishing shadows: but to think of those eternal pains, which I must endure for those short pleasures; pains me an Hell before I enter into Hell. Yet justly I confess, as I have deserved I am served; that being made after God's Image a reasonable soul, able to judge mine own estate, and having mercy so often offered, and I entreated to receive it; I neglected God's grace, and preferred the pleasures of sin, before the religious care of pleasing GOD: lewdly spending my short time, without considering what accounts I should make of my last end. And now all the pleasures of my life being put together, countervail not the least part of my present pains. My joys were but momentany, and gone before I could scarce enjoy them: my miseries are eternal, and never shall know end. Oh that I had spent the hours that I consumed, in carding, dicing, playing, and other vile exercises, in reading the Scriptures, in hearing Sermons, in receiving the Communion, in weeping for my sins, in fasting, watching, praying, and in preparing my soul, that I might have now departed in the assured hope, of everlasting salvation. Oh that I were now to begin my life again! how would I contemn the world and the vanities thereof! how religiously and purely, would I lead my life! how would I frequent the Church, and sanctify the Lords day. If Satan should offer me all the treasures, pleasures, and promotions of this world; he should never entice me to forget these terrors of this last dreadful hour. But O corrupt carcase, and stinking carrion! How hath the Devil deluded us: and how have we served and deceived each other? and pulled swift damnation upon us both? Now is my case more miserable than the beast that perisheth in a ditch for I must go to answer, before the judgement seat, of the righteous judge of heaven and earth: where I shall have none to speak for me: and these wicked fiends, who are privy to all my evil deeds, will accuse me, and I cannot excuse myself. My own heart already condemns me, I must needs therefore be damned before his judgement seat: and from thence be carried by these infernal fiends, into that horrible prison of endless torments, and utter darkness: where I shall never more see light, that first most excellent thing that God made. I who gloried heretofore, in being a libertine, am now enclosed in the very claws of Satan: as the trembling Partridges within the griping talents of the ravenenous Falcon. Where shall I lodged to night? and who shall be my companions? Oh horror to think! Grief to consider! Oh cursed be the day wherein I was borne, & let not the day wherein my mother bore me be blessed. Cursed be the man that showed my Father, saying, a child is borne unto thee, and comforted him. Cursed be that man because he slew me not. Oh that my mother might have been my grave, or her womb a perpetual conception! How is it that I came forth of the womb to endure these hellish sorrows! and that my days should thus end with eternal shame! Cursed be the day that I was first united to so lewd a body: O that I had but so much favour as that I might never see thee more: Our parting is bitter and doleful: but our meeting again, to receive at that dreadful day, the fullness of our deserved vengeance, will be far more terrible and intolerable. But what mean I thus (by too late lamentation) to seek to prolong time? My lost hour is come: I hear the heart strings break: this filthy house of clay falls on my head: here is neither hope, help, nor place of any longer abiding. And must I needs be gone? Then filthy carcase: Oh filthy carcase with fareill, farewell, I leave thee; And so all-trembling she cometh forth, and forthwith is seized upon by Infernal fiends, who carry her with violence torrents simil● to the bottomless lake, that burneth, with fire and brimstone. Where she is kept as a prisoner in torments, 
Apoc. 21.8. jud. ver. 6. 1 Pet. 3.19.  till the general judgement of the great day.  
The loathsome carcase is afterwards laid in the grave. In which action for the most part the dead bury the dead, that is, They who are dead in sin, bury them, who are dead for sin. And thus the godless and unregenerated wordling who made earth his Paradise, his belly his God, his lust his law, as in his life he sowed vanity: so he is now dead, and reapeth misery. In his prosperity he neglected to serve GOD: In his adversity GOD refuseth to save him. And the Devil whom he long served, now at length pays him his wages. Detestable was his life, damnable his death. The Devil hath his soul, the grave hath his carcase: in which pit of corruption, den of death, and dungeon of sorrow: let us leave the miserable caitiff, rotting with his mouth full of earth, his belly full of worms, and his carcase full of stench; expecting a fearful resurrection, when his shall be reunited with the soul, that as they sinned together: so they may be eternally tormented together.  
Thus far of the miseries of the soul and body in death which is but cursedness in part: Now follows the fullness cursedness: which is the misery of the soul and body after death.   

Meditations of the misery of a man after death, which is the fullness of cursedness.  
THe fullness, (when it falls upon a Creature, not able to bear the burnt thereof) presseth him down to that bottomless 
a Luk. 8.28. & 16.23.  deep of the endless 
b Thes. 1.10.  wrath of Almighty God: which is called the 
c Mat. 23.33  damnation of hell. This fullness of cursedness is either particular or general.  
Particular, or that which in a less measure of fullness, lighteth upon the 
d Luk. 16.22 23. 1 Pet. 3.19. jud. ver. 6.7.  Soul, immediately as soon as she is separated from the body: For, in the very instant of dissolution, she is in the sight and presence of God. For, when she ceaseth to see with the organ of fleshly eyes, she seeth after a spiritual manner, like Stephen, 
Act. 7.5.  who saw the glory of GOD, and jesus standing at his right hand: or, as a man, who being blinde-borne, and miraculously restored to his sight, would see the Sun, which he never saw before. And there by the testimony of her own Conscience, Christ the righteous judge, who knoweth all things: maketh her, by his omnipresent power to understand the doom and judgement that is due unto her sins, 
Postquam anima de corpore est egressa: subitò judicium Christi de se latum cognoscit. Aug. lib. 2. de anim. & eius orig. cap. 4 Hier. Ep. ad Pannat. Anima damnata continuò invaditur á Damonibus qui crudelissime eam rapientes ad in●ernum deducunt. Cyril. Alex. in opat. de exit. anim. Mat. 5.34. and 23.22. Luk. 12.20. Luke 16.22.23. 1 Pet. 3.19. Jude Ver. 7. Luke 16.24. Luk. 8.31.  and what must be her eternal state. And in this manner standing in the sight of Heaven, not fit for her uncleanness to come into Heaven; she is said, to stand before the throne of God. And so forthwith she is carried by the evil Angels, who came to fetch her, with violence into Hell, where she is kept as in a Prison, in everlasting pains and chains; under darkness, unto the judgement of the great day: But not in that extremity of torments, which she shall finally receive at the last day.  
The general fullness of cursedness, is in a 
e 2 Pet. 2.4.9 Jude ver. 6. Apo. 11.18.  greater measure of fullness, which shall be inflicted upon both thy 
f Dan. 12.2. joh. 5.28.29  Soul and Body, when (by the mighty power of Christ the supreme judge of heaven and earth:) the one shall be brought out of Hell, 
Apoc. 20.13  and the other out of the Grave, as Prisoners, to receive their dreadful doom, according to their evil deeds. How shall the Reprobate, by the roaring of the Sea, the quaking of the Earth, 
Mat. 24.29. Luke 21.24.25.  the trembling of the Powers of Heaven, and terrors of heavenly Signs be driven, at the world's end, to their wit's end! Oh, what a woeful Salutation will there be, betwixt the damned Soul and Body, at their reuniting at that terrible day!  

The damned souls Apostrophe to her body at their second meeting.  O sink of Sin, O lump of Filthiness (will the Soul say unto her Body,) how am I compelled to re-enter unto thee, not as an habitation to rest, but as a Prison to be tormented together? How dost thou appear in my sight like jephtes Daughter, to my greater torment? Would God thou hadst perpetually rotten in thy grave, that I might never have seen thee again! How shall we be confounded together, to hear, before God, Angels, and Men, laid open all those secret sins, which we committed together! Have I lost Heaven, for the love of such a stinking Carrion? Art thou the flesh for whose pleasures I have yielded to commit so many Fornications? O filthy B●lly! how became I such a foul, as to make thee my God? How mad was I for momentany joys, to incur these torments of eternal pains? ye Rocks and Mountains, why skirpe ye so like Rams, Psal. 114.4. and will not fall upon me, to hide me from the face of him that comes to sit on yonder Throne; for the great day of his wrath is come, and who shall be able to stand? Apoc. 6.16.17. Why tremblest thou thus, O Earth, at the presence of the Lord, and wilt not open thy mouth and swallow me up, as thou didst Korah, that I be seen no more?  
O damned Furies! I would ye might without delay, tear me in pieces, on condition that you would tear me unto nothing! But whilst thou art thus in vain bewailing thy misery, 
Mat. 13.41. Mat. 24.31.  the Angels hale thee violently away from the brink of thy Grave, to some place near the Tribunal seat of Christ; where being as a cursed Goat, separated to stand beneath, on earth, as on the left hand of the judge, Christ, shall rip up all the benefits he bestowed on thee, and the torments he suffered for thee, and all the good deeds which thou omitted, and all the ungrateful villainies which thou didst commit against him, and his holy Laws.  
Within thee thine own conscience (more than a thousand witnesses) shall accuse thee: the Devils who tempted thee to all thy lewdness, shall on the one side, testify with thy Conscience against thee: and on the other side, shall stand the holy Saints and Angels approving Christ's justice, and detesting so filthy a creature. Behind thee an hideous noise of innumerable fellow-damned Reprobates tarrying for thy company. Before thee all the world 
h Anselm. lib. Meditat.  burning in flaming fire. Above thee, an ireful judge of deserved vengeance, ready to pronounce his sentence upon thee. Beneath thee, the fiery & sulphureous mouth of the bottomless pit, gaping to receive thee. In this woeful estate to hide thyself will be impossible: (for on that condition thou wouldst 
i Apoc. 6.16.17.  wish that the greatest Rock might fall upon thee:) to appear will be intolerable, and yet thou must stand forth, to receive with other reprobates this thy sentence: Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels.  

Bonavent. postil. Dom. 3. post Pent. Serm. 2.  Depart from me.] there is a separation from all joy and happiness.  
Ye cursed,] there is a black and direful Excommunication.  
Into fire,] there is the cruelty of pain.  
Everlasting,] there is the perpetuity of punishment.  
Prepared for the Devil and his Angels.] Here are thy infernal tormenting, and tormented companions.  
O terrible Sentence! from which the condemned cannot escape: which being pronounced, cannot possibly be withstood: against which a man cannot except; and from which a man can nowhere appeal. So that to the damned, nothing remains but hellish torments, which knows neither ease of pain, nor end of time. From this judgement-seate thou must be thrust by Angels, (together with all the damned Devils and Reprobates) into the bottomless Lake of utter darkness, 
Apoc. 21.8.  that perpetually burns with fire and Brimstone. Whereunto, as they shall be thrust, there shall be such weeping, woes, and wailing, that the cry of the company of Core, Dathan, & Abiram when the earth swallowed them up, was nothing comparable to this howling; nay, it will seem unto thee a Hell, before thou goest into hell, but to hear it.  
Into which bottomless Lake after that thou art once plunged, thou shalt ever be falling down, and never meet a bottom: and in it, thou shalt ever lament, and none shall pity thee: thou shalt always weep, for the pain of fire, and yet gnash thy teeth for the extremity of cold: thou shalt weep to think that thy miseries are past remedy: thou shalt weep to think, that to repent is to no purpose: thou shalt weep to think, how for the shadows of short pleasures, thou hast incurred these sorrows of eternal pains: thou shalt weep to see how that weeping itself can nothing prevail: yea, in weeping thou shalt weep more tears, than there is water in the Sea; for the water of the Sea is finite, 
Bonavent.  but the weeping of a Reprobate shall be infinite.  
There thy lascivious Eyes shall be afflicted with sights of ghastly Spirits: thy curious Ears shall be affrighted with hideous noise of howling devils, and the gnashing teeth of damned Reprobates: thy dainty Nose shall be cloyed with noisome stench of Sulphur: thy delicate Taste shall be pained with intolerable hunger: thy drunken Throat shall be parched with unquenchable thirst: thy Mind shall be tormented, to think how for the love of abortive pleasures, which perished ere they budded, thou so foolishly lost Heavens joys, and incurred hellish pains, which last beyond eternity: thy Conscience, shall ever sting thee like an Adder, when thou thinkest how often Christ by his Preachers, offered the remission of sins, and the Kingdom of Heaven, freely unto thee, if thou wouldst but believe and repent: and how easily thou mightest have obtained mercy in those days; how near thou waste many times to have repent, and yet didst suffer the devil and the world to keep thee still in impenitency: and how the day of mercy is now past, and will never dawn again.  
How shall thy understanding be racked, to consider, how for momentany riches, thou hast lost the eternal treasure, and changed heavens felicity, for hell's misery! where every part of thy body without intermission of pain shall be continually tormented alike.  
In these hellish torments, thou shalt be for ever deprived of the beatifical sight of GOD, wherein consists the sovereign good, and life of the soul. Thou shalt never see light, nor the lest sight of joy, but lie in a perpetual prison of utter darkness: where shall be no order but horror: no voice but of blas●h●mers, & howlers: no noise but of torturers and tortured: no society but of the Devil and his Angels, who being tormented themselves, shall have no other ease but to wreak their fury in tormenting thee. Where shall be punishment without pity: misery without mercy: sorrow without succour: crying without comfort: mischief without measure: torment without ease: where the worm dieth not, and the fire is never quenched: 
Mar. 9  where the wrath of God shall seize upon thy soul and body as the flame of fire doth on the lump of pitch or brimstone: in which flame thou shalt ever be burning and never consumed: ever dying and never dead: ever rowing in the pangs of death, and never rid of those pangs, nor knowing end of thy pains: So that after thou hast endured them so many thousand years as there are grass on the Earth, or sands on the Seashore, thou art no nearer to have an end of thy torments, than thou waste the first day that thou wast cast into them: yea, so far are they from ending, that they are ever but beginning. But if after a thousand times so many thousand years, thy damned soul could but conceive a hope, that those her torments should have an end, this would be some comfort to think, that at length an end will come. But as oft as the Mind thinketh of this word Never, it is as another Hell, in the midst of Hell.  
This thought shall force the damned to cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as if they should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Lord, not ever, not ever, torment us thus; but their Conscience, shall answer them, as an Echo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ever, ever. Hence shall arise their doleful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, woe, and alas for evermore!  
This is that second death, the general perfect fullness of all cursedness and misery: which every damned reprobate must suffer, so long as GOD and his Saints shall enjoy bliss and felicity in heaven for evermore.  
Thus far of the misery of man in his state of corruption, unless that he be renewed by Grace in Christ.  
Now follows the knowledge of Man's self in respect of his state of regeneration by Christ.    

Meditations of the state of a Christian reconciled to GOD in Christ.  
NOw let us see, how happy a godly man is, in his state of renovation, being reconciled to GOD in Christ.  
The godly man whose corrupt nature is renewed by grace in Christ, and become a new creature: is blessed in a threefold respect First, in his life. Secondly, in his death. Thirdly, after death.  
1 His blessedness during this life is but in part, and that consists in seven things.  
1 Because, he is conceived of the 
a joh. 3.5.  spirit, in the womb of his 
b Gal. 4.26.  mother, the Church: and is 
c joh. 1.13.  borne not of blood, nor of the will of the flesh, nor of the will of man but of GOD, who in Christ is his 
d Gal. 4.6.7. 2 Cor. 6.18.  father. So that the 
e Eph. 4.23.24 Col. 3.10.  Image of God his father is renewed in him every day more and more.  
2 He hath, for the merits of Christ's sufferings, all his sins, original and actual, with the guilt and punishment belonging to them, 
f Rom. 4.8.25. Rom. 8.1.2. 1 Pet. 2.24.  freely and fully forgiven unto him. And all the 
g Rom. 4.5.19.  righteousness of Christ as freely and fully imputed unto him: and so God is 
h 2 Cor. 5.29  reconciled unto him: and 
i Rom. 8.33.34.  aprooveth him as righteous in his sight and account.  
3 He is freed from Satan's 
k Act. 26.18 Ephes. 2.2.  bondage, and is made a 
l joh. 20.17 Rom. 8.29.  brother of Christ, a fellow 
m Rom. 8.17  heir of his heavenly kingdom, and a spiritual 
n Apo. 1.6.  King and Priest, to offer up 
o Pet. 2.5.  spiritual sacrifices to GOD by jesus Christ.  
4 God spareth him as a man spareth his own son that serveth him. 
Mal. 3.17.  And this sparing consists.  
In 

1 Not taking notice of every fault, but bearing with his infirmities, Exod. 34.6.7. A loving father, will not cast his child out of doors in his sickness.  
2 Not making his punishment when he is chastened, as great as his deserts. Psalm. 103.10.  
3 Chastening him moderately, when he seeth, that he will not by any other means, be reclaimed. 2 Sam. 7.14.15. 1 Cor. 11.32.  
4 Graciously accepting his endeavours, notwithstanding the imperfection of his obedience; and so preferring the willingness of the mind, more than the worthiness, of the work. 2 Cor. 8.12.  
5 Turning the curses, which he deserved to crosses and to fatherly corrections: yea all 
a Rom. 8.28.  things, all 
b Psa. 89.32.33. Psal. 119.71. Heb. 12.10. 2 Cor. 12.7.  calamities of this life, 
c 1 Cor. 3.22 & 15.54.55. Heb. 2.14.15.  death itself; 
d Luk. 22.31 32 Ps. 51.13.14 Ro. 5.20.21.  yea his very sins unto his good.    
5 God gives him his holy spirit, which 

1 
e 1 Thes. 5.23. 1 Pet. 1.2.  Sanctifieth him by degrees throughout: 
f Rom. 8.9.10.  so that he doth more and more die to sin, and live to righteousness.  
2 Assures him of his 
g Rom. 8.16  adoption, and that he is by grace the child of God.  
3 Encourageth him to come with 
h Heb. 4.10. Ephes. 3.12.  boldness and confidence, into the presence of GOD  
4 Moveth him without fear, to say unto him Abba Father. 
Gal. 4.6.   

Rom. 8.15.16 Zach. 12.10.  5 Poureth into his heart the gift of sanctified prayer.  
6 Persuadeth him, that both he and his prayers are accepted and heard of God, 
Rom. 8.16.27  for Christ his Mediators sake.  
7 Fills him with 

1 Peace of conscience. 
Rom. 5.1. & 14.17. Rom. 5.3 & 14.17.   
2 joy in the holy Ghost in comparison whereof: all earthly joys, seem vil● & vain unto him.      
6 He hath a recovery of his 
a Psa. 8.5. etc. Heb. 2.7.8.  sovereignty over the creatures which he lost by Adam's fall: & from thence free 
b 1 Cor. 9.1. Rom. 14.14. 1 Tim. 4.2. etc.  liberty of using all things, which God hath not 
c 1 Cor. 9.19 21  restrained, so that he may use them with a good 
d 1 Cor. 3.22 23 Heb. 2.7.  conscience. For to all things in heaven and earth he hath a sure 
e 1 Cor. 3.22  title in this life, and he shall have the plenary and peaceable 
f Mat. 25.34 1 Pet. 1.4.  possession of them, in the life to come. Hence it is that all Reprobates are but usurpers of all that they possess: and have no 
g Act. 1.25.  place of their own but Hell.  
7 He hath the assurance of God's Fatherly care, and protection, day and night over him; which care consisteth in three things.  

1 In providing all things necessary for his soul and body, 
Mat. 6.32. 2 Cor. 12.14 Psal. 23. Psa. 34.9.10.  concerning this life and that which is to come: so that he shall be sure, ever, either to have enough: or patience to be content with that he hath.  
2 In that God gives his holy Angels, as his ministers, a charge: to attend upon him always for his good: yea in danger, to pitch their tents about him for his safety where ever he be. 
Heb. 1.14. Psal. 34.7. Psal. 91.11.  Yea Gods protection, shall defend him as a cloud by day, 
Isai. 4.5. job 1.10.  and as a pillar of fire by night, and his providence shall hedge him from the power of the Devil.  
3 In that the eyes of the Lord are upon him, 
Psal. 34.15. Gen. 7. ●.  and his ears continually open to see his state, and to hear his complaint, and in his good time, 
Psal. 34.19.  to deliver him out of all his troubles.   
Thus far of the blessed estate of the godly, and Regenerated man in this life: Now of his blessed estate in death.  

2 Meditations of the blessed estate of a regenerate man in his death.  
WHen GOD sends death as his messenger, for the regenerated man, he meets him half the way to heaven: for his 
a Phil. 3.20.  conversation, and 
b Col. 3.2.  affection is there before him. Death is neither strange nor fearful unto him: not strange, because he 
c 1 Cor. 15.31  died daily: not fearful, because whilst he lived, he was dead, and his life was 
d Col. 3.3.  hid with Christ in God. To die, unto him therefore, is nothing else in effect, but to 
e Apoc. 14.  rest from his labour in this world, to go 
f 2 Cor. 5.6.  home to his 
g joh. 14.1.  father's house, unto the 
h Heb. 12.22 etc.  city of the living God, the heavenly jerusalem, to an innumerable company of Angels, to the general assembly and Church of the first borne, to God the judge of all, and to the Spirits of just men made perfect, and to jesus the Mediator of the new Testament. Whilst his Body is sick, his Mind is sound: for, God 
i Psal. 41.3.  maketh all his bed in his sickness, and strengtheneth him with faith and patience, upon his bed of sorrow; and when he begins to enter into the way of all the world, he giveth (like 
k Gen. 49.  jacob, Moses, and joshua) to his Children and friends, godly exhortations and counsels, to serve the true GOD, to worship him truly all the days of their life. His blessed soul breatheth nothing but blessings, and such speeches as savours a sanctified spirit. As his outward man decayeth, so his inward man increaseth, and waxeth stronger. When the speech of his tongue faultreth, the sighs of his heart speaketh louder unto GOD: when the sight of the Eyes faileth, the Holy Ghost illuminates him inwardly with abundance of spiritual light. His soul feareth not 
n 2 Cor. 5 8.  but is bold to go out of the body, and to dwell with her Lord. He sigheth out with Paul 
o Phil. 1.23.  cupio dissolui, I desire to be dissolved and to be with Christ. And with 
p Psal. 42.2.  David, As the Hart panteth after the water-brookes, so panteth my soul after thee O God. My Soul thirsteth for God, for the living God: when shall I come and appear before God. He prayeth with the Saints, 
q Apoc. 6.10  How long O Lord, which art holy and true! 
r Apo. 22.20  Come Lord jesus, come quickly. And when the 
s job 14.5.  appointed time of his dissolution is come, knowing that he goeth to his 
t Psal. 31.5.  Father and Redeemer in the peace of a good Conscience, and the assured persuasion of the forgiveness of all his sins, in the blood of the Lamb: he sings with blessed old Simeon his 
u Luke 2.29 Psal. 37.37. Isa: 57.2.  Nunc dimittis: Lord, now lettest thou thy Servant depart in peace, etc. And surrenders up his Soul as it were with his own hands, into the hands of his heavenly Father, saying with David: 
x Psal. 31.5.  Into thy hands O Father I commend my Soul, for thou hast redeemed me O Lord thou God of truth, And saying with Stephen, 
y Acts 7.59.  Lord jesus receive my spirit. He no sooner yields up his sacred Ghost, but immediately the 
z Mat. 18.10 Act. 12.15. and 27.23.  holy Angels, who attended upon him from his birth, unto his death 
a Luk. 16.22 : carry and accompany his Soul into Heaven, as they did the Soul of Lazarus into Abraham's bosom, 
b Mat. 8.11. Luk. 13.28. Act. 15.10.11. Ephe. 1.10. Heb. 11.9.10.16. and 12.22.23. Luk. 19.9. and 9.31.  which is the Kingdom of Heaven, whither only good Angels, and good works, do accompany the Soul: the one to deliver their 
c Psal. 91.11. Heb. 1.14.  charge, the other to receive their 
d Apo. 14.13 and 22.12.  reward.  
The Body in convenient time, as the sanctified 
e 1 Cor. 19  Temple of the holy Ghost: the 
f 1 Cor. 6.15 Mat. 26.26.  members of Christ, nourished by his Body, the 
g 1 Cor. 6.20 1 Pet. 1.19.  price of the blood of the Son of God, is by his fellow-brethrens reverently laid to 
h 1 Thes. 4.14 Acts 7.6. and 8.2.  sleep, in his grave, as in the bed of Christ: in an assured hope, to 
i Dan. 12.2. joh. 5.28.29 Luke 14.14. 1 Thes. 4.16.17. Apoc. 14.13.  awake in the resurrection of the just, at the last day, to be partaker with the Soul, of life and glory everlasting. And in this respect not only the Souls, 
Apoc. 14.13  but the very Bodies of the faithful also are termed blessed.  
Thus far the blessedness of the soul and body of the regenerated man in death. Now let us see the blessedness of his soul and body after death.   

3 Meditations, of the blessed estate of the regenerated man after death.  
THis state hath three degrees:  
1 From the day of Death, to the Resurrection.  
2 From the Resurrection, to the pronouncing of the Sentence.  
3 After the Sentence, which lasts eternally.  
As soon as ever the regenerated man hath yielded up his Soul unto Christ, the holy Angels take her into their custody, and immediately 
a Luk. 16.22  carry her into Heaven, and there presents her 
b Heb. 1.14. and 12.24.  before Christ, where she is crowned with a 
c Tim. 4.8. Apoc. 2.10. 1 Pet. 5.  Crown of righteousness and glory; not which she hath deserved by her good works, but which God hath promised of his free goodness, to all those, who of love, have in this life unfeignedly served him, and sought his glory.  
Oh! what joy will it be to thy Soul, which was want to see but misery, and sinners, now to behold the face of the God of Glory? yea, to see Christ well coming thee as soon as thou art presented before him by the holy Angels, 
Col. 1.16. Ephes. 1.21.  with an Euge bone serve! Well done, and welcome good and faithful servant, etc. enter into thy master's joy! And what joy will this be, to behold thousand thousands of Cherubims, Seraphims, Angels, Thrones, Dominions, Principalities, Powers: All the holy patriarchs, Priests, Prophets, Apostles, Martyrs, Professors, and all the Souls of thy Friends, Parents, Husbands, Wives, Children, and the rest of God's Saints, who departed before thee in the true Faith of Christ, standing before God's Throne in bliss and glory? If the Queen of Sheba, beholding the glory and attendance given to Solomon, as it were ravished therewith, broke out and said, 
1 King. 10.8.  Happy are thy men, happy are these thy Servants, which stand ever before thee, and hear thy Wisdom! How shall thy Soul be ravished to see herself by grace admitted to stand with this glorious company? to behold the blessed Face of Christ, and to hear all the Treasures of his divine Wisdom? How shalt thou rejoice to see so many thousand thousands welcomming thee into their heavenly Society? for as they all rejoiced at thy conversion; 
Luke 15.  so will they now be much more joyful to behold thy Coronation; 
1 Tim. 4.8.  and to see thee receive thy Crown which was laid up for thee against thy coming. For there the crown of Martyrdom, shall be put on the head of a Martyr: who for Christ's Gospel sake endured torments: the Crown of virginity on the head of a Virgin, which subdued Concupiscence: the Crown of Piety and Chastity on the head of them, who sincerely professed Christ, and kept their wedlocke-bed undefiled: the Crown of Good-workes on the good alms-givers head, who liberally relieved the poor: the Crown of incorruptible glory on the head of those Pastors, who by their preaching and good example, have converted souls from the corruption of sin, to glorify God in holiness of life. Who can sufficiently express the rejoicing of this heavenly Company, 
Apoc. 7.9.  to see thee thus crowned with glory, arrayed with the shining Robe of righteousness, and to behold the Palm of victory put into thy hand? Oh what gratulation will there be, that thou hast escaped all the miseries of the World, the snares of the Devil, the pains of Hell, and obtained with them thy eternal rest and happiness? for there every one joyeth as much in another's happiness as in his own, because he shall see him as much loved of GOD as himself. Yea they have as many distinct joys, as they have compartners of their joy. And in this joyful and blessed: state, the Soul resteth with Christ in Heaven, till the Resurrection, when as the number of her Fellow-servants and Brethren be fulfilled, 
Apoc. 7.9.  which the Lord termeth but a little season.  
The second degree of man's blessedness after death, is from the Resurrection to the pronouncing of the final sentence. For at the last day:  
1 The Elementary Heavens, Earth, and all things therein, shall be 
a 2 Pet. 3.10 12.13.  dissolved, and purified with fire.  
2 At the 
b 1 Cor. 15.52 1 Thes. 4.16 joh. 5.28. Ezech. 37.  sound of the last Trumpet, or voice of Christ, the Archangel, the very same bodies, which the Elect had before, (though turned to dust and earth:) shall arise again; and in the same instant every man's soul shall re-enter into his own body, 
Rom. 8.11. Rom. 5.17. 1 Cor. 15.21 Phil. 3.10.11 1 Thes. 4.14.  by virtue of the Resurrection of Christ, their head, and be made alive, and rise out of their graves, as if they did but awake out of their beds. And howsoever Tyrants bemangled their bodies in pieces, or consumed them to ashes: yet shall the Elect find it true at that day, that not an hair of their head is perished. 
Mat. 10.30.   

Dan. 4.12. 1 Thes. 4.14. Par est potestas Dei ad instituendos & restituendos homines. Athenagor.  3 They shall come forth out of their graves like so many Joseph's out of Prison, or daniel's out of the lions Dens, or jonahs' out of Whale's bellies.  
4 All the bodies of the Elect being thus made alive, shall arise in that 
f Isa. 65.20.  perfection of nature, whereunto they should have attained by their natural temperment, if no impediment had hindered: and in that vigour of age, that a perfect man is at, about three and thirty years old, each in their 
* Tertul. the resurrect. cap. 6. Hier. Ep. 27. & 61. Aug. lib. 22. de Civit. Dei, cap. 17. & omnes● Theologi in 4. sent. dist. 44.  proper sex. Whereunto Divines think the Apostle alludeth, when he saith, 
g Ephe. 4.13 Ita communiter credunt Theologi in 4 Sent. dist. 44. Vide Aug. d. Civit. Dei lib. 22. cap. 15. & 16.  till we all come unto a perfect man, unto the measure of the age (or stature) of the fullness of Christ. Whatsoever imperfection was before in the body (as blindness, lameness, crookedness) shall then be done away. jacob shall not halt, nor Isaac be blind, nor Leah blear-eyed, nor Mephibosheth be lame: for if David would not have the blind and lame to come into his house, much less will Christ have blindness and lameness to dwell in his heavenly Habitation. Christ made all the blind to see, the dumb to speak, the deaf to hear, the lame to walk, etc. that came to him, to seek his grace on earth: much more will he heal all their imperfections, whom he will admit to his glory in Heaven. Among those Tribes there is not one feeble: 
Psal. 105.37.  but the lame man shall leap as an heart, 
Isa. 35.6.  and the dumb man's tongue shall sing. And it is very probable, that seeing GOD created our first Parents, not infants or old men, but of a perfect age or stature: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or new creation from death, shall every way be more perfect than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first frame of a man from which, he fell into the state of the dead. Neither is it like that Infancy being imperfection, and old age corruption can well stand with the state of a perfect glorified body.  
5 The bodies of the Elect being thus raised shall have four most excellent and supernatural qualities. For 

1 They shall be raised in power, whereby they shall for ever be freed, 
1 Cor. 15.43.  from all wants, and weakness, and enabled to continue, without the use of meat, drink, sleep, and other former helps.  
2 In incorruption, 
1 Cor. 15.42. Isa. 65.20. Aug. Ench. cap. 90.  whereby they shall never be subject, to any manner of imperfections, blemish, sickness or death.  

Mat. 13.43. Dan. 12.3. Luk. 9.31. Zach. 9.16.  3 In Glory, whereby their bodies shall shine as bright as the Sun in the firmament▪ and which being made transparent, 
1 Thes. 4.17.  their souls shall shine through, far more glorious than their bodies. Three glimpses of which glory was seen. First, 
Exod. 34.27 Mat. 17.  in Moses face: Secondly, in the transfiguration: 
Act. 6.15.  Thirdly, in Stephen's countenance. Three instances, and assurances of the glorification of our bodies at that glorious day. Then shall David lay aside, 
1 Sam. 18.4.  his shepherds weed, and put on the robe of the King's son jesus, not jonathan. Then every true Mordecai, who mourned under the Sakecloth of this corrupt flesh, shall be arrayed with the King's royal apparel, 
Hest. 6.8.  and have the Crown royal set upon his head, that all the world may see: how it shall be done to him, whom the King of kings delighteth to honour. If now the rising of one Sun makes the morning so glorious, how glorious shall that day be, when innumerable million of millions of bodies of Saints and Angels, shall appear more glorious, than the brightness of the Sun? the body of Christ in glory surpassing all.  

4 In Agility, whereby our bodies shall be able to ascend, 
Vbi volet Spiritus, ibi erit & corpus. Aug. Mat. 24.28.  and to meet the Lord at his glorious coming in the air; as Eagles flying unto their blessed Carcase. To this agility of the Saints, glorious bodies, the Prophet alludes, saying: They shall renew their strength: 
Esai. 40.31.  they shall mount up with wings as Eagles: they shall run and not be weary, they shall walk, and not faint. And to this state, may that saying of Wisdom be referred: In the time of their vision they shall shine and run too and fro, 
Wisd. 3.7.  as sparks among the stubble.  
And in respect of these four qualities, 
1 Cor. 15.46 〈◊〉 p●st resurrectionem erunt corpora, non quia corpora esse desiste●t, sed quia spiritu vivificante subsistent. Aug. lib. 13. de civit. dei. cap. 22.  Paul calleth the raised bodies of the Elect Spiritual: for they shall be spiritual in qualities, but the same still in substance.     
And howsoever sin and corruption makes a man in this state of mortality, lower than Angels; 
a Psal. 8.5.  yet surely when God shall thus Crown him with glory and honour, I cannot see, how man shall be any thing inferior to Angels. For are they Spirits? So is Man also in respect of his soul: yea more than this, they shall have also a spiritual Body Fashioned like unto the glorious body of the Lord jesus Christ, in whom, 
Phil. 3.21.  man's nature is exalted by a personal union, into the glory of the Godhead, and individual society of the blessed Trinity. 
Heb. 2.16.  An honour which he never vouchsafed Angels. And in this respect man hath a prerogative above them. 
Heb. 1.14. Pas●. 9.11. Jude ves. 6. 2. Pet. 4.  Nay they are but spirits appointed to be ministers unto the Elect and as many of them who at the first disdained this office and would not keep their first standing were for their pride, hurled into hell. This lesseneth not the dignity of Angels: but extols the greatness of God's love to Mankind.  
But as for all the Elect, who at that second and sudden coming of Christ shall be found quick and living; The 
* 2 Pet. 3.10.11.12.  fire that shall burn up the corruption of the world, and the works therein, shall in a 
a 1 Cor. 15.52.  moment, in the twinkling of an eye overtake them as it 
b Luk. 17.34  finds them, either grinding in the mill of provision, or walking in the fields of pleasure, or lying in the bed of ease: and so burning up their dross, and corruption, of mortal make them immortal bodies: and this change shall be unto them in stead of death.  
Then shall the Soul with joyfulness greet her body, 
The Elect Souls Apostrophe to her Body at their first meeting in the resurrection.  saying: Oh well met again, my dear sister, How sweet is thy voice! how comely is thy countenance, having lain hid so long in the cliffs of the rocks, and in the secret places of the grave! 
Can. 2.14.  Thou art indeed an habitation fit, not only for me to dwell in; but such as the Holy Ghost thinks meet to reside in, as his Temple for ever. The Winter of our affliction is now past: the storm of our misery is blown over, and gone. The Bodies of our Elect Brethren appear more glorious, than the Lily flowers on the earth; the time of singing Hallelu●ah is come; and the voice of the Trumpet is heard in the Land. Thou hast been my Yoke-fellow in the Lords labours, and companion in persecutions and wrongs, for Christ and his Gospel's sake; now shall we enter together, into our Master's joy: as thou hast borne with me the cross, so shalt thou now wear with me the Crown: as thou hast with me sowed plenteously in tears, so shalt thou reap with me abundantly in joy. O blessed, aye blessed be that GOD, who (when yonder reprobates spent their whole time in Pride, fleshly lusts, eating, drinking and profane vanities) gave us grace to join together, in watching, fasting, praying, reading the Scriptures, keeping his sabboth's, hearing Sermons, receiving the holy Communion, relieving the Poor, exercising in all humility the works of Piety to God, and walking conscionably in the duties of our calling towards men. Thou shalt, anon, hear no mention of thy sins, 
Psal. 32.1.  for they are remitted and covered; but every good work which thou hast done for the Lords sake, shall be rehearsed and rewarded.  
Cheer up thy heart, for thy judge is flesh of thy flesh, and bone of thy bone. 
Dan. 9.21. etc.  Lift up thy head, behold these glorious Angels, like so many Gabriels', 
Luke 21.28.  flying towards us, to tell us, that the day of our Redemption is come, and to convey us in the clouds, to meet our Redeemer in the Air. Lo they are at hand, arise therefore my Dove, my Love, 
Can. 2.1.3.  my fair One, and come away: 
Verse 17.  and so like Roes, or young Hearts, they run with Angels towards Christ, over the trembling mountains of B●ther.  
6 Both quick and dead being thus revived and glorified, shall forthwith by the ministry of God's holy Angels, 
Luke 17.34.35.36.  be gathered from all the quarters and parts of the world, 
1 Thes. 4.17  and caught up together in the Clouds, to meet the Lord in the Air, and so shall come with him, as a part of his glorious train, 
1 Cor. 6.1.3.  to judge the Reprobates and evil Angels. The twelve Apostles shall sit upon twelve Thrones, next Christ, to judge the twelve Tribes, who refused to hear the Gospel, preached by their ministery. 
1 Cor. 6.2.3  And all the Saints in honour and order, shall stand next unto them, as judges also: to judge the evil Angels and earthly-minded men. And as every of them, received grace in this life, to be more zealous of his glory, and more faithful in his Service then others: 
Apo. 22.12.  so shall their glory and reward be greater than others, 
Rom. 26.2. 2 Cor. 9.6. john 14.1.  in that day.  
The place whither they shall be gathered unto Christ, and where Christ shall sit in judgement shall be in the Air, 
1 Thes. 4.17.  over the valley of jehosaphat, by mount Olivet, near unto jerusalem, Eastward from the Temple, as it is probable for four reasons.  
1 Because the holy Scripture seems to intimate so much in plain words. I will gather all Nations into the valley of jehosaphat, 
joel 3.1.2. etc.  and plead with them there. 
Ver. 11.12.  'Cause thy mighty ones, to come down, O Lord: let the Heathen be wakened: and come up to the valley of jehosaphat; for there will I sit to judge all the Heathen round about. jehosaphat signifieth the Lord will judge. And this valley was so called from the great victory which the LORD gave 
a 2 Chron. 20.29.  jehosaphat and his people over the Ammonites, Miabites, and Inhabitants of Mount Seir. Which victory was a Type of the final victory which Christ the supreme judge, shall give his Elect, over all their Enemies in that place at the last day, as all the jews interpret it. See Zach. 14.4 5. Psal. 51.1.2. etc. all agreeing, that the place shall be thereabouts.  
2 Because, that as Christ was 
* Near this valley was mount Moriah, where Abraham sacrificed Isaak. Gen. 22. jacob saw Angels ascending and descending on a Ladder Gen. 28. The Angel put up his sword and fire from heaven burnt D. Sacrifice in Araunah● floor. 2 Sam. 24. Solomon builded the Temple, 2 Chron. 3.1. Christ preached the gospel, suffered his passion, and entered into his glory. Carth. in Gen. 28.  thereabouts crucified, and put to open shame; so over that place his glorious Throne should be erected in the Air: when he shall appear in judgement to manifest his Majesty and glory: for it is meet that Christ should in that place judge the world with righteous judgement, where he himself was unjustly judged and condemned.  
3 Because, that seeing the Angels shall be sent to gather together the Elect from the four winds, from one end of heaven to the other. It is most probable that the place whither they shall be gathered to, shall be near jerusalem, and the valley of jehosaphat, which 
* The Sea beyond jordan towards Tyrus, cutteth the midst of the world. And Ezekiel saith of jerusalem, In medio gentium posui eam. That from Zion as from a centre, the Law should be published to all Nations, and there all nations shall be judged according to the Law. Rom. 2.12.  Cosmographers describe to be in the midst of the superficies of the Earth ay▪ the termini a quibus, be the four parts of the World, the terminus ad quem, must be about the Centre.  
4 Because the Angels told the Disciples, that as they saw Christ ascend from Mount Olivet, which is over the valley of jehosaphat, 
Acts 1.11.  so he shall in like manner come down from Heaven: This is the opinion of Aquinas, 
Richardus de villa nova. Thom. in 4. Sent. dist. 47.48.  and all the Schoolmen, except Lombard, and Alexander Hales.  
7 Lastly, when Christ is set in his glorious Throne, 
Mat. 25.31. Jude ver. 14. Apoc. 20.11 12. etc. Mat. 19.28.  and all the many thousands of his Saints and Angels, shining more bright than so many Suns in glory, sitting about him: and the body of Christ in glory and brightness surpassing them all: (The Reprobates being separated, and remaining beneath upon the earth; for the right hand signifieth a blessed, 
Hillar. in. Can. 28. Anselm. in Mat. cap. 25.  the left hand a cursed estate:) Christ will first pronounce the sentence of absolution, and bliss upon the Elect: first, because he will thereby increase the grief of the reprobate that shall hear it: 
Psal. 145.9. Isa. 28.21. Ad poenas tardus Deus est, ad praemia velox.  secondly, to show himself more prone to Mercy then to judgement. And thus from his Throne of Majesty in the Air, he shall in the sight and hearing of all the world, pronounce unto his Elect. Come ye blessed of my Father, 
Mat. 25.4.  inherit the kingdom prepared for you from the beginning of the world, for, etc.  
Come ye.] Here is our blessed union with Christ, and by him, with the whole Trinity.  
Blessed.] Here is our absolution from all sins, and our plenary endowment with all grace and happiness.  
Of my Father.] Here is the Author, from whom, by Christ proceeds our felicity.  
Inherit.] Here is our Adoption.  
The Kingdom.] Behold our Birthright and possession.  
Prepared.] See Gods Fatherly care for his chosen.  
From the Foundation of the world.] O the free, eternal, and unchangeable Election of GOD!  
How much are those souls bound to love GOD, who of his mere goodwill and pleasure, chose and loved them before they 
* Rom. 9.11.  had done either good or evil.  
For, I was hungry, etc.] O the Goodness of Christ, who takes notice of all the good-works of his Children to reward them! How great is his love to poor Christians, who takes every work of mercy done to them, for his sake, as if it had been done to himself! Come ye to me, in whom ye have believed, 
* joh. 20.29. 1 Pet. 1.8.  before ye saw me, and whom ye have loved, and sought for with so much devotion, and through so many tribulations. Come now, from labour to rest: from disgrace, to glory: from the jaws of death to the joys of eternal Life. For my sake ye have been 
* Mat. 5.11.  rai●ed upon, reviled, and cursed. But now it shall appear to all those cursed Esau's, that you are the true Jacob's, that shall receive your heavenly Father's blessing, and blessed shall you be. Your 
* Psal. 27.10 Mat. 19.29.  fathers▪ mothers, and nearest kindred forsook, and cast you off, for my Truth's sake, which you maintained: but now 
* joh. 20.17. 2 Cor. 6.18.  my Father will be unto you a Father, and you shall be his Sons and Daughters for ever. You were cast out of your lands and livings, and forsook all for my sake, and the Gospel: But that it may appear that you have not lost your gain, but gained by your loss: in stead of an earthly inheritance and possessions, you shall possess with me the inheritance of my heavenly Kingdom: where you shall be for love, sons; for birthright, heirs; for dignity, Kings; for holiness, Priests: and you may be bold to enter into the possession thereof now, because my Father prepared and kept it for you, ever since the first foundation of the world was laid.  
Immediately, after this Sentence of absolution and benediction, every one receiveth his crown, which Christ the righteous judge puts upon their heads; 
2 Tim. 4.8. 1 Pet. 5.4. Apoc. 4.4.  as the reward which he hath promised of his grace and mercy unto the faith and good works of all them that loved that his appearing. Then every one taking his Crown from his Head, 
Apoc. 4.10.  shall lay it down as it were at the Feet of Christ, and prostrating themselves, shall with one heart and voice, in an heavenly sort and consort, say, Praise, and Honour, and Glory, and Power, 
Apoc. 5.  and Thanks be unto thee, O blessed Lamb, who sittest upon the Throne, wast killed, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God, Kings and Priests, to reign with thee in thy Kingdom for evermore. Amen.  
Then shall they sit in their Thrones and order, 
1 Cor. 6.1.2.3. etc. Mat. 19.18.  as judges of the Reprobates, and evil Angels: by approving, and giving testimony to the righteous sentence and judgement of Christ the supreme judge.  
After the pronouncing of the Reprobates sentence and condemnation, Christ will perform two solemn Actions.  
1 The presenting of all the Elect unto his Father, 
joh. 17.12.14.23.24.  Behold O righteous Father, these are they whom thou gavest me, I have kept them, and none of them is lost. I gave them thy Word, and they believed it, and the world hated them, because they were not of the world, even as I was not of the world. And now Father, I will that those whom thou hast given me, be with me where I am, 
joh. 12.16.  that they may behold my glory, which thou hast given me, and that I may be in them, and thou in me, that they may be made perfect in one, that the world may know that thou hast sent me, and that thou hast loved them, as thou hast loved me.  
2 Christ, shall deliver up the Kingdom to GOD, 
1 Cor. 15.24  even the Father, that is, shall cease to execute his office of Mediatorship, whereby as he is King, Priest, Prophet, and supreme head of the Church, he suppressed his Enemies, and ruled his faithful people, by his Spirit, Word, and Sacraments. So that his Kingdom of grace over his Church, in this world ceasing; he shall rule immediately as he is GOD, equal with the Father, and the holy Ghost, in his Kingdom of Glory for evermore: not that the dignity of his Manhood shall be any thing diminished, but that the glory of his Godhead shall be more manifested: so that as he is God, he shall from thence forth, in all fullness without all external means, rule all in all.  
From this Tribunal seat, Christ shall arise, and with all his glorious Company of Elect Angels and Saints, he shall go up triumphantly, in order and array unto the heaven of Heavens, with such a heavenly noise and Music, that now may that Song of David be truly verified, God is gone up with a triumph, 
Psal. 47.5.6.  the Lord with the sound of the Trumpets. 
7.  Sing praises to God, sing praises, 
9  sing praises unto our King, sing praises; for God is the King of all the Earth, he is greatly to be exalted. And that Marriage song of john: Let us be glad and rejoice, and give honour to him, for the Marriage of the Lamb is come, and his Wife hath made herself ready, hallelujah; for the Lord God omnipotent reigneth.  
The third and last Degree of the blessed state, of a regenerated man after death, begins after the pronouncing of the Sentence, and lasteth eternally without all end.   

Meditations of the blessed estate of a regenerated Man, in heaven; after he hath received his sentence of Absolution, before the Tribunal seat of Christ, at the last day of judgement.  
Here my Meditation lazeleth, and my Pen falleth out of my hand: the one being not able to conceive: 
2 Cor. 4.17.  nor the other to describe that most excellent bliss, and eternal weight of glory (whereof all the afflictions of this present life are not worthy) which all the Elect shall with the blessed Trinity enjoy: 
Rom. 8.18.  
Rom. 8.17.  from that time that they shall be received with Christ as joint heirs into that everlasting Kingdom of joy.  
Notwithstanding, we may take a scantling thereof, thus.  
The holy Scriptures set forth (to our capacity) the glory of our eternal and heavenly life after death, in four respects: 

1 Of the Place.  
2 Of the Object.  
3 Of the Prerogatives of the Elect there.  
4 Of the effects of those Prerogatives.    

1 Of the Place.  
THe place is the 
a 1 King. 8.  Heaven of Heavens, or the 
b 2 Cor. 12.2. ●.  third Heaven, called Paradise, whither Christ, (in his human nature,) ascended far above all visible heavens. The bridegroom's chamber, 
Psal. 19.5. Mat. 25.10.  which by the firmament, as by an azured curtain spangled with glittering stars and glorious planets, is hid: that we cannot behold it with these corruptible eyes of flesh. The holy Ghost (framing himself to our weakness) describes the glory of that place, which no man can estimate, by such things as are most precious in the estimation of man. And therefore likeneth it to a great and a holy City, 
Aoc. 21.2. etc.  named the heavenly jerusalem. Where only God, 
Verse 24. & 27.  and his people, who are saved, and written in the lambs book do inhabit: all built of pure gold, 
Ver. 18.  like unto clear glass, or Crystal: the walls of jasper stone: the foundations of the walls, 
Ver. 11. Ver. 19.20.  with twelve manner of precious stones: having twelve gates, each built of one pearl: 
Ver. 21. Ver. 13. Ver. 12.  three gates towards each of the four corners of the world: and at each gate an Angel, 
Ver. 27.  (as so many Porters) that no unclean thing should enter into it. It is four square, therefore perfect, 
Ver. 16.  the length, the breadth, and height of it are equal, 12000. furlongs every way, therefore glorious and spacious. Through the midst of her streets ever runneth a pure River of the water of life, as clear as Crystal, therefore wholesome. And of either side of 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 is health to the Nations, therefore healthy. There is therefore no place so glorious by creation, 
Apo. 22.1.2.  so beautiful with delectation, so rich in possession, so comfortable for habitation. For there the King, is Christ: the law, is love: the honour, verity: the peace, felicity: the life, eternity. There is light without darkness; mirth without sadness; health without sickness; wealth without want; credit without disgrace; beauty without blemish; ease without labour; riches without rust; blessedness without misery; and consolation that never knoweth end. How truly may we cry out (with David) of this City, Glorious things are spoken of thee, O thou City of God 
Psal. 87.3.  and yet all these things are spoken, but according to the weakness of our capacity. For heaven exceedeth all this in glory, so far: as that no tongue is able to express: nor heart of man to conceive the glory thereof: 
2 Cor. 12.4. 1 Cor. 2.9.  as witnesseth Paul who was in it and saw it. O let us not then dote so much upon these woedden cottages, and houses of moulding clay, which are but the tents of ungodliness and habitation of sinners: but let let us look rather, and long for this heavenly City, 
Heb. 11.10.  whose builder and maker is God: 
Heb. 11.16.  which he (who is not ashamed to be called our God) hath prepared for us.   

2 Of the Object.  
THE blissful and glorious object of all intellectual, and reasonable creatures in heaven, is the Godhead, in Trinity of Persons; without which there is neither joy, nor felicity: but the very fullness of joy consisteth in enjoying the same.  
This Object we shall enjoy two ways.  
1 By a beatifical vision of God.  
2 By possessing an immediate communion with his divine nature.  
The 
a Visio Dei beatifica solà est summ●● bonum nostrum Aug. lib. de Trinit. cap. 13.  beatifical vision of GOD is that only that can content the infinite mind of man. 
b ●●cisti nos domine ad te: inquietum igitur est cor nostrum donec requiescat in te. Aug. Conf. lib. 1. cap. 1.  For every thing tendeth to his centre. GOD is the centre of the soul: therefore (like Noah's Dove) she cannot rest, nor joy, till she return and enjoy him. All that GOD bestowed upon Moses, 
Exod. 33.13 etc.  could not satisfy his mind, unless he might see the face of God. Therefore the whole Church prayeth so earnestly: 
Psal. 67.1. & 80.19.  God be merciful unto us, and bless us & cause his face to shine upon us. When Paul once had seen this blessed sight, he (ever after) counted all the riches, and glory of the world, 
Phil. 3.8.11.  (in respect of it) to be but dung. And all his life after was but a sighing out (cupio dissolui) I desire to be dissolved, 
Phil. 1.23.  and to be with Christ. And Christ prayed for all his Elect in his last prayer: that they might obtain this blessed vision. Father, I will that they which thou hast given me be (where?) even where I am. (To what end? 
joh. 17.24. ) that they may behold that my glory, etc. If Moses face did so shine when he had been with GOD but forty days: 
Exod. 34.29 Exod. 33 23.  and seen but his back parts; how shall we shine, when we shall see him face to face for ever? 
1 Cor. 13.12 2 Cor. 3.18. 1 joh. 3.2.  and know him as we are known, and as he is? Then shall the soul no longer be termed Marah, bitterness, but Naomi, beautifulness: for the Lord shall turn her short bitterness, to eternal beauty and blessedness. Ruth 1.20.  
The second means to enjoy this object, is, by having an immediate, and an eternal communion with GOD in heaven. This we have, first, by being (as members of Christ) united to his manhood: and by the manhood (personally united to the word) we are united to him, as he is GOD: and (by his Godhead) to the whole Trinity. Reprobates at the last day shall see GOD (as a just judge) to punish them: but (for lack of this Communion) they shall have neither grace with him, nor glory from him. For want of this communion; the Devils (when they saw Christ) cried out, Quid nobis te cum? What have we to do with thee, 
Mark. 5.7.  O Son of the most high God? But (by virtue of this Communion) the penitent soul may boldly go and say unto Christ, 
Ruth. 3.9.  as Ruth unto B●az:) Spread, O Christ, the wing of the garment of thy mercy over thine handmaid: for thou art my kinsman. This Communion God promised Abraham, 
Gen. 15.1.  when he gave him himself for his great reward. And Christ prayeth for his whole Church to obtain it. 
joh. 17.20.21.  This communion Saint Paul expresseth in one word, saying: that God shall be all in all unto us. 
1 Cor. 15.28  Indeed, God is now all in all unto us: but by means, and in a small measure. But in heaven, God himself immediately, (in fullness of measure, without all means) will be unto us all the good things, that our souls and bodie● can wish or desire. He himself will be salvation, and joy to our souls: life and health to our bodies: beauty to our eyes: music to our ears: honey to our mouths: perfume to our nostrils: meat to our bellies: light to our understandings: 
Anima animae erit Deus. Ber●.  contentment to our wills; and delight to our hearts; and what can be lacking▪ where GOD himself, will be the soul of our souls? Yea all the strength, wit, pleasures, virtues, colours, 
Non potest summus rerum conditor in se non habere, quae rebus a se conditis dedit: quemadmodùm sol astris. Hugo lib. 4. de anima cap. 15  beauties, harmony, & goodness, that are in men, beasts, fishes, fowls, trees, herbs, and all creatures, are nothing but sparkles of those things, which are in infinite perfection in God. And in him we shall enjoy them, in a far more perfect, and blessed manner. He himself will then supply ●hei● use: nay, the best creatures (which serve us now) shall not have the honour, to serve us then. There will be no need of the Sun, nor of the Moon, to shine in that City: 
Apoc. 21.23  for, the glory of God doth light it. No more will there be any need, or use, of any creature, when we shall enjoy the Creator himself.  
When therefore we behold any thing that is excellent in any Creatures, let us say to ourselves; how much more excellent is he who gave them this excellency! When we behold the wisdom of men who overrule creatures stronger than themselves; outrun the Sun and Moon in discourse prescribing many years before, in what courses they shall be eclipsed: 
Seneca de beneficijs. lib. 2. cap. 29.  let us say to ourselves, how admirable is the wisdom of GOD, who made men so wise! When we consider the strength of Whales and Elephants, the tempests of Winds, & terror of Thunder; let us say to ourselves, how strong, how mighty, how terrible is that GOD that makes these mighty & fearful Creatures! When we taste things that are delicately sweet, let us say to ourselves, oh, how sweet is that GOD, from whom all these Creatures have received this sweetness! When we behold the admirable colours which are in Flowers and Birds, and the lovely beauty of Women, let us say, how fair is that GOD that made these so fair!  
And if our loving GOD hath thus provided us so many excellent delights, for our passage through this Bochim, 
judg. 2.5.  or valley of tears! what are those pleasures which he hath prepared for us, when we shall enter into the palace of our Master's joy! How shall our Souls be there ravished with the love of so lovely a GOD! So glorious is the object of heavenly Saints! So amiable is the sight of our gracious Saviour!   

3 Of the Prerogatives which the Elect shall enjoy in Heaven.  
BY reason of this communion with GOD, the elect in Heaven shall have four superexcellent prerogatives.  
1 They shall have the Kingdom of heaven for their inheritance: 
Mat. 25. 1 Pet. 1.4. Ephes. 2.19. Hebr. 12.22.  and they shall be free Denizens of the heavenly jerusalem. S. Paul (by being a free citizen of Rome) escaped whipping; but they, 
Act. 22.26.  who are once free Citizens of the heavenly jerusalem, shall ever be freed from the whips of eternal torments. For this freedom was bought for us, not with a great sum of money, 
Act. 22.28.  but with the precious blood of the Son of God. 
1 Pet. 1.18.   

Apoc. 5.10. 1 Pet. 2.9. Rom. 16.10.  2 They shall be all Kings and Priests. Spiritual Kings, to reign with Christ, and to triumph over Satan, the World, and Reprobates: and spiritual Priests, to offer unto God the spiritual Sacrifice of Praise and Thanksgiving for evermore. 
1 Pet. 2.5. Heb. 13.15.  And therefore they are said to wear both Crowns and Robes. Oh what a comfort is this to poor Parents, that have many Children! If they breed them up in the fear of God to be true Christians: then are they Parents to so many Kings and Priests.  

Mat. 13.43.  3 Their bodies shall shine as the brightness of the Sun in the Firmament: 
Phil. 3.21.  like the glorious Body of CHRIST, 
Act. 22.6.  which shined brighter than the Sun at noon, when it appeared to Paul. A glimpse of which glorious brightness appeared in the bodies of Moses and Elias transfigured with our Lord in the holy Mount. 
Luke 9.31. Mark 9.3.  Therefore (saith the Apostle) it shall rise a glorious body; yea, 
1 Cor. 15.43.  a spiritual body, not in substance, 
Ver. 44.  but in quality: preserved by spiritual means, and having (as an Angel) agility to ascend or descend. Oh what an honour is it that our bodies (falling more vile than a carrion) should thus arise in glory, 
1 Thes. 4.1.  like unto the body of the Son of God  
4 Lastly, they (together with all the holy Angels) there, keep (without any labour to distract them) a perpetual Sabbath, to the glory, honour, and praise of the aye-blessed Trinity, for the creating, redeeming, and and sanctifying of the church: and for his power, wisdom, justice, mercy, and goodness, in the government of Heaven and Earth. When thou hearest a sweet Consort of Music, meditate how happy thou shalt be, when (with the Choir of heavenly Angels and Saints) thou shalt sing a part in that spiritual hallelujah, on that eternal blessed Sabbath, where there shall be such variety of pleasures, and satiety of joys; as never know tediousness in doing, nor end in delighting.   

4 Of the effects of those prerogatives.  
From these prerogatives there will arise to the Elect in heaven, five notable effects.  
1 THey shall know GOD, with a perfect knowledge, 
1 Cor. 1.12. Aug. soliloq. cap. 36.  so far as Creatures can possibly comprehend the Creator. For there we shall see; the Word, 
Nihil natum in terra, nihil ignotum in coelo.  the Creator; and in the Word, all creatures that by the Word were created: so that we shall not need to learn of the things which were made; the knowledge of him by whom all things were made. 
1 Cor. 13.12  The excellentest creatures in this life, 
2 Cor. 3.16.  are but as a dark vail, 
Res verae sunt in mundo invisibili, in mundo visibili umbrae rerum. Her.  drawn betwixt GOD and us: but when this vail shall be drawn aside; then shall we see GOD face to face, and know him as we are known.  
We shall know the power of the Father, the wisdom of the Son, the grace of the holy Ghost; and the indivisible nature of the blessed Trinity. And in him we shall know not only all our friends (who died in the faith of Christ) but also all the faithful that ever were, or shall be: For,  
1 christ tells the jews, that they shall see, 
Luk. 13.28.  Abraham; Isaac, and jacob, and all the Prophets, in the kingdom of God: therefore we shall know them.  
2 Adam in his innocency knew Eve to be bone of his bone, and flesh of his flesh, 
Gen. 2.23.  assoon as he awaked. Much more than shall we know our kindred, when we shall awake perfected and glorified in the resurrection.  
3 The Apostles knew Christ after his resurrection and the Saints which rose with him, 
Mat. 27.53.  and appeared in the holy City.  
4 Peter, james, and john, knew Moses and Elias in the transfiguration: 
Mat. 17.4.  how much more shall we know one an other, when we shall be all glorified?  
5 Dives knew Lazarus in Abraham's bosom: 
Luk. 16.23.  much more shall the Elect know one another in heaven.  
6 Christ saith, that the twelve Apostles shall sit upon twelve thrones, 
Mat. 19.28.  to judge (at that day) the 12. Tribes: therefore they shall be known, and consequently the rest of the Saints.  

1 Cor. 6.2.3.  7 Paul saith, that at that day we shall know as we are known of God: 
1 Cor. 13.12  and Augustine (out of this place) comforteth a Widow, 
August. ad Italicam viduam. Epist. 6  assuring her, that as in this life, she saw her husband with external eyes; so in the life to come, she should know his heart, and what were all his thoughts and imaginations. Then husbands and wives, look to your actions and thoughts: For all shall be made manifest one day. See 1. Cor. 4.5.  
8 The faithful in the old Testament, 
Gen. 25. & 35. 2 King. 22.  are said to be gathered to their Fathers: therefore the knowledge of our friends remains.  
9 Love never falleth away: therefore knowledge, 
1 Cor. 13.8.  the ground thereof, remains in another life.  
10 Because the last day shall be a declaration of the just judgement of God: 
Rom. 2.5. Apo. 22.12. Eccl. 12.14.  when he shall reward every man according to his works: and if every man's work be brought to light, 
Rom. 2.16.  much more the worker. And if wicked men shall account for every idle word, 
Mat. 12.36.  much more shall the idle speakers themselves be known. And if the persons be not known, in vain are the works made manifest. Therefore (saith the Apostle) Every man shall appear, to account for the work that he hath done in his body, 
2 Cor. 5.10.  etc. See Wisdom Chapter 5.1. Though the respect of diversities of degrees, and callings in Magistracy, Ministry, and economy shall cease; yea Christ shall then cease to rule, 
1 Cor. 15.24 28.  as he is Mediator, and rule all in all, as he is God equal with the Father, and the holy Ghost.  
The greatest knowledge that men can attain unto in this life, comes as far short of the knowledge which we shall have in heaven: 
1 Cor. 13.11  as the knowledge of a child, that cannot yet speak plain, is to the knoweldge of the greatest Philosopher in the World. They who thirst for knowledge; let them long to be students of this University. 
Lumen est umbra Dei & Deus est lumen lumenis. Plato. Poli. 6.  For all the light by which we know any thing in this world, is nothing but the very shadow of God: but when we shall know GOD in heaven, we shall, in him, know the manner of the work of the creation, the mysteries of the work of our Redemption: yea, so much knowledge as a Creature can possibly conceive and comprehend of the Creator and his works. But whilst we are in this life, we may say with job. 
job 26.14.  How little a portion hear we of him? And assure ourselves with Syracides, that There are hid yet greater things than these be, 
Ecclus. 42.32.  and that we have seen but a few of God's works.  
2 They shall love God with as perfect and absolute love, as possibly a creature can do. The manner of loving God, is to love him for himself: the measure, is to love him without measure. For in this life (knowing God but in part) we love him but in part: 
1 Cor. 13.12.  but when the Elect in heaven shall fully know God, than they will perfectly love God. And (for the infinite causes of love, which thy shall know to be in him) they shall be infinitely ravished with the love of him.  
3 They shall be filled with all manner of divine pleasures. At thy right hand (saith David) there are pleasures for evermore: 
Psal. 16.11.  Yea, they shall drink (saith he) out of the river of pleasures. 
Psal. 36.8.  For assoon as the soul is admitted into the actual fruition of the beatifical presence of God: she hath all the goodness, beauty, glory, and perfection of all creatures (in all the world) united together, and at once presented unto her in the sight of God. If any be in love, there they shall enjoy that which is more amiable: if any delight in fairness, the fairest beauty is but a dusty shadow to that: he that delights in Pleasures shall there find infinite varieties, without either interruption of grief, or distraction of pain: He that loveth honour, shall there enjoy it, without the disgrace of cankered envy; he that loveth treasure, shall there possess it▪ and never be beguiled of it. There they shall have knowledge, void of all ignorance: health, that no sickness shall impair: and life, that no death can determine. In a word look how far this wide world, surpasseth for light, pleasures, & comfort, the dark and narrow womb wherein thou wast conceived a child: so much doth the world to come exceed in joys, solace, & consolation, this present world. Now happy then shall we be, when this life is changed, & we thither translated  
4 They shall be replenished with an unspeakable joy. In thy presence (saith David is the fullness of joy. 
Psal. 16.11.  And this joy shall arise, chiefly from the vision of God: and partly from the sight of all the holy Angels, and blessed souls of just and perfect men, who are in bliss and glory with him.  
But especially from the blissful sight of jesus the Mediator of the New Testament, our Emmanuel, 
Heb. 12.24.  God made man. His sight will be the chief cause of our bliss, and joy. If the Israelites in jerusalem so shouted for joy that the earth rang again, 
1 Reg. 1.40.  to see Solomon crowned; how shall the Elect rejoice in heaven to see Christ the true Solomon adorned with glory? 
Luk. 1.44.  If john Baptist at his presence did leap in his mother's womb for joy; 
joh. 17.23.  how shall we exult for joy, when he will be not only with us, but in us in heaven? If the wise men rejoiced so greatly to find him, 
Mat. 2.10.  a Babe, lying in a manger; how great shall the joy of the Elect be, to see him sit (as as King) in his celestial throne? 
Luk. 2.28.  If Simeon was so glad to see him, an Infant, in the Temple presented by the hands of the Priest; how great shall our joy be to see him a King, ruling all things at the right hand of his Father? If joseph and Mary were so joyful to find him in the midst of the Doctors in the Temple; how glad shall our souls be to see him sitting as Lord among Angels in heaven? 
Luk. 2.46. Facilius dicere possum●, quid ibi non sit, quam quid ibi sit. Aug. de symb. lib. 3. 1 Cor. 2.9. Mat. 25.21.  This is that joy of our Master, which (as the Apostle saith) the eye hath not seen, the ear hath not heard, nor the heart of man can conceive: which because it cannot enter into us, we shall enter it.  
5 Lastly, they shall enjoy this blissful and glorious estate for evermore. Therefore it is termed everlasting life: and Christ saith, 
joh. 16.22.  that our joy shall no man take from us. All other joys (be they never so great) have an end. Assuerus Feast lasted an hundred and eighty days; 
Hest. 1.4.  but he, and it, and all his joys are gone. For mortal man to be assumed to heavenly glory, to be associated to Angels, to be satiated with all delights and joys, (but for a time) were much: but to enjoy them for ever, without intermission of end, who can hear it, and not admire it! who can muse of it, and not be amazed at it! All the Saints of Christ (as soon as they felt once but a true taste of these eternal joys) counted all the riches and pleasures of this life to be but 
a Phil. 3.8.  loss and dung in respect of that. And therefore (with uncessant prayers, fasting, almsdeeds, tears, faith, and good life) they laboured to ascertain themselves of this eternal life: and (for the love thereof,) they 
b Act. 2.45.  willingly either sold, or parted with all their earthly goods and possessions.  
Christ calleth all Christians Merchants, Luke 19 and eternal life a precious pearl, which a wise Merchant will purchase, though it cost him all that he hath. Mat. 13.  
Alexander hearing the report of the great riches of the Eastern country, 
Plutar. Apoth●g. Regum.  divided forthwith among his Captains and Soldiers, all his Kingdom of Macedonia: Hephoestion ask him what he meant in so doing; Alexander answered, that he preferred the riches of India, (whereof he hoped shortly to be Master) before all that his Father Philip left him in Macedonia. And should not Christians then prefer the eternal riches of Heaven, so greatly renowned, (which they shall enjoy ere long) before the corruptible trash of the earth, which last but for a season?  
Abraham and Sarah left their own Country and possessions, to 
c Heb. 11.10 15.16.  look for a City, whose builder and maker is God, and therefore bought no land, but only a place of burial. David preferreth 
d Psal. 84.10.  one day in this place, before a thousand elsewhere: yea, to be a doorkeeper in the house of God, rather than to dwell in the richest tabernacles of wickedness. Elias earnestly 
e 1 Reg. 19.4  besought the Lord to receive his soul into his Kingdom; and went willingly (though in 
f 2 Reg. 2.15  a fiery Chariot) thither. Paul (having once seen heaven) continually 
g Phil. 1.23.  desired to be dissolved, that he might be with Christ. Peter (having spied but a glimpse of that eternal glory in the Mount,) wished, that he might dwell there all the days of his life, saying, 
h Mat. 17.4.  Master, it is good for us to be here. How much better doth Peter now think it to be in heaven itself? Christ (a little before his death) prayeth his Father 
i joh. 17.5.  to receive him into that excellent glory. And the Apostle witnesseth, that (
k Heb. 12.2.  for the joy which was set before him) he endured the Cross, and despised the shame. If a man did but once see those joys, (if it were possible,) he would endure an hundred deaths to enjoy that happiness but one day.  
S. Augustine saith, 
Serm. 31. de Sanctu.  that he would be content, to endure the torments of hell to gain this joy, rather than to lose it. Ignatius (Paul's Scholar) being threatened (as he was going to suffer,) with the cruelty of torments, answered with great courage of Faith: 
Hier. in Catalogo. Iren. lib. 5. cont. Valen.  Fire, Gallows, Beasts, breaking of my bones, quartering of my members, crushing of my body, all the torments of the Devil together, let them come upon me, so I may enjoy my Lord jesus and his Kingdom. The like constancy showed Polycarpe, 
Euseb. lib. 4. cap. 16.  who could not by any terrors of any kind of death, be moved to deny Christ in the least measure. With the like resolution answered Basil his persecutors, when they would terrify him with death; 
Nazianz. de de vita Basil.  I will never (said he) fear death, which can do no more than restore me to him that made me. If Ruth left her own country, 
Ruth 1.16.  and followed Naomi her Mother in Law, to go and dwell with her in the Land of Canaan, (which was but a type of heaven,) only upon the fame which she heard of the God of Israel (though she had no promise of any portion therein,) how shouldest thou follow thy holy mother the Church, to go unto Christ into the heavenly Canaan, wherein God hath given thee an eternal inheritance, assured by an holy Covenant made in the words of God, signed with the blood of his Son, and sealed with his Spirit and Sacraments? This shall be thine eternal happiness in the Kingdom of heaven, where thy life shall be a communion with the blessed Trinity, thy joy the presence of the Lamb, thy exercise singing, thy ditty hallelujah, thy consorts, Saints and Angels: where youth flourisheth that never waxeth old; Beauty lasteth that never fadeth; love aboundeth that never cooleth; health continueth that never slaketh; and life remaineth, that never endeth.    

Meditations directing a Christian how to apply to himself, without delay, the foresaid knowledge of GOD and himself.  
THou seest therefore O man, how wretched and cursed thy state is, by corruption of nature, without Christ: insomuch that whereas the Scriptures do liken wicked men, unto Lions, Bears, Bulls, Horses, Dogs, and such like savage Creatures in their lives: it is certain, that the condition of an unregenerated man, is in his death more vile than a Dog, or the filthiest Creature in the world: for the Beast (being made but for man's use) when he dieth endeth all his miseries with his death. But man endued with a reasonable and an immortal Soul, made after God's Image, to serve God, when he ends the miseries of this life, must account for all his misdeeds, and begin to endure those miseries that never shall know end. No creature but man is liable to yield at his death an account for his life. The bruit Creatures, not having reason, shall not be required to make any account for their deeds: and good Angels, though they have reason, yet shall they yield no account, because they have no sin. And as for evil Angels, they are, without all hope, already condemned; so that they need not make any further accounts. Man only in his death, must be God's accountant for his life.  
On the other side, thou seest (O Man) how happy and blessed thy estate is, being truly reconciled unto GOD in Christ, in that through the restoration of God's Image, and thy restitution into thy sovereignty over other Creatures, thou art in this life little inferior to the Angels, and shalt be in the life to come equal to the Angels; yea, in respect of thy Nature, exalted, by a personal union to the Son of God, and by him, to the glory of the Trinity: superior to the Angels: a Fellow-Brother with Angels in spiritual grace and everlasting glory.  
Thou hast seen how glorious and perfect GOD is, and how that all thy chief bliss and happiness consisteth in having an eternal communion with his Majesty.  
Now therefore (O impenitent Sinner) in the bowels of Christ jesus I entreat thee; nay, I conjure thee, as thou tenderest thy own salvation, seriously to consider with me, how false, how vain, how vile are those things, which still retain and chain thee in this wretched and cursed estate, wherein thou livest: and do hinder thee from the favour of God, and the hope of eternal life and happiness.    

Meditations on the hindrances, which keep back a sinner from the practise of Piety.  
THose Hindrances are chiefly seven.  

I. An ignorant mistaking of the true meaning of certain places of the holy Scripture, and some other chief grounds of Christian Religion.  

The Scriptures mistaken are these.  
1 Ezek. 33.14.16. At what time soever a sinner repenteth him of his sin, I will blot out all, etc. Hence the carnal Christian gathereth: That he may repent when he will. It is true: Whensoever a sinner doth repent, GOD will forgive: but the text saith not, that a sinner may repent whensoever he will, but when GOD will give him grace. Many (saith the Scripture) when they would have repent were rejected; 
Heb. 12.17. Luk. 13.24.27.  and could not repent, though they sought it carefully with tears. What comfort yields this Text to thee, who hast not repent, nor knowest whether thou shalt have grace to repent hereafter?  
2 Math. 11.26. Come unto me all you that labour and are heavy laden, and I will give you rest. Hence the lewdest man collects, that he may come unto Christ when he list. But he must know; That no man ever comes to Christ, but he, who (as Peter saith) Having known the way of righteousness, 
2 Pet. 2.20.21.  hath escaped the pollutions of the world, through the knowledge of our Lord & Saviour jesus Christ. To come unto Christ is to repent and believe. 
Isa. 1.18. joh. 6.35. joh. 6.44.  And this no man can do, except his heavenly father draweth him by his grace.  
3 Rom. 8.1. There is no condemnation to them which are in Christ jesus. True. But they are such, who walk not after the flesh (as thou dost) but after the spirit, which thou didst never yet resolve to do.  
4 1 Tim. 1.15. Christ jesus came into the world to save sinners, etc. True. But such sinners who like Paul are converted from their wicked life: not like thee, who still continuest in thy lewdness. For that Grace of God which bringeth salvation unto all men, teacheth us, 
Tit. 2.11.12.  that denying ungodliness and worldly lusts: we should live soberly, righteously, and godly in this present world.  
5 Prou. 23.26. A just man falleth seven times in a day, and riseth, etc. [In a day] is not in the Text: Which means not falling into sin, but falling into trouble, which his malicious enemy plots against the just: and from which GOD delivers him▪ 
Psal. 34.14.  And though it meant falling in, and rising out of sin; what is this to thee? whose falls all men may see every day: but neither God nor man can at any time see thy rising again, by repentance?  
6 Isay 64.6. All our righteousness are as filthy rags. Hence the carnal Christian gathers: That seeing the best works of the best Saints are no better; then his are good enough: and therefore he needs not much grieve, that his devotions are so imperfect. But Isay means not in this place, the righteous work● of the Regenerate, as fervent prayers in the name of God: charitable alms from the bowels of mercy: suffering in the Gospels' defence, the spoil of goods, and spilling of blood, and such works, which Paul calls the fruit of the spirit. But the Prophet making an humble confession in the name of the jewish Church, 
Gal. 5.22.  when she had fallen from GOD to Idolatry, acknowledgeth that whilst they were by their filthy sins separated from GOD, as lepers are by their infected sores and polluted clothes from men: their chiefest righteousness could not be but abominable in his sight. And though our best works compared with Christ's righteousness are no better than unclean rags; yet in God's acceptation, for Christ's sake, they are called 
a Apo. 3.8.  white raiment, yea, 
b Apo. 19.8.  pure fine linen and shining, far unlike thy 
c jer. 13.23.  Leopard's spots, and 
d Zach. 3.4.  filthy garments.  
7 jam. 3.2. In many things we sin all. True. But God's children sins not in all things as thou dost, without either bridling their lusts, or mortifying their corruptions. And though the relics of sin, remains in the dearest children of God, that they had need daily to cry, Our Father which art in heaven, forgive us our trespasses. Yet in the New 
e Gal. 2.15.  Testament none are properly called Sinners, 
Rom. 5.8. joh. 9.31.  but the unregenerate. But the Regenerate, in respect of their zealous endeavour to serve God in unfeigned holiness, are every where called Saints. Insomuch that Saint john saith, 
1 joh. 3.9. 1 joh. 5.18.  that whosoever is borne of God sinneth not. That is, liveth not in wilful filthiness, suffering sin to reign in him as thou dost. Deceive not thyself with the name of a Christian: whosoever liveth in any custommary gross sin, he liveth not in the state of Grace. Let therefore, saith Paul, 
2 Tim. 2.19.  every one that nameth the name of Christ, depart from iniquity. The Regenerate sin, but of frailty, they repent, and God doth pardon: therefore they sin not to death. The Reprobate sin maliciously, wilfully, and delight therein so that by their good will sin shall leave them before they will leave it. 
1 joh. 5.16.  They will not repent, and God will not pardon. Therefore their sins are mortal, saith Saint john: Or rather immortal, 
Ibid.  as saith S. Paul, Rom. 2.5. It is no excuse therefore to say we are all sinners. True Christians thou seest are all Saints.  
8 Luk. 23 43. The Thief converted, at the last gasp was received to Paradise: What then? If I may have but time to say when I am dying, Lord have mercy upon me, I shall likewise be saved. But what if thou shalt not? 
Math. 7 22.23.  And yet many in that day shal● say, Lord, Lord, and the Lord will not know them. The Thief was saved, for he repent; but his fellow had no grace, to repent, and was damned▪ Beware therefore, lest trusting to late Repentance at thy last end on earth: thou be not driven to repent too late, without end in Hell.  
9 1 joh. 1. The blood of jesus Christ cleanseth us from all sin, And 1 joh. 2.1. If any man si●ne we ha●e an Advocate with the Father, jesus Christ the righteous, etc. O comfortable! But here what Saint john saith in the same place, My little children these things write I unto you that ye sin not. If therefore thou leavest thy sin, these comforts are thine: else they belong not to thee.  
10 Rom. 5.20. Where sin abounded, Grace did abound much more. O sweet! But hear what Paul addeth. What shall we say then? shall we continue in sin that Grace may abound? God forbid. How shall we that are dead to sin live any longer therein? Rom. 6.1.2. This place teacheth us not to presume: but that we should not despair. None therefore of these promises, promiseth any grace to any: but to the penitent heart.   

The grounds of Religion mistaken are.  
1 From the doctrine of justification by faith only: a carnal Christian gathereth: That good works are not necessary▪ he commends others, that do good works, but he persuades himself, that he shall be saved by his faith, without doing any such matters. But he should know that though good works are not necessary to justification: yet they are necessary to salvation; for, We are God's workmanship, 
Ephes. 2.10.  created in Christ jesus unto good works, which God hath predestinated that we should walk in them. Whosoever therefore in years of discretion, 
Fulk. Rhem. Test: Annot. on Eph. 2.12.  bringeth not forth good works, after he is called, he cannot be saued: neither was he ever predestinated to life eternal. Therefore the Scriptures saith, that Christ will reward every man according to his works. 
Rom. 2.6. 2 Cor. 9.6. Apo. 22.12. Apo. 2. & 3.  Christ respects in the Angels of the 7. Churches nothing but their works. And at the last day he will give the heavenly Inheritance only to them who have done good works; 
a Mat. 25.  in feeding the hungry, clothing the naked, etc. At that day, 
b 2 Tim. 4.8.  Righteousness shall wear the Crown. No righteousness, no Crown: No good works (according to a man's talon) no reward from God: unless it be 
c Rom. 2.8.  vengeance. To be rich in good works is the surest foundation of our assurance 
d 1 Tim. 6.19  to obtain eternal life. For good works are the true fruits of a true faith which apprehendeth Christ and his obedience, unto Salvation. And no other faith 
e Gal. 5.6.  availeth in Christ but that which worketh by love. And but in the act of justification, that Faith which only justifieth, is 
* Fides sola non est sola.  never only, but ever accompanied with good works, 
Fides sola justificat, ut oculus solus videt.  as the Tree with his fruits, the Sun with his light, the Fire with his heat, and Water with his moisture: and that faith which doth not justify herself by good works before Men, is but 
f jam. 2.26.  a dead Faith, which will never justify a man's soul before God. But a justifying faith, 
g Act. 15.9.  purifieth the heart, and 
h Act. 16.18 1 Thes. 5.23.  sanctifieth the whole man throughout.  
II. From the doctrine of God's eternal 
i Mat. 25.34. Ephe. 1.4. Eccles 3.14.  Predestination and unchangeable decree, he gathereth, that if he be predestinated to be saved, he cannot but be saved: if to be damned, no means can do any good. Therefore all works of Pity are but in vain: but he should learn, that God hath predestinated to the means as well as to the end. Whom therefore GOD hath predestinated to be saved, which is the 
b 1 Pet. 1.16  end, he hath likewise predestinated to be first called, justified, and made conformable to the image of his Son, which is the 
c Rom. 8.29.30. john 15.16.  means. And they (saith 
d 1 Pet. 1.2.  Peter) who are elect unto salvation, are also elect unto the sanctification of the spirit. 
Noli te in deo primum quaerere, sed in Christo, in quo si te per fidem inveneris, certus esto, te esse electum.  If therefore upon thy calling, thou conformest thyself to the Word and Example of Christ thy Master, & obeyest the good motions of the holy Spirit in leaving sin, and living a godly life: then assure thyself, that thou art one of those, who are infallibly predestinated to everlasting salvation. If otherwise, blame not God's predestination, but thine own sin, and rebellion. Do thou but return unto God, and God will graciously receive thee, as the Father did the prodigal Son, and by thy conversion it shall appear both to 
e Luk. 15.10  Angels and 
f Verse 24.  Men, that thou didst belong to his Election. If thou wilt not, why should God save thee?  
III. When a carnal Christian hears, that man hath not free-will unto good, he looseth the reins to his own corrupt will: as though it lay not in him to bridle or to subdue it. Implicitly, making God the author of sin, in suffering man to run into this necessity. But he should know, that GOD gave Adam free-will to stand in his 
* Magna● hom. liberi arbitris vires, cum conderetur accepit: sed eas p●ccando amisit. Aug. de. spirit. & lit. cap. 3. Eccles. 7.29. Ecclus. 15.14 Homo malè utens libero suo arbitrio, & see, & liberum suum arbitrium perdidit. Aug. Ench. ad Laur. cap. 30  integrity if he would: but man abusing his free-will, lost both himself and it. Since the Fall, Man in his state of corruption, hath Free-will to evil, but not to good: for, in this state, 
b 2 Cor. 3.5. Per lapsum, arbitrii libertas in naturalibus manca, in supernaturalibus amissa est. donec gratia restituatur.  we are not (saith the Apostle) sufficient to think a good thought. And God is not bound to restore us what we lost so wretchedly, and make no more care to recover again. But, as soon as a man is regenerated, the Grace of God freeth his will unto good, so that he doth all the good things he doth, with a Free-will: for so the Apostle saith, that 
c Phil. 2.12.13. Actiagimus, The will is passive in receiving the first grace, afterward active in all goodness.  God of his own good pleasure, worketh both the will and the deed in us, who (as the Apostle expoundeth) 
d 2 Cor. 7.1.  cleance ourselves from all filthiness of the flesh and spirit, and finish our sanctification in the fear of God. And in this state, every true Christian hath Free-will, and as he increaseth in grace, so doth his will in freedom: for 
e joh. 8.36. Liberum arbitrium, non nisi gratia Dei efficitur. liberum. Aug. ad Colos. c. 7.  when the Son shall make us free, then shall we be free indeed: and, 
f Cor. 3.17  where the Spirit of the Lord is, there is liberty: for the holy Spirit draws their minds, not by coaction, but by the cords of Love, Can. 1.4. by illuminating their minds to know the truth; by changing their hearts to love the known truth, and by enabling every one of them, according to the measure of grace which he hath received, 
Voluntas humana non libertate gratiam consequitur, sed gratia libertatem. Aug. the great. cap. 8.  to do the good which he loveth. But thou wilt not use the freedom of thy will so far as GOD hath freed it: for thou dost many times wilfully against God's Law, to the hazard of thy Soul; that, which if the King's Law forbade under the penalty of death, or loss of thy worldly state thou wouldst not do. Make not therefore thy want of free-will unto good to be so much the cause of thy sin, as thy want of a loving heart to serve thy heavenly Father.  
FOUR When the natural man hears, that no man since the fall, is able to fulfil the Law of God, and to keep all his Commandments: He boldly presumes to sin as others do: he contents himself with a few good thoughts: and if he be not altogether as bad as the worst, he concludes that he is as truly regenerate as the best. And every voluntary refusal of doing good, or withstanding evil, he counts the impossibility of the Law. But he should learn that though since the Fall▪ no man but Christ, who was both God and man, did or can perfectly fulfil the whole Law. yet every true Christian, as soon as he is regenerated, begins to keep all God's Commandments in truth, though he cannot in absolute perfection. Thus with David, they 
g Ps. 119.112  apply their hearts to fulfil God's Commandments always unto the end. And then the 
h joel. 2.28.29. Zach. 12.10. Quod jubet, juuat. Aug.  Spirit of grace which was promised to be more abundantly poured forth under the Gospel, helpeth them in their good endeavours and assisteth them to do what he commands them to do. And in so doing, GOD accepteth their 
i 2 Cor. 8.12  good will and endeavour, in stead of perfect fulfilling of the Law, supplying out of the merits of Christ, who fulfilled the Law for us, whatsoever wanteth in our obedience. And in this respect S. john saith, that 
k 1 joh. 5.3.  God's commandments are not burdenous. And S. Paul saith, 
l Phil. 4.15.  I am able to do all things through the help of him that strengtheneth me. And Z●chary and Elizabeth are said, 
m Luk. 1.6.  to walk● in all the Commandments of the Lord, without reproof. Hereupon CHRIST 
n joh. 15.10  commends to his Disciples, the care of keeping his Commandments, as the trueest testimony of our love unto him. So far therefore doth a man love Christ, as he makes conscience to walk in his Commandments: and the more unto Christ is our love, the less will our pains seem in keeping his Law. The Laws curse which under the Old Testament was so terrible, is under the New, by the death of Christ, abolished to the regenerate. The rigour which made it so unpossible to our nature before, is now to the new borne, so mollified by the Spirit, that it seems facile and easy. The Apostles indeed pressed on the unconverted jews and Gentiles the impossibility of keeping the Law, by ability of nature corrupted. But when they have to do with regenerated Christians, they require to the Law (which is the rule of righteousness) true 
h Rom. 15.18  obedience in word and deed: the 
i Col. 3.5.  mortifying of their members: the 
k Gal. 5.24. Rom. 6.12.13.  crucifying of the flesh, with the affections and lusts thereof: 
l Rom. 6.4.5 Rom. 8.11.  resurrection to newness of life: 
m Gal. 5.25.  walking in the spirit: 
n 1 joh. 5.4.  overcoming of the world by faith. So that though no man can say as CHRIST, 
o john 8.46.  which of you can rebuke me of sin? yet every regenerated Christian can say of himself, which of you can rebuke me of being an Adulterer, whoremonger, swearer, drunkard, thief, usurer, oppressor, proud, malicious, covetous, profaner of the holy Saboth, a Liar, a neglecter of God's public Service, and such like gross sins! else he is no true Christian. When a man casts off the conscience of being ruled by God's Law, than GOD 
p Rom. 1.24 28.  gives him over to be led by his own lusts, the surest sign of a reprobate sense. Thus the Law which since the Fall, no man by his own natural ability can fulfil: is fulfilled in truth of every regenerated Christian, through the gracious assistance of 
q Rom. 8.9. etc. Augustinus optat ut 〈◊〉 ●agnoscat posse legem praestari per gratiam Christi, & pacem fore edicit.  Christ's holy Spirit. And this Spirit GOD will 
r Luk. 11.13 james 1.5.  give to every Christian that will pray for it, and incline his heart to keep his Laws.  
V. When the unregenerated man hears that GOD delighteth more in the inward mind then in the outward man. Then he feigneth with himself, 
Deus magis delectatur affectu quam effectu. Amb.  that all outward reverence and profession is but either superstitious or superfluous. Hence it is that he seldom kneeleth in the Church: that he puts on his hat at singing of Psalms, and the public Prayers, which the profane varlet would not offer to do, in the presence of a Prince or a Nobleman. And so that he keep his mind unto GOD, he thinks he may fashion himself, in other things, to the World. He divides his thoughts, and gives so much to GOD, and so much to his own lusts: yea, he will divide with GOD the Sabbath▪ and will give him almost the one half, and spend the other wholly in his own pleasures. But know, o carnal man, that Almighty GOD will not be served by halves, because he hath created and redeemed the whole man. And as GOD detests the service of the outward man, without the inward heart, as Hypocrisy: so he counts the inward service without all external reverence, to be mere profaneness; he requireth both in his worship. In prayer fore bow thy knees, in witness of thy humiliation: lift up thine eyes and thy hands in testimony of thy confidence: hang down thy head, & smite thy breasts in token of thy contrition, but especially call upon God with a sincere heart: serve him holy, serve him wholly, serve him only, for GOD and the Prince of this world, 
Mat. 6.1.  are two contrary Masters, and therefore no man can possibly serve both.  
VI The unregenerated Christian, holds the hearing of the Gospel preached to be but an indifferent matter, which he may use or not use at his pleasure: but whosoever thou art, that will be assured in thy heart that thou art one of Christ's elect sheep; thou must make a special care and conscience (if possibly thou canst) to hear God's word preached: For first, the preaching of the Gospel is the chief ordinary means which GOD hath appointed to convert the souls of all that he hath 
* Acts 13.48.  predestinated to be saved: therefore it is called 
a Rom. 1.16.  the power of God unto salvation, to every one that believeth. And where this divine ordinance is not, 
b Pro. 29.18  the people perish: and whosoever shall refuse it, 
c Mat. 10.25  it shall be more tolerable for the Land of S●dome and Gomorrha in the day of judgement then for those people. Secondly, the preaching of the Gospel is the 
d Isa. 11.12.  standard or ensign of Christ; to which all Soldiers and elect people must assemble themselves. When this Ensign is displayed, as upon the Lord's day, he is none of Christ's people, that 
e Isa. 2 2.3.  flocks not unto it: neither shall any drop of the 
f Zach. 14.17  rain of his Grace light on their souls. Thirdly, it is the ordinary means, by which the holy Ghost 
g Rom. 10.14  begetteth Faith in our hearts, without 
* Heb. 11.6.  which we cannot please God. If the hearing of Christ's voice be the chief mark of Christ's elect 
h joh. 10. 27·  sheep, and of the 
i joh. 3.29.  bridegrooms friend; then must it be a fearful mark of a reprobate 
k Hebr. 2.3. joh. 8.47.  Goat, either to neglect or contemn to hear the preaching of the Gospel. Let no man think this position foolish, for 
l 1 Cor. 1.21  by this foolishness of preaching it pleaseth GOD to save them which believe. Their state is therefore fearful, who live in peace, without caring for the preaching of the Gospel. Can men look for God's Mercy, and despise his means? 
m Lu. 10.16.  He (saith Christ of the Preachers of his Gospel) that despiseth you, despiseth me. 
n john 8.47  He that is of God, heareth Gods words: ye therefore hear them not, because ye are not of God. Had not the 
o judg. 2.1. etc.  Israelites heard Phineas message, they had never wept. Had not the Baptist 
p Luke 7.32.33.  preached, the jews had never mourned. Had not they who crucified Christ heard Peter's 
q Acts 2.37.  Sermon, their hearts had never been pricked. Had not the Ninevites heard jonas 
r john 3.5.  preaching, they had never repent, and if thou wilt not 
s Pro. 28.9.  hear and 
t Luke 13.5.  repent, thou shalt never be saved.  
VII. The opinion that the Sacraments are but bare signs & seals of God's promise and grace unto us, doth not a little hinder Piety; whereas indeed, they are seals as well of our Service and obedience unto GOD: which service if we perform not unto him, the Sacraments seal no grace unto us. But if we receive them upon the resolution, to be his faithful and penitent Servants; then the Sacraments do not only signify and ●ffer, but also seal and exhibit indeed the inward spiritual grace, which they outwardly promise and represent. And to this end Baptism is called the 
u Tit. 3.5.  washing of regeneration, and renewing of the Holy Ghost: and the Lords Supper, 
x 1 Cor. 10.16.  The communion of the body and blood of Christ. Were this truth believed, the holy Sacrament of the Lords Supper would be oftener, and with greater reverence received.  
VIII. The last and not the least block, whereat Piety stumbleth in the course of Religion, is by adorning vices with the names of Virtues: as to call drunken carousing, drinking of health; spilling innocent blood, valour; Gluttony, hospitality; Couet●ousnesse, thriftiness; Whoredom, loving a Mistress; Simony, gratuity; Pride, gracefulness; dissembling, complement; children of Belial, goodfellows; Wrath, hastiness; ribaldry, mirth: So on the other side to call Sobriety in words and actions, Hypocrisy; Almsdeeds, vainglory; Devotion, Superstition; Zeal in Religion, Puritanisme; Humility, crouching; scruple of Conscience, preciseness, etc. and whilst thus we call evil, good, and good evil; true Piety is much hindered in her progress. And thus much of the first hindrance of Piety, by mistaking the true sense of some special places of Scripture, and grounds of Christian Religion.    

The second hindrance of Piety.  
2 The evil example of great persons. The practice of of whose profane lives they prefer for their imitation, before the precepts of Gods holy word. So that when they see the greatest men in the state, & many chief Gentlemen in their Country to make neither care nor conscience to hear Sermons, to receive the Communion, nor to sanctify the Lords Sabbaths, etc. But to be swearers, adulterers, carowsers, oppressors, etc. Then they think, that the using of these holy ordinances are not matters of so great moment: for if they were; such great and wise men would not set so little by them. Hereupon they think that Religion is not a matter of necessity. And therefore where they should like christian's row against the stream of impiety towards heaven: they suffer themselves to be carried with the multitude down right to Hell, thinking it impossible that God will suffer so many to be damned. Whereas if the God of this world had not blinded the eyes of their minds: the holy Scriptures would teach them, that 
a 1 Cor. 1.26  Not many wise men, after the flesh, not many mighty, not many noble are called, etc. but that for the most part, the 
b joh. 11.5.  poor receive the Gospel, and that 
c Mat. 19.23.24.  few rich men shall be saved. And, That howsoever many are called, yet the chosen are but few. 
d Mat. 22.  Neither did the multitude ever save any from damnation. As God hath advanced men in greatness above others,: 
Apoc. 6.15.16, & c·  so doth God expect that they in religion and piety should go before others: otherwise greatness abused in the time of their stewardship, 
Potentes Potenter cruciabuntur. Sap.  shall turn to their greater condemnation in the day of their accounts. At what time, sinful great and mighty men▪ aswell as the poorest slaves and bondmen: shall wish that the rocks and mountains shall fall upon them, and hide them from the presence of the judge, and from his just deserved wrath. It will prove but a miserable 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 in Sodom. Better it is therefore, with a few to be saved in the Ark: then with the whole world to be drowned in the flood. Walk with the few goodly, in the Scriptures narrow path to heaven: but crowd not with the godless multitude in the broad way to hell. 
Mat. 7.13.  
Exo, 23.2.  Let not the examples of irreligious great men, hinder thy repentance: for their greatness cannot at that day exempt themselves from their own most grievous punishments.   

The third hindrance of Piety.  
3 The long escaping of deserved punishment in this life. 
Eccl. 8.11.  Because sentence (saith Solomon) is not speedily executed against an evil worker, therefore the hearts of the children of men are fully set in them to do evil, not knowing that the bountifulness of God leadeth them to repentance. 
h Rom. 2.4. 2 Pet. 3.10.  But when his patience is abused, and man's sins are ripened: his justice will at once both 
i ● Sam. 3.12. Ezek. 39.8.  begin and make an end of the sinner: and he will recompense the slowness of his delay with the grievousness of his punishment. Though they were suffered to run on the score all the days of their life: yet they shall be sure to pay the utmost farthing at the day of their death. And whilst they suppose themselves, to be free from judgement; they are already smitten with the heaviest of God's jugdements, 
a Rom. 2.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cor poenitere nescium.  a heart that cannot repent The stone in the r●ines or bladder, is a grievous pain that kills many a man's body: but there is no disease to the stone in the heart, whereof 
b 1 Sam. 25.37.  Nabal died, and killeth millions of Souls. They refuse the trial of Christ and his Cross: but they are stoned by hell's executioner to eternal death.  
Because many Nobles and Gentlemen are not smitten with present judgements, for their outrageous Swearing, Adultery, drunkenness, oppression, profaneness of the Sabbath, and disgraceful neglect of God's worship and service: they begin to doubt of divine providence and i●stice. Both which two eyes, they would as willingly put out in God: as the Philistims bored out the eyes of Samson. 
judg. 16..21  It is greatly therefore to be feared; lest they will provoke the Lord to cry out against them, as Sampson against the Philistimes. By neglecting the Law, and walking after their own hearts, they put out, as much as in them lieth, the eyes of my Providence and justice. Lead me therefore to those chief pillars, whereupon the Realm standeth: 
judg. 16.26. etc.  that I may pull the Realm, upon their heads, and be at once avenged of them for my two eyes! Let not God's patience hinder thy repentance: but because he is so patient, therefore do thou the rather repent.   

The fourth hindrance of Piety.  
4 The presumption of God's mercy. For when men are justly convinced of their sins, forthwith they betake themselves to this shield, Christ is merciful: so that every sinner makes Christ the Patron of his sin: as though he had come into the world, to bolster sin; and not to destroy the works of the Devil. 
1 joh. 3.3.  Hereupon the carnal Christian presumeth that though he continueth a while longer in his sin: God will not shorten his days. But what is this but to be an Implicit Atheist? Doubting that either GOD seeth not his sins, or if he doth, that he is not just. For if he believeth that God is just▪ how can he think that God, who for sin so severely punisheth others, can love him who still loveth to continue in sin. True it is, Christ is merciful; But to whom? only to them that repent and turn from iniquity in jacob. 
Isai. 59.20.  But if any man bless himself in his heart, 
Deut. 29.19.  saying, I shall have peace, although I walk according to the stubbornness of mine own heart, thus adding drunkenness to thirst, The Lord will not be merciful to him, etc. O mad men! who dare bless themselves when God pronounceth them accursed. 
* Non delinquenti, sed peccata ●elinquenti condonat· Deus.  Look therefore how far thou art from finding repentance in thyself: so far art thou from any assurance of finding mercy in Christ. Let therefore the wicked forsake his ways, 
Isai. 55.7.  and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him: and to our God, for he is very ready to forgive.  
Despair is nothing so dangerous as presumption. For we read not in all the Scriptures of above three or four whom roaring Despair overthrew: But secure Presumption, hath sent millions to perdition, without any noise. As therefore the Damsels of Israel sang in their dances, Saul hath killed his thousands, 
1 Sam.  and David his ten thousands: so may I say, that despair of God's mercy hath damned thousands, 
Me●●endū est ne te occidat spes: & cum multum speres de misericordia, incidas in judicium. Aug.  but the presumption of God's mercy hath damned ten thousands, and sent them quick to hell, where now they remain in eternal torments, without all help of ease, or hope of redemption. God spared the thief, but not his fellow. 
Luk. 23.  God spared one, that no man might despair: God spared but one, 
Latronis exemplum, non est exemplum imitationis sed consolationis.  that no man should presume. joyful assurance to a sinner that reputes: no comfort to him that remains impenitent. God is infinite in mercy but to them only, who turn from their sins to serve him in holiness: without which no man shall see the Lord. Heb. 12.14. To keep thee therefore from the hindrance of presumption, remember; that as Christ is a Saviour, so Moses is an accuser. 
joh. 5.45.  Live therefore, as though there were no Gospel: die as though there were no law. Pass thy life as though thou wert under the conduct of Moses: depart this life, as if thou knewest none but Christ, 
Qui dat poenitenti veniam, non dabit peccanti poenitentiam. Aug.  and him crucified. Presume not if thou wilt not perish: Repent if thou wilt be saved.   

The fifth hindrance of Piety.  
5 Evil company, commonly termed. Good fellows: but indeed the devils chief instruments, to hinder a wretched sinner from repentance and piety. The first sign of God's favour to a sinner is, to give him grace to forsake evil companions, such who wilfully continue in sin, contemn the means of their calling: gibing at the sincerity of profession in others: and shaming Christian religion by their own profane lives. These sit in the seat of the Scorners. For as soon as God admits a sinner to be one of his people; he bids him, 
Apoc. 18.4.  Come out of Babylon. Every lewd company is a Babylon. Out of which let every child of God either keep himself, or if he be in; think that he hears his father's voice sounding in his ear. Come out of Babylon my child? As soon as Christ looked in mercy upon Peter, he went out of the company that was in the high Priests Hall, 
Luk. 22.62.  and wept bitterly, for his offence. David vowing upon recovery a new life, said: Away from me all you workers of iniquity, 
Psal. 6.8.  etc. As if it were unpossible to become a new man: till he he had shaken of all old ill companions. The truest proof of a man's religion, is the quality of his companions? Profane companions are the chief enemies of Piety, and quellers of holy motions. Many a time is, poor Christ, (offering to be new borne in thee) thrust into the stable: 
Luk. 2.  when these lewd companions, by their drinking, plays, and jests take up all the best rooms in the Inn of thy heart. Oh, let not the company of earthly sinners hinder thee from the society of heavenly Saints and Angels.   

The sixth hindrance of Piety.  
6. A conceited fear, lest the practice of Piety should make a man (especially a young man) to wax too sad▪ and pensive, whereas indeed none can better joy, nor have more cause to rejoice, than the pious and religious Christian. For as soon as they are 
e Rom. 5.2.  justified by faith, they have peace with God, than which there can be no greater joy. Besides, they have already the Kingdom of grace descended into their hearts, as an assurance that (in God's good time) they shall ascend into his Kingdom of glory. This kingdom of grace consists in three things: First, Righteousness; for having Christ's righteousness to justify them before GOD, 
Rom. 14.17  they endeavour to live righteously before Men: Secondly, Peace; for the peace of conscience inseparably followeth a righteous conversation: Thirdly, the joy of the holy Ghost, which joy is only felt in the Peace of a good Conscience, and is so great; that it 
a Phil. 4.7.  passeth all understanding: no tongue can express it, no heart can conceive it, but only he that feels it. This is that fullness of joy, which 
b joh. 16.24. Verse 22.  CHRIST promised his Disciples, in the midst of their troubles, a joy that no man could take from them: the feeling of this joy, David upon his repentance begged so earnestly at the hands of GOD, 
c Psal. 51.12  Restore me to the joy of thy salvation. And if Angels in Heaven 
d Luke 15.7.10.  rejoice so much at the conversion of a sinner? the joy of a sinner converted must needs be exceeding great in his own heart. It is 
e 2 Cor. 7.10  worldly sorrow that snows so timely upon men's heads, and fills the furrows of their hearts with the sorrows of death. The godly sorrow of the godly (when GOD thinks it meet to try them,) causeth in them Repentance, not to be repent of: for it doth but further their salvation. And in all such tribulation, they shall be sure to have the Holy Ghost to be their 
f john 14.16.17.  Comforter, who will 
g 2 Cor. 1.5  make our consolations to abound through Christ, as the sufferings of Christ shall abound in us. But whilst a man liveth in impiety, he hath 
h Isa. 57.21  no peace, saith Isay: his 
i Eccles. 2.2.  laughter is but madness, (saith Solomon: his riches are but 
k Abak. 2.6.  clay, saith Abakkuk: nay, the Apostle esteems them no better than 
l Phil. 3.8.  dung, in comparison of the pious man's treasure: all his 
m Luk. 6.25.  joys shall end in woes, saith Christ. Let not therefore this false fear hinder thee from the practice of piety. Better it is to go sickly, with Lazarus, to Heaven, then full of mirth and pleasure, with Dives, to Hell. Better is it to mourn for a time with men, then to be tormented for ever with Devils.   

The seventh hindrance of Piety.  
7. And lastly, The hope of long life: for, 

Fleers si scires unum tua tempora menseni.  
Rides quum non sit forsitan una dies. T. Morus.   were it possible that a wicked liver thought this year to be his last year; this moveth, his last month; this week, his last week; but that he would change and amend his wicked life? no verily, he would use the best means to repent, and to become a new man. But as the rich man in the Gospel promised himself many years to live in ease, 
Luke 12.19.20.  mirth and fullness, when he had not one night to live longer: so many wicked Epicures falsely promise themselves the age of many years, when the thread of their life is already almost drawn out to an end. So jeremy ascribes the cause of the jews sins and calamities to this, 
Lam. 1.9.  that she remembered not her last end.  
The longest space twixt a man's coming by the womb, and going by the grave, is but short: for man that is borne of a woman hath but a short time to live: 
job 14.1.  He hath but a few days, & those full of nothing but troubles. And, except the practice of Piety; how much better is the state of the child, that yesterday was baptised, and to day is buried, than Methusalem's, who lived nine hundred sixty nine years, and then died? of the two; happier the Babe, because he had less sin, and fewer sorrows. And what now remains of both but a bare remembrance? What trust should a man repose in long life? 
Quotidiè morimur, quotidiè enim demitur pars vitae, & tunc quoque cum crescimus vitae decrescit. Vives. 1 Cor. 15.31  seeing the whole life of man is nothing but a lingering death: so that as the Apostle protests, a man dieth daily?  
Hark in thine ear, O secure fellow; thy life is but a puff of breath in thy nostrils, 
Isa. 2. 2●.  trust not to it: thy Soul dwells in a house of clay, that will fall ere it be long: as may appear by the dimness of thy eyes, the deafness of thy ears, the wrinkles in thy cheeks, the rottenness of thy teeth, the weakness of thy sinews, the trembling of thy hands, the Calendar in thy bones, the shortness of thy sleep, and every grey hair, as so many Summoners, bids thee prepare for thy long home. Come, let us in the mean while walk to thy father's Coffin: break open the lid, see here, how that Corruption is thy Father, and the Worm thy Mother and Sister: 
job. 17.14.  seest thou how these are? so must thou be ere long: fool, thou knowest not how soon. Thy Hourglass runneth apace, and in all places, death in the mean while waiteth for thee.  

Homo est fatuus usque ad 4●. annum, deinde ubi agnovit se esse fatuum vita consumpta est. Luther.  The whole life of man, save what is spent in God's service, is but a foolery: for a man lives forty years before he knows himself to be a fool, and by that time he seeth his folly his life is finished.  
Hark Husbandman, before thou seest many more crops of harvest, thyself shalt be ripe, and Death will cut thee down with his sickle. Hark tradesman, ere many six months goes over, thy last month will come on, after which thou shalt trace away, and trade no longer. Hark most grave judge, within a few Terms, the term of thy life approacheth, wherein thou shalt cease to judge others, and go thyself to be judged. Hark, o man of God that goest to the Pulpit, preach this Sermon, as if it were the last thou shouldest make to thy people. Hark Nobleman, lay aside the high conceit of thy Honour! Death ere it be long, 
* Sceptra ligonibus aequat.  will lay thine Honour in the dust, and make thee as base as the earth that thou treadest under thy feet. Hark thou that now readest this Book, assure thyself ere it be long, there will be but two holes where now thy two eyes are placed, and others shall read the truth of this lesson upon thy bare skull, which now thou readest in this little Book. How soon I know not: but this I am sure of; that 
a job 14.14  thy time is appointed, thy 
b job 14.5.  months are determined, thy 
c Psal. 90.12 Dan. 5.26. Stat sua cuique dies. Virg.  days are numbered, and thy very 
d joh. 11.9. and john 13 1.  last hour is limited, beyond which thou shalt not pass: for then, the 
e job 17.13.  first borne of Death, mounted on his 
f Apoc. 6.8.  pale Horse, shall alight at thy door: and notwithstanding all thy Wealth, thy Honour, and the tears of thy dearest friends, will carry thee away bound hand and foot, as his prisoner: and keep thy body under a load of earth, until that day come: wherein thou must be brought forth to 
g 2 Cor. 5.10  receive according to the things which thou hast done in that body, whether it be good or evil. Oh, let not then the false, hope of an uncertain long life hinder thee, from becoming a present Practizer of religious Piety. GOD 
h Psal. 95. Heb. 3. Poenitenti veniam spospondit, sed vivendi in crastinum non spospondit. Chrysost.  offereth grace to day, but who promiseth to morrow? There are now in hell many youngmen, who had purposed to repent in their old age, but Death cut them off in their impenitency, ere ever they could attain to the time they set for their repentance. 
Nemo tam divos habuit faventes crastinum ut possit sibi polliceri. Senec.  The longer a man runs in a disease, the harder it is to be cured: 
Heb. 3.13.  for custom of sin breeds hardness of heart: and the impediments which hinder thee from repenting now, will hinder thee more when thou art more aged.  
A wise man being to go a far and foul journey, will not lay the heaviest burden upon the weakest horse. And with what conscience canst thou lay, the great load of repentance, on thy feeble and tired old age? Whereas now in thy chiefest strength thou canst not lift it, but art ready to stagger under it. Is it wisdom for him that is to sail a long and dangerous voyage, to lie playing and sleeping whilst the wind serveth, and the Sea is calm, the ship sound, the Pilot well, the Mariners strong: and then to set forth when the winds are contrary, the weather tempestuous, the Sea raging, the Ship rotten, the Pilot sick, and the Sailors languishing? Therefore, O sinful soul, begin now thy conversion to God, whilst life, health, strength, and youth lasteth: before those 
a Eccl. 12.1.  years draw nigh, when as thou shalt say, I have no pleasure in them. GOD ever required in his service, the 
b Exod. 13.2  first borne; and the 
c Exo. 22.29  first fruits, and those to be offered unto him without delay. So just ᵈ Abel offered unto GOD his firstlings, and fattest lambs, and reason good; that the best Lord should be first, & best, served. All Gods servants should therefore 
e Eccl. 12.12  remember to serve their Creator in the days of their youth, and 
f Gen. 22.3.  early in the morning, like Abraham, to sacrifice unto GOD the young Isaak of their age. 
g Gen. 43.3.  Ye shall not see my face (saith joseph to his brethren) except you bring your younger brother with you. And how shalt thou look in the face of jesus; if thou givest thy younger years to the Devil, and bringest him nothing but thy blind, lame, and decrepit old age? 
h Mal. 1.8.  Offer it unto thy Prince, saith Malachy. If he will not accept such a one to serve him? how shall the Prince of Princes admit such a one to be his servant? If the 
i Dan. 1.4.  King of Babel would have young men well favoured, and such as had ability in them, to stand in his palace; shall the King of heaven have none to stand in his Courts but the blind and lame, such as the soul of David hated? Thinkest thou, 
k 2 Sam. 5.8.  when thou hast served Satan with thy prime years, to satisfy God with thy dog days? Take heed lest God turn thee over to thy old master again. That as thou hast all the days of thy life, done his work: so he may in the end pay thee thy wages. Is that a fit time, to undertake by the serious exercises of repentance, which is the work of works, to turn thy sinful Soul to GOD, when thou art not able with all thy strength to turn thy weary bones, on thy soft bed? If thou findest it so hard a matter now? thou shalt find it far harder then. For thy sin will wax stronger, thy strength will grow weaker, thy conscience will clog thee, pain will distract thee, the fear of death will amaze thee, and the visitation of friends will so disturb thee: that if thou be not furnished aforehand with store of faith, patience and consolation: thou shalt not be able either to meditate thy self, or to hear the words of comfort from others, nor to pray alone, nor to join with others who pray for thee. It may be thou shalt be taken with a dumb palsy, or such a deadly senselessness; that thou shalt neither remember God, nor think upon thine own estate. And dost thou not well deserve that God should forget to save thee in thy death: who art so unmindful now to serve him in thy life? The fear of death, will drive many at that time to cry, Lord, Lord: but Christ protesteth that he will not then know them for his. 
Mat. 7.22.  Yea many shall then like Esau with tears seek to repent: 
Heb. 12.17.  and yet find no place to repentance. For man hath not free-will to repent, when he will, but when God will give him grace. And if Mercy showed herself so inexorable, that she would not open her gates to so tender suitors as▪ Virgins, to so earnest suitors as knockers, 
Mat. 25.11.12.  because they knocked too late: How thinkest thou, that she will ever suffer thee to enter her gates, being so impure a wretch, that never thinketh to leave sin, till sin first leaveth thee: and didst never yet knock with thine own fists upon the breasts of a penitent heart? And justly doth her Grace deny to open the gates of Heaven when thou knockest in thine adversity; who in thy prosperity wouldst not suffer Christ, 
Apoc. 3.10.  whilst he knocked, to enter at in the door of thy heart. Trust not either late Repentance, or long life: not late repentance, because it is much to be feared; lest that the Repentance which the fear of death enforceth, dies with a man dying. And the Hypocrite who deceived others in his life, may deceive himself in his death. GOD accepteth none but free-will Offerings, and the repentance that pleaseth him must be voluntary, 
Nascentes morimur, finisque ab origine pendet: Et pubescentes juncta senecta premit. Manil.  and not of constraint. Not long life, for old age will fall upon the neck of youth; and as nothing is more sure than Death: so nothing is more uncertain than the time of dying. Yea, oft-times when ripeness of sin, is hastened by outrageousness of sinning, GOD suddenly cutteth off such vicious livers, either with the sword intemperateness, luxury, surfeit, or some other fearful manner of sickness. Mayst thou not see that it is the evil Spirit that persuades thee to defer thy Repentance till old age, when Experience tells thee, that not one of a thousand that takes thy course, 
Nequities vitae non sine● esse senem.  do ever attain unto it? Let Gods holy Spirit move thee not to give thyself any longer to eat and drink with the drunken, lest thy Master send Death for thee, 
Mat. 27.49.  in a day when thou lookest not for him, and in an hour that thou art not aware of, and so suddenly cut thee off, and appoint thee thy portion with the Hypocrites, where shall be weeping and gnashing of teeth. But if thou lovest 
a Deu. 30. 1● Prou. 3.2. Psal. 34.11 etc.  long life, fear GOD, and long for life everlasting. The longest life here when it is come to the period, will appear to have been, but as a 
b Psal. 90.9.  tale that is told, a 
c james 4.14  vanishing vapour, a flitting 
d Ps. 109.23.  shadow, a seeming 
e Psal. 76.5. Psal. 90.5.  dream, a glorious flower, growing and 
f 1 Pet. 1.24  flourishing in the 
g Psal. 90.6.  morning, but in the evening cut down and withered, or like a weavers 
h Isa. 38.12.  shuttle, which by winding here and there, swiftly unwindeth itself to an end. It is but a 
i 2 Cor. 4.17  moment, saith Saint Paul. O then the madness of man! that for a moment of sinful 
k Heb. 11.25  pleasure will hazard the loss of an 
l 2 Cor. 4.17  eternal weight of glory!  
These are the seven chief hinderers of Piety which must be cast out like Mary magdalen's seven Devils, 
Ma●ke 16.9. Luke 8.2.  before ever thou canst become a true practizer of Piety: or have any sound hope to enjoy either favour from CHRIST by grace, or fellowship with him in glory.   

The Conclusion.  
TO conclude all: for as much as thou seest, that without Christ, thou art but a slave of sin, Death's vassal, and worms meat, whose thoughts are vain, whose deeds are vile, whose pleasures have scarce beginnings, whose miseries never knows end: what wise man would incur these hellish torments, though he might by living in sin, purchase to himself for a time, the Empire of Augustus, the riches of Croesus, the pleasures of Solomon, the policy of Achitophel, the voluptuous fare, and fine apparel of Dives? for what should it avail a man (as our Saviour saith) to win the whole world, for a time; and then to lose his soul in Hell for ever.  
And seeing that likewise thou seest how great is thy happiness in Christ, and how vain are the hindrances that debar thee from the same: beware (as the Apostle exhorteth) of the deceitfulness of sin. 
Hebr. 3.13.  For that sin which seems now to be so pleasing to thy corrupt nature, will one day prove the bitterest enemy to thy distressed soul: and in the mean while harden unawares thine impenitent heart.  
Sin as a Serpent seems beautiful to the eye: but take heed of the sting behind: whose venomous effects if thou knewest; thou wouldst as carefully fly from sin as from a Serpent: for,  
1 Sin did never any man good, and the more sin a man hath committed, the more odious he hath made himself to GOD, the more hateful to all good men.  
2 Sin brought upon thee all the evils, crosses, losses, disgraces, & sickness, that ever befell thee: 
Psal. 107.17  Fools (saith David) by reason of their transgressions, and because of their iniquities are afflicted. 
Lam. 3.39.  jeremy in lamenting manner asketh the question; Wherefore is the living man sorrowful? The holy Ghost answereth him; Man suffereth for his sin. Hereupon the Prophet takes up that doleful outcry against sin, as the cause of all their miseries, 
Lam. 5.16.  woe now unto us that ever we have sinned!  
3 If thou dost not speedily repent thee of thy sins, they will bring upon thee yet far greater plagues, losses, crosses, shame and judgements, than ever hitherto befell thee. Read Leuit. 26.18. etc. Deut. 28.15. etc.  
4 And lastly, if thou wilt not cast off thy sin▪ GOD when the measure of thine iniquity is full, 
Gen. 15.16.  will cast thee off for thy sin: for, as he is just, so he hath power to kill and cast into hell all hardened and impenitent sinners. If therefore thou wilt avoid the cursed effects of sin in this life, and the eternal wrath due thereto in the world to come; and be assured that thou art not one of those who are given over to a reprobate sense; 
Dan. 4.27.  Let then (o Sinner) my counsel be acceptable unto thee: break off thy sins by righteousness, and thine iniquities by showing mercy towards the poor: oh let there, at length, be an healing of thine error. Nathan used but one Parable, 
2 Sam. 12.13  and David was converted. 
jonas 3.5. etc.  jonas preached but once to Niniveh, and the whole City repent. 
Luke 22.62.  CHRIST looked but once on Peter, and he went out and wept bitterly. And now, that thou art oft & so lovingly entreated, not by a Prophet, but by Christ, the Lord of Prophets; yea, that GOD himself, by his Ambassadors doth pray thee to be reconciled unto him; 
2 Cor. 5.20.  leave off thine adultery, with David; repent of thy sins, like a true Niniuite; and whilst Christ looketh in mercy upon thee, leave thy wicked companions, and weep bitterly for thine offences.  
Content not thyself with that formal Religion, which unregenerated men have framed to themselves, in stead of sincere devotion: for, in the multitude of opinions most men have almost lost the practice of true religion. Think not that thou art a Christian good enough, because thou dost as the most, and art not so bad as the worst. No man is so wicked, that he is addicted to all kind of vices, (for there is an Antipathy twixt some vices:) But remember that Christ saith, except your righteousness shall exceed the righteousness of the Scribes and pharisees, 
Mat. 5.20.  ye shall in no case enter into the kingdom of Heaven. Consider with thyself how far thou comest short of the pharisees, in fasting, praying, frequenting the Church, and in giving of Alms. Think with thyself how many Pagant, who never knew Baptism, yet in moral virtues and honesty of life do go far beyond thee. Where is then the life of Christ thy Master? and how far art thou from being a true Christian? If thou dost willingly yield to live in any one gross sin, thou canst not have a regenerated Soul: though thou reformest thyself like Herod from many other vices. 
Mark. 6.20.  A true Christian must have respect to walk, in the truth of his heart, in all the Commandments of GOD alike: for, saith Saint james, 
james 2.10.  he that shall offend in one point of the Law (wilfully) it guilty of all. And Peter bids us, 
1 Pet. 2.1.  lay aside (not some, but) all malice, guile, and hypocrisies, etc. One sin is enough to damn a man's Soul, without Repentance: dream not to go to heaven, by any nearer or easier way than Christ hath trained unto us in his Word. The way to Heaven is not easy or common, but strait and narrow; 
Mat. 7.14.  yea, so narrow, that Christ protesteth, that a rich man shall hardly enter into the Kingdom of Heaven, 
Mat. 19.23.  and that those who enter are but few: 
Mat. 7.14. and 22.14. Luk. 13.24.  and that those few, cannot get in but by striving: and that some of those who strive to enter in, shall not be able. This all God's Saints (whilst they here lived) knew well; when with so often fastings, so earnest prayers, so frequent hearing the word, and receiving the sacraments, and with such abundance of tears, they devoutly begged at the hands of GOD, for Christ's sake, to be received into his Kingdom.  
If thou wilt not believe this truth, I assure thee that the Devil which persuades thee now that it is easy to attain Heaven, will tell thee hereafter, that it is the hardest business in the world. If therefore thou art desirous to purchase sound assurance of salvation to thy Soul, and to go the right and safe way to Heaven, get forthwith like a wise Virgin, 
Mat. 25.1. etc.  the Oil of Piety in the Lamp of thy Conversation: that thou mayst be in a continual readiness to meet the Bridegroom, whether he cometh by Death, or by judgement. Which that thou mayst the better do, let this be thy daily practice.    

How a private man must begin the morning with Piety.  
AS soon as ever thou awakest in the morning, keep the door of thy heart fast shut, that no earthly thought may enter, before that GOD be come in first, and let him before all others, have the 
* Primitiae oris & cordis Deo offerendae. Ambr. in Psal. 119.  first place therein. So all evil thoughts, either will not dare to come in; or shall the easier be kept out: and the heart will more savour of Piety and godliness all the day after. But if thy heart be not at thy first waking, filled with some meditations of GOD, and his Word, and dressed like the Lamp in the Tabernacle every morning and evening, 
Exo. 27.20.21. Exo. 30.6.7.  with the oil Olive, of God's word, and perfumed with the sweet incense of prayer. 
Psal. 141.2.  Satan will attempt to fill it with worldly cares, or fleshly desires, so that it will grow unfit for the service of God: all the day after sending forth nothing but the stench of corrupt and lying words, and of rash and blasphemous oaths.  
Begin therefore every days work, with God's word and prayer. And offer up unto God upon the Altar of a 
a Psal. 51.  contrite heart, the 
b Rom. 8.  groans of thy spirit, and the 
c Hos. 13.2.  calves of thy lips, as thy morning sacrifice, and the first fruits of the day, and as soon as thou awakest say unto him thus.  

A short soliloquy when one first wakes in the Morning.  
MY soul waiteth on thee, O Lord, 
Psal. 130.6.  more than the morning-watch watcheth for the morning. O God therefore be merciful unto me, 
Psal. 67.1.  and bless me, and cause thy face to shine upon me: fill me with thy mercy this morning, 
Psal. 90.14.  so shall I rejoice and be glad all my days.   

Meditations for the Morning. Then Meditate.  
1 HOw Almighty GOD, can (in the resurrection) as easily raise up thy body out of the grave, from the sleep of death: as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his Saints: 
2 Thes. 1.10 Jude ver. 14 Phil. 3.21. Math. 13.43. & 17.2. Luk. 9.31.  and every one of the bodies of the thousands of his Saints, being fashioned like unto his glorious body, shall shine as bright as the Sun. All the Angels shining likewise in their glory, the body of Christ surpassing them all in splendour and glory, and the Godhead excelling it. If the rising of one Sun, make the morning sky so glorious; what a bright shining and glorious morning will that be, when so many thousand thousands of bodies, far brighter than the Sun, shall appear & accompany Christ as his glorious train, coming to keep his general Session of righteousness, and to judge the wicked Angels, 
Act. 17.31 1 Cor. 6.3.  and all ungodly men? And let not any transitory profit pleasure or vainglory, 
Jude ver. 15.  of this day: cause thee to lose thy part, and portion of the eternal bliss and glory of tha● day, which is properly termed the resurrection of the just. Beasts have bodily eyes, 
Luk. 14.14.  to see the ordinary light of the day: but endeavour thou, with the eyes of faith, to foresee the glorious light of this day.  
2 That thou knowest not how near the evil spirit (which night and day like a roaring Lion walketh about, 
1 Pet. 5.8. job 1.7.  seeking to devour thee) was unto thee whilst thou sleptst, and wast not able to help thy self: and that thou knowest not what mischief he would have done to thee, had not God hedged thee and thine, 
job 1.10. Psal. 121.4. Psal. 34.7. & 91.11. Gen. 32.1.2. 2 King. 6.16  with his everwaking providence, and guarded thee with his holy and blessed Angels.  
3 If thou hearest the Cock crow, 
Luk. 22.61.62.  remember Peter to imitate him: and call to mind that Cocke-crowing sound of the last Trumpet, which shall waken thee from the dead. And consider in what case thou art▪ if it sounded now: and become such, as thou wouldst wish to be then. Lest at that day thou wilt wish; that thou hadst never seen this: yea, curse the day of thy natural birth, 
jer. 20.14. job 3.1. Tit. 3.5.  for want of being new borne, by spiritual grace. 
* Gallo canente suas Latro relinquit Insidias etc., Ambr. Hexam. lib. 5. cap. 24.  When the Cock crows the Thief despairs of his hope, and gives over his night's enterprise: So the Devil ceaseth to tempt or attempt any further, when he hears the devout Soul wakening herself with morning prayer.  
4 Remember that Almighty God is about thy bed, 
Psa. 139.2.3.  and seeth thy down lying and thy uprising, understandeth thy thoughts, and is acquainted with all thy ways. Remember likewise, that his holy Angels who guarded and watched over thee all night, 
Gen. 31.55. & 32.1.2. Psal. 91.5.11 Act. 12.11.  do also behold how thou wakest and risest. Do all things therefore as in the awful presence of GOD: and in the sight of his holy Angels.  
5 As thou art putting on thine apparel, remember, that they were first given as coverings of shame, being the filthy effect of sin: and that they are made but of the offals and excrements of dead beasts. Therefore, whether thou respect the stuff, or the first institution: thou hast so little cause to be proud of them, that thou hast great cause to be humbled at the sight and wearing of them: seeing the richest apparels are but fine covers of the foulest shame. Meditate rather, that as thine apparel serves to cover thy shame, and to fence thy body from cold: so thou shouldest be as careful to cover thy soul with that wedding garment, 
Mat. 22.11. Rom. 13.14. 1 Cor. 1.30. Phil. 3.9.  which is the righteousness of Christ, (and because apprehended by our faith, 
Apoc. 19.18 Epes. 4.24.  called the righteousness of the Saints.) Lest whilst we are richly appareled in the sight of men, we be not found to walk naked (so that all our filthiness be seen) in the sight of God. 
Apoc. 16.15  But that with his righteousness as with a robe we may cover our selves from perpetual shame, and shield our souls from that fiery cold that will procure infernal weeping and gnashing of teeth. 
Mat. 22.13.  And withal consider how blessed a people were our Nation if every silken suit did cover a sanctified soul, and yet a man would think that on whom God bestowed most of these outward blessings, of them he should receive greatest inward thanks. But if it prove otherwise; their reckoning will prove the heavier in the day of their accounts. 
Luk. 12.48.   
6 Consider, how God's mercy is renewed unto thee every morning, in giving thee, 
Lamen. 3.23  as it were, a new life, and in causing the Sun after his uncessant race, 
Psal. 19.5.  to rise again to give thee light. Let not then this glorious light burn in vain: but prevent rather (as oft as thou canst) the Sun rising, to give GOD thanks, and kneeling down at thy bed side, salute him at the dayspring with some devout Anteluc●num, 
Wisd. 15.20  or morning soliloquy: containing an humble confession of thy sinne●, the pardon of all thy faults: a thanksgiving for all his benefit, and a craving of his gracious protection to his Church, thy self, and all that do belong unto thee.    

Brief directions how to read the holy Scriptures, once every year over, with ease, profit, and reverence.  
BUT forasmuch that as Faith is the soul, so reading and meditating of the word of God, are the Parents of Prayer: Therefore before thou prayest in the Morning, first read a Chapter in the Word of GOD: then Meditate a while with thyself how many excellent things thou canst remember out of it:  
As first, what good counsels or exhortations to good works, and to holy life.  
Secondly, what threatenings of judgements against such and such a sin: and what fearful example of God's punishment or vengeance upon such and such sinners.  
Thirdly, what blessings GOD promiseth to patience, chastity, mercy, almsdeeds, zeal in his service, charity, faith, and trust in God, and such like Christian virtues.  
Fourthly, what gracious deliverance GOD hath wrought, and what special blessings he hath bestowed upon them who were his true and zealous servants.  
Fiftly, apply these things to thine own heart, and read not these Chapters as matters of Historical discourse: but as if they were so many Letters or Epistles sent down from God out of Heaven unto thee: for whatsoever is written, is written for our learning. Rom. 15.4.  
Sixtly, read them therefore with that reverence, as if GOD himself stood by, and spoke these words unto thee, to excite thee to those virtues, to dissuade thee from those vices: assuring thyself, that if such sins (as thou readest there) be found in thee without Repentance, the like plagues will fall upon thee: but if thou dost practise the like Piety, and virtuous deede●; the like blessings shall come unto thee and thine.  
In a word▪ apply all that thou readest in the holy Scripture, to one of these two head● chiefly; either to confirm thy Faith, or to increase thy Repentance for as susti●e & abstine, bear & forbear, 
Epicteti dict.  was the Epitome of a good Philosopher's life: so creda & resipi●●●, believe and repent, is the whole sum of a true Christians profession. One Chapter thus read with understanding, and meditated with application, will better feed and comfort thy soul, than five read and run over without marking their scope or sense, or making any use thereof to thine own self. If in this manner thou shalt read three Chapters every day: one in the morning, another at noon, and the third at night, (reading so many Psalms in stead of a Chapter, as our Church Liturgy appoints for Morning or Evening Prayers) thou shalt read over all the Canonical 
a In the Canonical Books of the old Testament, there are 931. Chapters, but distributing the 150. Psalms into 60. parts, thou shal● find but 841. which being added to 260. (the number of the Chapters in the new Testament) will amount to 1101. dividing which by three into 365. (the number of the days of the year) there will remain but six▪ which thou mayst dispose of as is prescribed.  Scripture in a year, except six Chapters, which thou mayst add to the task of the last day of the year. The reading of the Bible in order will help thee the better to understand both the History and scope of the holy Scripture. And as for the 
b Hos viginti duos libros lege, cum Apocriphis verò nihil habeas negotii: ha● tantùm studiosè meditare Scripturas, quas in Ecclesia considentèr legimus. Multò prudentiores te & religiosiores fuerunt Apostoli & primi Episcopi veritatis duces, qui nobis eas tradiderunt. Tu igitur cum sis filius Ecclesi●▪ non transgrediaris illius terminos. Ac veteris Testamenti (ut dictum est) viginti duos meditare libros, Cyrillus Hierosolymitan Catechis. 4.  Apocrypha, being but penned by man's spirit, thou mayst read them at thy pleasure, but believe them so far as they agree with the Canonical Scripture, which is indited by the Holy Ghost.  
But it may be thou wilt say, that thy business will not admit thee so much time, as to read every morning a Chapter, etc. O man remember that thy life is but short, and that all this business is but for the use of this short life: but salvation or damnation is everlasting. Rise up therefore every morning by so much time the earlier: defraud thy foggy flesh of so much sleep; but rob not thy Soul of her food, nor GOD of his Service. And serve the Almighty duly whilst thou hast time and health.  
Having thus read thy Chapter, as thou art about to pray, remember: that God is a God of 
c Exod. ●6. 36.  holiness, whereof he warneth us by repeating so often, 
d Leuit. 21.44. and 19.2. and 20.7. 1 Pet. 1.5.  Be ye holy, for I am holy. And when he devoured, with a sudden fire, Nadab and Abihu for offering unto him Incense with 
e Leuit. 10.1.2.  strange fire, (like those now adays, who offer prayers from hearts fraught with the fire of lusts and mal●●e:) the Lord would give no other reason of his judgements but this, 
Verse 3.  I will be sanctified in them that come near me: as if he should have said; If I cannot be sanctified by them, who are my Servants, in serving me with that Holiness that they should: I will be sanctified on them, by confounding them with my just judgements, which their lewdness doth deserve. God therefore cannot abide any wilful uncleanness, or filthiness in them who serve him: insomuch that he commanded the Israelites that when they were in Camp against their Enemies, they should dig a hole with a paddle, and cover their excrements: 
Deu. 23.13.14.  his reason is, for the Lord thy God walketh in the midst of thy Camp, to deliver thee, and to give thee thine Enemies before thee: therefore thy Host shall be holy that he see no filthy thing in thee, and turn away from thee.  
If he will have men to be so holy in time of war in the Field, how much more holiness expecteth he at our hands in time of peace, in our houses? therefore saith Zophar in job: 
job 11.13.14.  If thou prepare thine heart, and stretch out thine hand towards GOD to pray: if iniquity be in thy hand, put it far away, and let no wickedness dwell in thy Tabernacle. For, as Esay saith, 
Isa. 1.15.  If there be any uncleanness in our hands, (that is, any sin whereof we have not repent) though we stretch out our hands unto him, and make many Prayers, the Lord will hide his eyes from us, and will not hear our prayers. Therefore before thou prayest, let GOD see that thy heart is sorrowful for thy sin: and that thy mind is resolved through the assistance of his grace to amend thy faults. And then having washed thyself, and adorned thy body with apparel which beseemeth thy calling, and the Image of GOD, which thou bearest: shut thy chamber-door, and kneel down at thy bedside, or some other convenient place, and in reverent manner lifting up thy heart, together with thy hands and eyes, as in the presence of GOD who seeth the inward intention of thy soul, offer up unto God from the Altar of a contrite heart, thy Prayer, as a Morning Sacrifice, through the mediation of Christ, in these, or the like words.   


A Prayer for the Morning.  
O Most mighty and glorious GOD, full of incomprehensible power, and Majesty, whose glory the very Heaven of Heavens is not able to contain: 
1 King. 8.72  look down from heaven upon me thine unworthy Servant, who here prostrate myself at the footstool of thy Throne of Grace. 
Psal. 132.7. Heb. 4.16.  But look upon me O Father, 
Dan. 9.18. Mat. 3.17.  through the merits and mediation of jesus Christ, thy beloved Son, in whom only thou art well pleased. For of myself, I am not worthy to stand in thy presence, or to speak with mine unclean lips, 
Esay 6.5.  to so holy a God as thou art. For, 
Psal. 51.5.  thou knowest that in sin I was conceived and borne, and that I have lived, ever since in iniquity: so that I have broken all thy holy Commandments by sinful motions, unclean thoughts, 
Gen. 6.5. Mat 15.19. Mat. 12.34. Psal. 14.1.2. Dan. 9.10.  evil words, & wicked works, omitting many of those duties of piety which thou requirest for thy service, 
Dan. 9.11.  and committing many of those vices, 
Leuit. 26.14 etc.  which thou under the penalty of thy displeasure, hast forbidden.  
[Here thou mayst confess unto God thy secret sins which do most burden thy conscience: with the circumstances, of the time, place, person, and manner how it was committed, saying, But more especially O Lord, I do here with grief of heart confess unto thee, etc.]  

Deut. 27.26. Dan 9.11. Gal. 3.10.  And for these my sins, O Lord, I stand here guilty of thy curse, with all the miseries of this life, and everlasting torments in hell fire, 
Esdr. 9.13.  when this wretched life is ended, if thou shouldest deal with me according to my deserts. Yea, Lord, I confess, 
Lam. 3.22.  that it is thy mercy which endureth for ever, and thy compassion which never fails: that is the cause, that I have not been long ago consumed. But with thee O Lord, 
Psal. 130.4.  there is mercy, and plenteous redemption. 
Psal. 5.7.  In the multitude therefore of thy mercy, and confidence in Christ's merits, 
Psal. 13.5.  I entreat thy divine Majesty that thou wouldst not enter into judgement with thy Servant, neither be extreme, 
Psal. 143.2.  to mark what I have hitherto done amiss for if thou dost, than no flesh can be justified in thy sight, nor any living stand in thy presence. But be thou merciful unto me, 
Ezech. 36.25.  and wash away all the uncleanness of my sin, 
1 joh. 1.9.  with the merits of that precious blood, which jesus Christ hath shed for me. And seeing that he hath borne the burden of that curse which was due to my transgressions. 
Gal. 3.13.  O LORD deliver me from my sins, and from all those judgements which hang over my head, as due unto me for them. And separate them, 
Psal. 103.12.  as far from thy presence, as the East is from the West: bury them in the burial of Christ; 
Col. 2.12.13  that they may never have power to rise up against me, 
Eph. 2.5.6.  to shame me in this life, or to condemn me in the world which is to come. And I beseech thee, O Lord, not only to wash away my sins with the blood of thine immaculate Lamb; 
john 1.29.  but also to purge my heart, 
Psal. 51.7.10  by thy holy spirit, from the dross of my natural corruption: that I may feel thy spirit, more and more killing my sin, in the power and practise thereof: 
Gal. 4.24.25  so that I may with more freedom of mind, and liberty of will, serve thee the everliving God, 
Luk. 1.74.75  in righteousness and holiness this day. And give me grace that by the direction and assistance of the same thy holy spirit, I may persevere, to be thy faithful and unfeigned servant unto my lives end: that when this mortal life is ended I may be made a partaker of immortality, 
Mat. 24.13.  and everlasting happiness in thy heavenly kingdom. In the mean time, O Lord, whilst it is thy blessed will and pleasure, that I may continue to spend, and end that small number and remnant of days, which thou hast appointed for me to live in this vale of misery: Teach me so to number my days, 
Psal. 90.12.  that I may apply my heart unto wisdom: and as thou dost add days unto my life; so, good Lord, I beseech thee, add repentance and amendment to my days: that as I grow in years, so I may increase in grace, and favour with thee, and all thy people. And to this end; give unto me a supply of all those graces, which thou knowest to be wanting in me, and necessary for me, with an increase of all those good gifts, wherewith thou hast already endued me: that so I may be the better enabled, to lead such a godly life and honest conversation, as that thy name may thereby be glorified, others may take good example by me, and my soul may more cheerfully feed on the peace of a good conscience, and be more replenished with the joy of the holy Ghost. 
Rom. 14.17.  And here, O Lord, according to my bounden duty, I give thee most humble and hearty thanks, for all those blessings, which of thy goodness thou hast bestowed upon me. And namely, for that thou hast of thy free love according to thine eternal purpose, elected me, before the foundation of the world was laid, 
Ephes. 1.4. Mat. 25.34.  unto salvation in jesus Christ: for that thou hast created me after thine own Image, 
Gen. 9.6. Ephes. 4.24. Col. 3.10.  and hast begun to restore that in me, which was lost in our first Parents: for that thou hast effectually called me by the working of thy spirit, 
Rom. 8.28. Mat. 22.3. Rom. 1.16.  in the preaching of the Gospel, and the receiving of thy Sacraments, to the knowledge of thy saving grace, 
Ro. 16.25.26  and obedience of thy blessed will: for that thou hast bought and redeemed me with the blood of thine only begotten Son, 
1 Pet. 1.18.19. Apoc. 5.9.  from the torments of Hell, and thrall of Satan: for that thou hast by faith in Christ, 
Rom. 3.28. Gal. 2.16. Ephes. 2.3.  freely justified me, who am by nature the child of wrath: 
1 Cor. 6.11. 1 Pet. 1.2. 2 Pet. 3.9.  for that thou hast in good measure sanctified me by thy holy spirit, and givest me so large a time to repent, together with the means of repentance. I thank thee likewise good Lord, for my life, health wealth, food, raiment, peace, prosperity and plenty: and for that thou hast preserved me this night, from all perils and dangers of body and soul, and hast brought me safe to the beginning of this day. And as thou hast now wakened my body from sleep; so I beseech thee waken my soul from sin and carnal security: 
Ephes. 5.14.  and as thou hast caused the light of the day, to shine in my bodily eyes, so good Lord, cause the light of thy word, and holy spirit to illuminate my heart: and give me grace as one of thy children of light, 
Luk. 16.8. Phil. 2.15.  to walk in all holy obedience before thy face this day, and that I may endeavour to keep faith and a clear conscience towards thee, 
Act. 24.16.  and towards all men, in all my thoughts, words, and dealings. And so, good Lord, bless all my studies and actions, which I shall take in hand this day: as that they may tend to thy glory, the good of others, and the comfort of mine own soul and conscience in that day, when I shall make my final accounts unto thee for them. 
2 Cor. 5.10.  O my God, keep thy servant, that I do no evil unto any man this day: and let it be thy blessed will, not to suffer the Devil, 
Zach. 3.2.  nor his wicked Angels, nor any of his evil members, or my malicious enemies to have any power to do me hurt or violence. But let the eye of thy holy providence watch over me, for good, and not for evil, and command thy holy Angels to pitch their tents round about me, 
Psal. 34.7.  for my defence and safety, in my going out and coming in, 
Psal. 91.11.  as thou hast promised they should do about them that fear thy name: for, into thy hands, O Father, I do here commend my soul, 
Psal. 31.5. Luk. 23.46.  and body, my actions, and all that ever I have, to be guided, defended, and protected by thee: being assured that whatsoever thou takest into thy custody, cannot perish, nor suffer any hurt or harm. And if I at any time this day, shall through frailty, forget thee; yet Lord, I beseech thee, do thou in mercy remember me. 
Neh. 13.31.  And I pray not unto thee, O Father, for myself alone, but I beseech thee also be merciful unto thy whole Church, and chosen people, wheresoever they live upon the face of the earth. Defend them from the rage and tyranny of the Devil, the world, and Antichrist. Give thy Gospel a free and a joyful passage through the world, for the conversion of those, who belong to thine election and kingdom.  
Bless the Churches and kingdoms wherein we live, 
Psa. 51.18.19. Isa. 39.8.  with the continuance of peace, justice, and true Religion. Defend the King's Majesty from all his enemies, and grant him a long life, in health, 
Psal. 72.1.15 1 Tim. 2.2. Hest. 6.10.  and all happiness to reign over us. Bless the Queen, Prince Charles, the Prince Palatine of Rhine▪ and the Gracious Lady Elizabeth his Wife. Increase in them all heroical gifts, and spiritual graces, which may make them fit for those places, for which thou hast ordained them. Direct all the Nobility, Bishops, Ministers, 
1 Tim. 2, 2.  and Magistrates of this Church & commonwealth, to govern the commons in true Religion, justice, obedience, and tranquillity. Be merciful unto all the Brethren which fear thee and call upon thy name. And comfort as many among them as are sick, 
jam. 5.15.  and comfortless in body or in mind: especially, be favourable to all such as suffer any trouble or persecution for the testimony of thy truth, 
Heb. 13.3.  and holy Gospel. And give them a gracious deliverance out of all their troubles, 
1 Cor. 10.13  which way it shall seem best to thy wisdom: for the glory of thy Name, the further enlarging of the truth, 
2 Tim. 2.9.  and the more ample increase of their own comfort and consolation. 
2 Cor. 1.5. etc.  Hasten thy coming, O blessed Saviour, and end these sinful days, and give me grace, that like a wise Virgin I may be prepared with oil in my Lamp, 
Mar. 25.1.2. etc.  to meet thee the sweet Bridegroom of my Soul at thy coming, whether it be by the day of death or of judgement: And then, Lord, jesus, come when thou wilt: even Lord jesus come quickly! These, 
Apoc. 22.20.  and all other graces which thou knowest needful and necessary for me this day and evermore, I humbly beg and crave at thy hands, O father, giving thee thy glory, in that form of Prayer, which Christ himself hath taught me to say unto thee.  
Our Father which art in heaven, Hallowed be thy name, etc.  

Meditations.  
IF when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter: meditate that prayer is thy spiritual sacrifice, 
Heb. 13.15.16.  wherewith God is well pleased. And therefore it is so displeasing to the Devil and so irksome to thy flesh. Bend therefore thy Affections (will they, nill they) to so holy an exercise: assuring thyself, that it doth by so much the more please God, by how much the more it is unpleasing to thy flesh.  
2 Forget not how the holy Ghost, puts it down as a special note of reprobates, 
Psal. 14.4.  They call not upon the Lord, 
Psal. 53.4.  They call not upon God. And when Eliphaz supposed that job had cast off the fear of God, 
job 15.4.  and that God had cast job out of his favour; he chargeth him that he restrained prayer before God: making that a sure note of the one, and a sufficient cause of the other. On the other side, that GOD hath promised that whosoever shall call on his Name shall be saved. It is certain, 
Rom. 10.13.  that he who maketh no conscience of the duty of Prayer, hath no grace of the holy Spirit in him. 
Zach. 12.10.  For the spirit of Grace and of Prayer, are one, and therefore Grace and Prayer go together. But he that can from a penitent heart, morning and evening pray unto GOD: it is sure, that he hath his measure of grace in this world: and he shall have his portion of glory in the life which is to come.  
3 Remember, that as loathing of meat, and painfulness of speaking, are two Symptoms of a sick body: so irksomeness of praying when thou talkest with GOD, and carelessness in hearing, when GOD, by his Word, speaks unto thee: are two sure signs of a sick soul.  
4 Call to mind the zealous devotion of the Christians in the Primitive Church: who spent many whole nights and vigils in watching and praying for the forgiveness of their sins: and that they might be found ready at the coming of Christ. And how that David was not content to pray at morning, at evening, and at noon: 
Ps. 55.16.17.  but he would also rise up at midnight to pray unto God. 
Psal. 119.62.  And if CHRIST did chide his Disciples, 
Mat. 26.40.  because they would not watch with him one hour in praying; what chiding dost thou deserve, who thinkest it too long to continue in Prayer but one quarter of an hour? If thou hast spent divers hours in seeing a vain Mask or a Play; yea, whole days and nights in carding and dicing, to please thy flesh, be ashamed to think a Prayer of a quarter of an hour long, to be too long an exercise for the service of God.  
5 Consider, that if the Papists in their blind superstition, do in an unknown, and therefore 
a 1 Cor. 14.15. and 16.26.37.  unedifying Tongue, (fit only for the children of 
b Gen. 11.7.9 Apoc. 17.5.  mystical Babylon) mutter over upon their 
c A superstition, Quae filo insertis numerat sua murmura baccis. Mant. Alphons. lib. 4.  Beads, every morning and evening, so many scores of Ave-Maries, paternosters, and Idolatrous Prayers: how shall they, in their superstitious devotion, rise up in judgement against thee, professing thyself to be a true Worshipper of Christ? If that thou thinkest these Prayers to be too long a task, being shorter for quantity than theirs, but far more profitable for quality, tending only to God's glory, and thy good, and so compiled of Scripture- phrase, as that thou mayst speak to God, as well in his own h●ly words, as in thine own native language? Be ashamed, that Papists in their superstitious worshipping of Creatures, should show themselves more devout than thou, in the sincere worshipping of the true and 
d joh. 17.3.  only God. And indeed, a prayer in private devotion, should be one 
e Vox continuata, non concisa & rupta, ut battologia vitetur. Perkin. de vnic. ration. conci. cap. 10.  continued speech, rather than many broken fragments.  
6 Lastly, when such thoughts come into thy head, either to keep thee from prayer, or to distract thee in praying: remember that those are the Fowls which the evil one sends to devour the good Seed, 
Matth. 13.4.19.  and the carcases of thy spiritual Sacrifices: but endeavour, 
Gen. 25.11.  with Abraham, to drive them away. Yet notwithstanding, if thou perceivest at some times, that thy spirits are dull, and thy mind not apt for Prayer, and holy devotion: strive not too much for that time; but humbling thyself at the sense of thine infirmity and dullness, 
Mat. 26.41.  knowing that God accepteth the willing mind (though it be oppressed with the heaviness of the flesh, 
1 Cor. 8.12. ) endeavour the next time, to recompense this dullness, by redoubling thy zeal, and for the time present commend thy Soul to God in this or the like short Prayer.    

Another shorter Morning Prayer.  
O MOST gracious GOD, and merciful Father, I thine unworthy Servant, do here acknowledge, that as I have been borne in sin, so I have lived in iniquity, and broken every one of thy Commandments, in thought, word, and deed, following the desires of mine own will, and lusts of my flesh, not caring to be governed by thy holy Word and Spirit: and therefore I have justly deserved all shame and misery in this life, and everlasting condemnation in hell-fire, if thou shouldest but deal with me, according to thy justice, and my desert. Wherefore, O Heavenly Father, I beseech thee for thy Son jesus Christ, his sake, and for the merits of that bitter death and bloody Passion▪ which I believe that he hath suffered for me: that thou wouldst pardon and forgive unto me all my sins, and deliver me from the shame and vengeance, which is due unto me for them. And send thy holy Spirit into my heart, which may assure me, that thou art my Father, and that I am thy child, and that thou lovest me with an unchangeable love: and let the same thy good Spirit lead me in thy truth, and crucify in me more and more all worldly and carnal lusts, that my sins may more and more die in me; and that I may serve thee in unfeigned righteousness and holiness this day, and all the days of my life: that when this mortal life is ended, I may through thy mercy in Christ, be made a partaker of everlasting glory in thy heavenly Kingdom. And here, O Lord, from the bottom of my heart, I thank thee for all thy blessings which thou hast bestowed upon my soul and body: for electing me in thy love, redeeming me by thy Son, sanctifying me by thy Spirit, and preserving me from my youth up, until this present day and hour by thy most gracious providence.  
I thank thee more specially, for that thou hast defended me this night, from all perils and dangers, and hast brought me safe to the beginning of this day. And now (good Lord) I beseech thee, keep me this day from all evil that may hurt me, and from falling to any gross sin, that should offend thee. Set thy fear before mine eyes, and let thy Spirit so rule my heart, that all that I shall think, do, or speak this day, may tend to thy glory, the good of others, and the peace of mine own Conscience. And to this end, I commend myself, and all my ways and actions, together with all that do belong unto me, unto thy gracious direction and protection, praying thee to keep both them and me from all evil: and to give a blessing to all our honest labours and endeavours. Defend thy whole Church from the tyranny of the World, and of Antichrist: Preserve our gracious King from all conspiracies and treasons: grant him a long and prosperous reign over us. Bless the Queen, Prince Charles, the Prince Palatine of Rhine, and the virtuous Lady Elizabeth: endue them with thy grace, and defend them from all evil. Bless all our Ministers and Magistrates, with those graces and gifts, which thou knowest necessary for their places. Be favourable to all that fear thee, and tremble at thy judgements: comfort all those that are sick and comfortless. Lord● keep me in a continual readiness, by Faith and Repentance, for my last end: that whether I live or die, I may be found thine own, to thine eternal glory, and mine everlasting salvation: through jesus Christ my only Saviour. In whose blessed Name, I beg these mercies at thy hands, and give unto thee thy praise and glory in that Prayer, which he hath sanctified with his own lips, saying, Our Father which art in heaven, etc.  

Further Meditations, to stir us up to prayer in the Morning.  
Think not any business or haste (though never so great) a sufficient excuse to omit Prayer in the Morning, but meditate:  
1 That the greater thy business is; by so much the more need thou hast to pray, for God's good-speed and blessing thereon: seeing it is certain; that nothing can prosper without his blessing.  
2 That many a man, when he thought himself surest hath been soon crossed: so mayest thou.  
3 That many a man hath gone out of his door, and never come in again. Many a man who arose well and lively in the morning: 
Quem dies vidit veniens superbum: Hunc dies vidit fugiens iacentem. Senec.  hath been seen a dead man ere night. So may it befall thee. And if thou be so careful before thou goest abroad to drink, 
Nescis quid vesper serus vehat. Varro  to fence thy body from ill airs; how much more careful shouldest thou be to pray, to preserve thy soul from evil temptations?  
4 That the time spent in prayer, never hindereth: but furthereth, and prospereth a man's journey and business.  
5 That in going abroad into the world, thou goest into a forest full of unknown dangers; where thou shalt meet many briars to tear thy good name: many snares to trap thy life, and many hunters to devour thy soul. It is a field of pleasant grass, but full of poisonous serpents. Adventure not therefore to go nak●● among these briers, till thou hast prayed Christ to cloth thee with his righteousness: nor to pass through these snares and ambushments, till thou hast prayed for God's providence to be thy guide; nor to walk barefoot through this snaky field; till having thy feet shod with the preparation of the Gospel of peace: thou hast prayed to have still the brazen Serpent, in the eye of thy faith: that so if thou comest not home holier; thou mayest be sure, not to return worse, than when thou goest out of doors.  
Therefore though thy haste be never so much, or thy business never so great; yet go not about it, nor out of thy doors: till thou hast at least used this or the like short prayer.    

A brief Prayer for the Morning.  
O Merciful father for jesus Christ his sake, I beseech thee forgive me all my known and secret sins, which in thought, word, or deed, I have committed against thy divine Majesty. And deliver me from all those judgements, which are due unto me for them, and sanctify my heart with thy holy spirit, that I may hence forth lead a more godly and religious life. And here (O Lord) I praise thy holy name, for that thou hast refreshed me this night with moderate sleep and rest: I beseech thee likewise, defend me this day from all perils and dangers of body and soul. And to this end I commend myself, and all my actions unto thy blessed protection and government: beseeching thee that whether I live or die. I may live and die to thy glory, and the salvation of my poor soul, which thou hast bought with thy precious blood. Bless me therefore, O Lord, in my going out and coming in: and grant that whatsoever I shall think, speak, or take in hand this day; may tend to the glory of thy name, the good of others, and the comfort of mine own conscience, when I shall come to make before thee my last accounts. Grant, this O heavenly father, for jesus Christ thy sons fake: In whose blessed name I give thee thy glory, and beg at thy hands all other graces, which thou seest to be needful for me this day and ever, in that prayer which Christ himself hath taught me, saying: Our Father which art in heaven, etc.    

Meditations, directing a Christian, how he may walk all the day with God, like Enoch.  
Having thus beg●n, keep all the day after, as diligent a watch as thou canst, over all thy thoughts, words, 
Rom. 11.16. Phil. 2.3. Prou. 27.2.  and actions; which thou mayest easily do, by craving the assistance of God's holy spirit, and observing these few rules.  

First, for thy thoughts,  
1 BE careful to suppress every sin in the 
a Eph. 4.23. Mat. 15.18.19.  first motion. Dash 
b Psal. 137.9  Babylon's children, whilst they are young, against the stones. Tread betimes the 
c Isa 59.5.  Cockatrice egg, lest it break out into a Serpent. Let sin be to the heart a stranger, 
2 Sam. 12 4.  not a homedweller. Take heed of falling oft into the same sin, lest the custom of sinning, 
* Qui conscientiae curam ab●iciunt nec homines reverentur nec Deum.  take away the conscience of sin, and then shalt thou wax so impudently wicked, that thou wilt neither fear God, nor reverence man.  
2 Suffer not thy mind to feedde itself upon any imagination, 
Prou. 6.14. Zach. 8.17.  which is either unpossible for thee to do, or unprofitable, if it be done: but rather think of the world's vanity, to contemn it; of death, to expect it; of judgement, to avoid it; of hell, to escape it; and of heaven, to desire it.  
3 Desire not to fulfil thy mind in all things: but learn to deny thyself those desires (though never so pleasing to thy nature) which being attained; will draw either, scandal on thy Religion, or hatred to thy Person. Consider in every thing the end, before thou attempt the Action.  
4 Labour daily more and more to see thine own misery, through unbelief, self-love, and wilful breaches of God's law: and the necessity of God's mercy through the merits of Christ's passion, to be such: that if thou wert demanded, What is the vilest creature upon the earth? thy Conscience may answer; mine own self, by reason of my great sins: And that if on the other side thou wert asked, What thou esteemest to be the most precious thing in the world? Thy heart might answer, One drop of Christ's blood, to wash away my sins. And as thou tenderest the salvation of thy soul, live not in any wilful filthiness. For true faith and the purpose of sinning can never stand together.  
5 Approve thyself to be a true servant of Christ, not only in thy general calling, as in the frequent use of the Word and Sacraments: but also in thy particular, in making conscience to eschew every known sin: and to obey God in every one of his commandments: like josiah, 
1 Kin. 13.25 Luk. 1.6.  who turned to God with all his heart, according to all the Law of Moses. And Zacharie and Elizabeth, who walked in all the commandments of God without reproof. But if at any time through frailty, thou slippest into any sin: Lie not in it, but speedily rise out of it by unfeigned repentance. Praying for pardon till thy conscience be pacified, thy hatred of sin increased, and thy purpose of amendment confirmed.  
6 Beware of affecting popularity by adulation: the end never proves good. And though attained by due desert; yet manage it wisely: lest it prove more dangerous than contempt. For States desire but to keep down whom they contemn for their unworthiness: but to cut off whom they envy for their greatness. He therefore is truly prudent; who (considering the premises) neither affecteth, nor neglecteth popularity. But in any wise, take heed of harbouring a 
* Socrates in forum egressus, quam multis egeo inquit, non egeo. Non est ergo pauper qui caret, sed qui eget.  discontented mind, for it may work thee more woe, than thou art aware of. It is a special mercy, in the multitude of so many blessings, as thou dost enjoy, to have some crosses. God gives thee many blessings, lest through want (being his child) thou shouldest despair: And he sends thee some crosses, lest by too much prosperity (playing the fool) thou shouldest presume. Many who have mounted to great dignities, would have contented themselves with 
* Dimidium plus toto. Hesiod.  meaner: had they known their 
a 
Feriunt summos fulmina ●ontes. Hor.  
Tangunt magnos tristia fata deos, ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui notus nimis omnibus, ignotus moritur sibi. Senec.   great dangers: Love therefore competency, rather than eminency. And in all thy will have ever an eye to Gods will, lest thy self-action, turns to thine own destruction. Happy the man, who in this short life is least known of the world: so that he doth truly know God and himself! Whatsoever cross therefore thou hast to discontent thee; remember, that it is less than thy sins have deserved. Count therefore Christ thy chiefest joy, and sin thy greatest grief: estimate no want to the want of Grace, nor any loss to the loss of God's favour: And then the discontentment for outward things shall the less perplex thine inward mind. And as oft as Satan shall offer any motion of discontentment to thy mind, remember Saint Paul's admonition, We brought nothing into this World, 
1 Tim. 6.7.8 9 Insaniae damnandi sunt qui tam multa tam anxiè congerunt, quum sit tam paucis opus. Vives.  and it is certain that we can carry nothing out. And having food and raiment, let us be therewith content: But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. Pray therefore with wise Agur: 
Pro. 30.8.9.  O Lord, give me neither poverty nor riches: feed me with food convenient for me, 
Vivitur exiguo meliùs. Claud.  lest I be too full and deny thee, and say, Who is the Lord? Or lest I be poor and steal, and take the Name of my God in vain.  
7 Bestow no more thought upon worldly things than thou needs must, for the discharge of thy place, 
Tim. 6.8.9. Gen. 28.20.  and the maintenance of thine estate: but still let thy care be greater for 
* Col. 3.1.2. Phil. 3.20.  heavenly then earthly things: and be more grieved for a 
a jos. 7.9. Psal. 139.21. etc.  dishonour done to GOD, then for an injury offered to thy self: But if any private injury be offered unto thee; bear it, as a Christian, with Patience. Never was an innocent man wronged, but if patiently he bore his cross, he 
* Nobile vincendi genus est patientia, vincit qui patitur: si vis vincere, disce pati.  overcame in the end. But thy good name in the mean while is wounded: bear that also with Patience. And he that at the last day will give thy Body a Resurrection, will as sure in his good time grant a resurrection to thy good name. 
Optima iniuriae ultio est oblivio: efficit enim, ut animum uret, nec magis Ledet, quam si facta non esset.  If impatiently thou frettest and vexest at thy wrongs, the hurt which thou dost thyself, is more than that which thine Enemy can do unto thee. Neither canst thou more rejoice him, then to hear that it thoroughly vexeth thee. But if thou canst show Patience on earth, GOD will show himself just from Heaven. Pray for him, for, if thou be a good man thyself, thou canst not but rejoice, if thou shouldest see thy worst enemy to become a good man too. But if he still continueth in his malice, and increaseth in his mischief, give thou thyself unto Prayer, committing thy self, and commending thy cause unto the Righteous judge of Heaven and Earth, saying with jeremy, O Lord of hosts, that judgest righteously, 
jer. 11.20.  and triest the reins and the heart: vengeance is thine, and unto thee have I opened my cause. In the mean while, wait (with David) on the Lord: 
Psal. 27.14.  Be of good courage and he shall comfort thine heart.  
8 The more others commend thee for any excellent act, 
Ne verbis quod se●s ostentes▪ sed rebus te ostend s●●re.  be thou the more humble in thine own thoughts. Affect not the vain praises of men: the blessed Virgin was troubled when she was truly praised of an Angel. They shall be praised of Angels in Heaven, who have eschewed the praises of men on Earth. Neither needest thou praise thy self: deal but uprightly, 
b Psal. 49.18.  others will do that for thee. Be not thou curious to know other men's doings, but rather be careful that no man knows any ill dealings by thee.  
9 Esteem no sin little, for the curse of GOD is due to the least: and the least would have damned thee, had not the Son of God died for thee. Bewail therefore the misery of thine own state: and as occasion is ministered, 
c Ezek. 9.4. Psal. 69.9.10 Mark. 3.5.  mourn for the iniquity of the time. Pray to God to amend it, and be not thou one of them that make it worse.  
10 Lastly, think often of the 
d Heu fugiunt fraeno non remorante dies! Psal. 90.9.10.15. Non quam d●ù, sed quam benè.  shortness of thy life, and certainty of Death: and wish rather a good life then a long. For, as one day of man's life is to be preferred before the longest age of a Stag or Raven: so one day spent religiously, is to be higher valued than a man's 
* Fuit, non vixit. Senec.  whole life that is consumed in profaneness.  
Cast over therefore once every day, 
Non refer● quanta sit vitae diuturnitas, sed qualis sit administratio. Vives.  the number of thy days, by substracting those that are past (as being vanished like yesternights' dream,) contracting them that are to come (sith the one half must be slept out, 
Tota vita d●es unus, ut mirum sit homines non exsatiari iisdem toties redeuntibus.  the rest made uncomfortable by the troubles of the world, thine own sickness, and the death of friends:) counting 
* Non potest praesentem diem rectè vi●ere ●s, qui se non eam quasi ultimam victurum esse cogitat.  only the present day thine; which spend, as if thou wert to spend no more.   

Secondly, for thy Words.  
1 REmember, that thou must answer for every 
a Mat. 12.36  idle word: that in 
b Pro. 17.27 & 10.19.  multiloquie, the wisest man shall overshoote himself. Avoid therefore all tedious and idle talk, whereof seldom ariseth comfort, 
Dixisse saepe paenituit, tacuisse verò nunquam.  many time's repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou keptst it in: it is 
* Nescet vox missa reverti. Quam periculosum illud, lingua quo vadis?  another's as soon as it is out. O the shame, when a mans own tongue shall be produced a witness, to the confusion of his own face!  
Let then thy words be few, but advised: forethink whether that which thou art to speak, be fit to be spoken: 
Nescit paenitenda loqui, qui proferenda priù● s●o tradidit examini. Cassiod. lib, 10. Ep. 4.  affirm no more than what thou knowest to be true, and be rather 
c james 1.19 Consultiùs est tacere quam ineptè loqui.  silent, then speak to an ill, or to no purpose.  
2 Let thy heart and tongue ever go together in honesty and truth: hate 
d 1 Pet. 2.1. Psal. 3.2.  dissembling and lying in another, detest it in thy self, or GOD will detest thee for it: for he hateth the liar, 
Si mendacen te norint, nemo tibi credet, etiamsi affirms verissima. Arist.  and his father the Devil alike. And if once thou be discovered to make no conscience of lying, no man will believe thee when thou speakest a truth, but if thou lovest truth, more credit will be given to thy word, then to a liars oath. Great is the possession which Satan hath in those, who are so accustomed to lying, that they will lie, though they get nothing by it themselves, nor are not compelled unto it by others. Let not thine anger remain, when thou seest the cause removed: 
Odi tanquam amaturus.  and ever distinguish twixt him that offendeth of 
f Prou. 6.30. Acts 3.17. 1 Tim. 1.13.  infirmity, or against his will, and him who offendeth 
g Psal. 59.5. Psal. 101.7.  maliciously, and of set purpose: let the one have pity, the other justice.  
3 Keep thy speech as clean from all obsenitie, as thou wouldst thy meat from poison: and let thy talk be 
h Eph. 4.29. Psal. 1.2. Prou. 31.26.  gracious, that he that hears thee, may grow better by thee: 
Pii est actos reddere pios.  and be ever more earnest when thou 
i Psal. 139.21 Psal. 69.9.  speakest of Religion, then when thou talkest of worldly matters.  
If thou perceivest that thou hast erred, 
Si verum audias silentio protinùs reverere, illique tanquam divinae rei assurgito.  persevere not in thine error: rejoice to find the truth, and magnify it. Study therefore three things especially, to understand well, to say well, and to do well.  
And when thou meetest with God's Children, be sure to make some holy advantage by them: learn of them all the good that thou canst, and communicate with them all the good things that thou knowest. The more good thou teachest others, the more will God still 
k Mark 4.24.25.  minister unto thee. For, as the gifts of men by much using do perish and decrease: so the gifts of God by much using do the more grow and increase, like the 
l 2 King. 4.2.  widows Pitcher of Oil, which, the more it poured to fill other vessels, the more it was still replenished in it self.  
4 Beware that you believe not all that is told you, & that you tell not 
m Eccle. 3.7 Luke 2.19.  all that you hear: for if you do, you shall not long enjoy true friends, nor ever want great troubles. Therefore in accusations be first assured of the truth, than censure. And as thou tenderest the reputation of an honest heart: 
Arcanum tibi creditum fideliùs custodi quum depositam pecuniam.  never let malice in hatred make thee to reveal that which love in friendship bound thee a long time to conceal. But for fear of such afterclaps, observe two things.  
First, Though thou hast many acquaintance; yet make not any thy familiar friend, but he that truly 
* Vera amicitia tantummodo est inter bonos. Mali nec inter se amici sunt, nec cum bonis.  fears God. Such a one thou never needest to fear. For though you should in some particulars fall out: yet Christian love, the main ground of your friendship will never fall away, and the fear of God will never suffer him to do thee any villainy.  
Secondly, do nothing in the sight of a civil friend, for which thou canst not be safe unless it be concealed: 
Civilem Amicum sic habeas ut putes posse innimicum fieri.  nor any thing for which (if just cause be offered) thou needest fear him, if he proves thine unjust enemy. If thou hast done any thing amiss, 
Quod taceri vis, prior ipse taceas.  ask God forgiveness, and persuade thyself rather then thy friend to keep thine own counsel. For be assured that what friendship soever is grounded upon any other cause then true Religion; 
Bellum non est hominum, sed (quod verbum sonat) belluarum & vitiis non hominibus gerendum.  if ever that cause fail, the friendship falleth off: And the rather; because that as GOD breeds among men, Truth, Peace, and Amity, that we should live to do one another good: so the Devil daily soweth falsehood, discord, and enmity, to cause (if he can) the dearest friends to devour one another.  

Ephes. 5.4. Psal. 15.3.  5 Make not a jest of another man's infirmity: remember thine own. Abhor the frothy wi● of a filthy nature, 
Irridere pium n●fas, impium immane, hominem inhumanum.  whose brains having once conceived an odd scoff: his mind, travels (as a woman with child) till he be delivered of it. Yea, he had rather lose his best friend than his worstiest. 
Nemo videtur sibi tam vilis, ut irrideri mereatur.  But if thou be disposed to be merry; have a special care to three things.  
First, That thy mirth be not against Religion.  
Secondly, that it be not against Charity.  
Thirdly, that it be not against Chastity, and then be as merry as thou canst; 
Phil. 4.4.  only in the Lord. 
Pro. 24.17   
6 Rejoice not at the fall of thine enemy; for no man knoweth what shall be the manner of thine own end. But be more 
* Valentinianus Imp. cum supplitio mortis aliquis afficiendus esset, aiebat se mall ad vitam revocare.  glad to see the worst man's amendment, than his punishment. 
Crudelis animi est alienis malis gaudere, & non misereri communem naturam.  Hate no man for fear lest Christ loves him: who will not take it well, that thou shouldest hate whom he loveth. Christ loved thee when thou wast his enemy: 
Rom. 5.8.10 Ephes. 2.4.  by the merits therefore of his blood, he requireth thee for his sake to love thine enemy. Deny him (being a christian) if thou darest. He asketh but forgiveness for forgiveness. The forgiveness of an 100 pence, for the forgiveness of ten thousand talents. 
Mat. 18.24.28.  The 60 hundred thousand crowns, for ten crowns. Petty forgiveness of man, for the infinite forgiveness of Almighty God. Though thou thinkest thine enemy unworthy to be forgiven: yet Christ is worthy to be obeyed.  
7 Whether the glory of GOD, or good of thy neighbour doth require it? Speak the truth, 
Psal. 119. Nec mendacii utilitas est diuturna, nec veritatis damnum diu nocet.  and fear not the face of man. The frown of a Prince may sometimes be the favour of God. Neither shall flattery still hold in credit, nor truth always continue in disgrace.  
8 Ever think him a true friend, who tells thee secretly and plainly of thy faults. He that seeth thee offend, & tells thee not of thy fault; either flatters thee for favour or dares not displease thee for fear. 
Reprehensio semper vel meliores vel cautiores nos reddit.  Miserable is his case, who when he needs, hath none to admonish him. Reprehension, be it just, be it unjust; come it from the mouth of a friend, or of a foe; it never doth a wise man harm. For if it be true; thou hast a warning to amend: if it be false; thou hast a caveat what to avoid. So every way, 
Si reprehendi fers aegrè reprehendenda ne seceris.  it makes a wise man better or warier. But if thou canst not endure to be reprehended; do then nothing worthy of reprehension.  
9 Speak not of God, but with fear and reverence, 
Leu. 19.22.  and as in his sight and hearing. 
Deu. 28.58.  For seeing we are not worthy to use his holy Name in our mouths: 
Rom. 9.5.  much less ought we to abuse it vainly in our talk. 
Eccle. 5.1.5. Psal. 239.4.7 Qui facile in sertis jurat in iocis iurabit, qui in iocis, & in mendacio. Vives.  But ordinarily, to use it, in vain, rash, or false oaths▪ is an undoubted sign of a soul, that never truly feared God. Pray therefore with David, 
Psal. 141.3.  when thou art to speak in any matter that may move passion: Set a watch, O Lord, before my mouth: and keep the door of my lips.  
10 Lastly, in 
a 1 Pet. 5.12  praising, be discreet, in 
b Ro. 12.10  
* Affabilitas & comitas res funt nullius impendii, amicitias tamen magnas conglutinant 〈◊〉 exhibitae, dissoluunt praetermissae.  saluting, courteous in 
c 1 Thes. 5.26.14  admonishing, friendly, in 
d 2 Thess. 3.15. Levi. 19.17.  forgiving, merciful, in 
e Psa. 15.4. Eze. 17.15.  promising, faithful, and bountiful in 
f Deu. 15.13 14.  recompensing good service: making not the rewards of virtue, the gifts of favour.   

Thirdly, for thy actions.  
1 Do no evil, though thou mightest, for GOD will not suffer the least sin (without bitter repentance) to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor any thing in thy calling, till thou have first taken counsel at God's Word, 
Ps. 119.101. 1 Cor. 7.2. 1 Sam. 30.8.  of the lawfulness thereof, and prayed for his blessing upon thy endeavour, and then do it, in the name of God, with cheerfulness of heart, committing the success unto him; in whose power it is, to bless with his grace, whatsoever business is intended to his glory.  
2 When thou art tempted to do an evil work, 
1 Cor. 7.5.  remember that Satan is where his business is. 
Imminet semper occasioni suae diabolus. Greg.  Let not the child of God be the instrument of so base a slave: hate the work, if thou abhorrest the author. Ask thy conscience these two questions; Would I have another to do this unto me? 
Mat. 7.12.  What shall I answer Christ in the day of my accounts? If contrary to my knowledge and conscience, 
Luk. 16.2. 2 Cor. 6.2. 2 Cor. 5.10.  I shall do this wickedness, and sin against him? And remember with joseph, 
Gen. 39.9.11. etc.  that though no man seeth: yet GOD seeth all. Fly therefore with joseph from all sins, as well those which are secret in the sight of GOD, as those that are manifest in the eyes of men. For GOD as he is just, without speedy repentance, will bring thy secret sins, as he did David's, To the open light, before all Israel, 
2 Sam. 12.12  and before the Sun. Be therefore as much afraid of secret sins, as of open shame. And so avoid all in general, 
Luk. 8.17. & 12.2.  as that thou dost not allow to thyself any one particular, or darling sin which the corruption of thy nature could best agree withal: For the crafty Devil can hold a man's soul as fast by one, as by many sins; and faster by that one which doth please thee, then by all those which begin to be abominable unto thee. And as thou desirest to avoid a sin: so be careful to shun the 
* Pro. 5.8. & 6.27. Omnis peccandi occasio vitandae est, nam qui amat periculum peribit in illo. Ecclus. 3.  occasion.  
3 In effecting good actions, which are within the compass of thy calling, distrust not God's providence, though thou see the means, either wanting or weak. And if means do offer themselves, be sure that they be lawful: 
judg. 7.2.7.  and having gotten lawful means, take heed that thou rely not more upon them, then upon God himself. Labour, in a lawful calling, is God's ordinary means by which he blesseth his children with outward things Pray therefore for GOD'S blessing upon his own means. In earthly business, bear an heavenly mind: do thou thy best endeavour, and commit the whole success to the fore-ordaining wisdom of Almighty God. Never think to thrive by those means which God hath accursed. 
Mat. 16.26.  That will not in the end prove gain which is gotten with the loss of thy soul. In all therefore both actions and means, endeavour, 
Hic muru● ahen●n● esto, nil conscire sibi nulla pallescere culpa. Horat. Act. 24.16.  with Paul, to have always a clear conscience towards God, and towards men.  
Look to yourselves what conscience ye have,  
For conscience shall damn, and conscience shall save.  
4 Love all good things for God's sake: 
Psa. 118.6.7 Rom. 8.31. Pro. 16.7.  but God for his own sake. Whilst thou holdest GOD thy friend, thou needest not fear who is thine enemy: 
Goe 32.4. etc. Gen. 31.7.29.42 Exod. 32.25. Num. 14.42.43. etc.  for either God will make thine enemy to become thy friend, or will bridle him that he cannot hurt thee. No man is overthrown by his enemy, unless that first his sin have prevailed over him, and God hath left him to himself. He that would therefore be safe from the fear of his enemies, and live still in the favour of his God: let him redeem the folly of the time passed with serious Repentance: look to the time present with religious diligence, and take heed to the time to come with careful providence. 
Psal. 27.11.12.13.   
5 Give every man the honour due to his place, but honour a man more for his goodness, then for his greatness. And of whomsoever thou hast received a benefit, unto him (as GOD shall enable thee) remember to be thankful. Acknowledge it lovingly unto men, and pray for him heartily unto God, and count every blessing received from God, as a pledge of his eternal love, and a spur to a godly life.  
6 Be not proud for any external worldly goods, nor for any internal spiritual gifts. Not for external goods, because that as they came lately, so they will shortly be gone again, their loss therefore is the less to be grieved at. Not for any internal gifts, for as GOD gave them, so will he likewise take them away: If (forgetting the giver) thou shalt abuse his gifts, to puff up thine heart with a pride of thine own worth: and to contemn others, for whose good Almighty God bestowed those gifts upon thee. Hast thou any one virtue that moves thee to be self-conceited? thou hast twenty vices that may better vilify thee in thine own eyes.  
Be the same in the sight of God, who beholds thy heart, that thou seemest to be in the eyes of men that see thy face. Content not thyself with an outward good name, 
Nil juuat bonum nomen re clamante Conscientia.  when thy Conscience shall inwardly tell thee it is undeserved, and therefore none of thine. A deserved good name for any thing, but for godliness, lasts little, and is less worth. In all the holy Scriptures I never read of an Hypocrites repentance: and no wonder, for whereas after sin, conversion is left as a means to cure all other sinners; what mean●● remains to recover him who hath converted conversion itself into sin? Woe therefore unto the Soul that is not, & yet still seem religious.  
7 Mark the fearful ends of notorious evil men, to abhor their wicked actions; mark the life of the godly, 
Num. 23.10. Psal. 37.35.36.37.  that thou mayst imitate it: and his blessed end, that it may comfort thee. Obey thy betters, observe the wise, accompany the honest, and love the religious. And seeing the corrupt nature of man is prone to hypocrisy: beware that thou use not the exercise of religion, as matters of course and custom, without care and conscience, to grow more holy and de●out thereby. Observe therefore how by the continual use of God's means, thou feelest thy special corruptions weakened, 
1 Cor. 1.28.  and thy sanctification more and more increased: and make no more show of holiness outwardly to the world, 
Isa. 58.5.6. Mat. 23.27.28. Psal. 51.6.  than thou hast in the sight of God inwardly in thine heart.  
8 Endeavour to rule those who live under thine authority, rather by love then by fear: for to rule by 
* Ama & impera. Blando vi● latet imperio. Ausonius.  love is easy and safe, but tyranny is ever accompanied with care and 
a Qui terret plus ille timet, sors illa Tyranno convenit. Claud. de instit. prin.  terror. Oppression will force the oppressed to take any advantage to shake off the yoke that they are not able to bear: neither will God's justice suffer the sway that grounded on Tyranny long to continue. Remember that though by 
b Pet. 2.13.  human ordinance they serve thee; yet by a more peculiar right, they are 
c Leuit. 25. ●55.  Gods Servants. Yea, now being Christians, not as thy Servants, 
Philem. v. 16 1 Cor. 9.5.  but above Servants, brethren beloved in the Lord. Rule therefore over 
* Si Pericle● quotiès clamidem indueret, apud se dicere consueu●t, Attend Pericles. quod ges●atu●us es imperium in liberos Athen●●nses? Plat. in Apotheg. Quanto magis tu, qu●tiès authoritatem exerciturus es apud teip●um dicere de●●res? Memento o homo quod imperium geris in liberatos Christianos.  Christians, being a Christian, in love and mercy, like Christ thy Master.  
9 Remember that of all actions, none makes a Magistrate more like God (whose vicegerent he is:) then in doing justice justly, for the due execution whereof:  
First, have ever an open ear to the just complaints of unjust dealings.  
Secondly, so lend one ear to the accuser, as that thou keep the other for the accused: for 
* Qui statuit aliquid part inaudita altera aequum licet statuerit, haud aequus fuit. Sen. in Med.  he that decreeth for either part, before both be heard, the decree may be just, but himself is unjust.  
Thirdly, in hearing both parts, incline not to the right hand of affection, or to the left of hatred: as to believe arguments of persuasion for a friend, before arguments concluding for a foe.  
Fourthly, deny not justice, which is Regia mensura, to the meanest Subject: but let the cause of the poor and needy come in equal balance with the rich and mighty. If thou perceivest on the one side in a cause, the high hills of cunning advantages, powerful combination, and violent prosecution: 
judicious Sir Fr. Bacon's Essays of judicature.  and on the other side, the low valleys of poverty, simplicity, and desolation: prepare thy way (as GOD doth) to judgement, by 
* Luk. 3.4.5. Isay 40.3.  raising valleys, and taking down hills, equalling in equality: that so thou mayst lay the foundation of thy sentence upon an ●euen ground. In matters of right and wrong twixt party and party, let thy conscience be careful rather Ius 
2 Chron. 19.10.  dicere to pronounce the Law that is made, secundum allegata & probata, rather than Ius dare, to make a Law of thine own, upon the authority of sic volo, sic jubeo, fearing that fearful malediction: 
Deut. 27.17.  Cursed be he that removeth his neighbour's landmark. In trials of life and death, let judges like Elohim, 
Abak. 3.2.  in justice, remember mercy, and so cast the severe eye of justice upon the fact, as that they look with the pitiful eye of Mercy upon the Malefactor, wresting the favour of Law to the favour of life, where grace promiseth amendment: but if justice requireth that 
* Meliùs ut pereat unus, quam ut pereat umtas.  one rather than unity must perish, and that a rotten member must be 
a Ense rescindendum ne pars syncera trahatur.  cut off, to save the whole body from putrefying; fiat justitia. But whilst thou art pronouncing the sentence of judgement on another, remember that thine own judgement hangs over thine head. In all causes therefore judge aright, for thou shalt be sure to find a righteous judge, before whom thou must shortly appear to be judged thy self: at what time thou mayst leave to thy Friend, this for thine Epitaph: 
Nuper eram judex, iam judicis ante Tribunal  
Subsistens, paveo: iudicor ipse modò.   
Many (I know not upon what grounds) seem to be much aggrieved with the Laws of the Land: but wiser men may answer them with the Apostle, 
1 Tim. 1.8.  nos scimus bonam esse Legem, modò judex ea legitimè utatur; We know that the Law is good, if a man use it lawfully. And he shall be unto me a righteous judge; whose heart neither corruption of bribes, fear of foes, nor favour of friends can withdraw from the conscionable practice of these precepts. And to that rare and venerable judge, I say with jehosaphat: 
2 Chron. 19 11.  Be of courage, and do justice, and the Lord will be with the good.  
10 Lastly, make not an occupation of any recreation. The longest use of pleasure is but short: but the pains of pleasure abused are eternal. Use therefore lawful recreation, so far forth, 
Prou. 21.17.  as it makes thee the fitter in body and mind, 
Phil. 4.8.  to do more cheerfully the service of God, and the duties of thy calling. 
Vita brevis opusque multum, operarii pigri, & urget Pater familius. Rabbin. Apotheg. Apoc. 22.12 james 5.9.  Thy work is great, thy time is but short. And he who will recompense every man according to his works, standeth at the door. Think how much work is behind, how slow thou hast wrought in the time which is past, and what a reckoning thou shouldest make, if thy Master should call thee this day to thine accounts. Be therefore careful henceforth, to make the most advantage of thy short time that remains, as a man would of an old Lease that were near expiring: and when thou disposest to recreate thyself, remember how small a time is allotted for thy life: and that therefore much of that, is not to be consumed, in idleness, sports, plays, and toyish vanities: seeing the whole is but a short while, though it be all spent in doing the best good that thou canst: for, a man was not created for sports, plays, and recreation: but zealously to serve GOD in Religion, and conscionably to serve his neighbour in his vocation, and by both to ascertain himself of eternal salvation. Esteem therefore the loss of 
* Nihil est aliud temp●●s quam vita, quam unusquisque tantum, se amare profitetur, quam rei nullus magis sit prodigus quam temporis. Eph. 5.16. Luke 16.2. Mat. 25.21.  time, one of the greatest losses. Redeem it carefully, to spend it wisely: that when that time cometh, that thou mayest be no longer a steward on earth; thy Master may welcome thee, with an Euge bone serve, and give thee a better in Heaven, where thou shalt joyfully enjoy thy Master's joys for evermore.    

Meditations for the Evening.  
At Evening, when thou preparest thyself to take thy rest, meditate on these few points.  
1 THat seeing thy days are numbered, 
Psalm. 90. job 14.5.  there is one more of thy number spent: 
Vive memor quam sis eui brevis. Hor.  and thou art now the nearer to thy end by a day.  
2 Sat down a while before thou goest to bed and consider with thyself what memorable thing thou hast seen, heard, or read that day more than thou sawest, heardest or knewest before, and make thy best use of them; but especially, call to mind, what sin thou hast committed that day against GOD or Man: and what good thou hast omitted: and humble thyself for both: If thou findest that thou hast done any goodness, 
* Heu Perdidi diem! Tit. Vesp. Apothegm. Nullus sine linea dies.  acknowledge it to be God's grace, and give him the glory, and count that day lost, wherein thou hast not done some good.  
3 If by frailty or strong temptation, thou shalt perceive, that thou hast committed any grievous sin or fault; presume not to sleep till thou have upon thy knees, made a particular reconciliation with God in Christ for the same: both by confessing the fault, and by fervent praying, for the pardon of the same. Thus making thy score even with Christ every night, thou shalt have the less to account for; when thou art to make thy final reckoning, before his Majesty in the judgement day. 
Epes. 4.26.   
4 If thou have fallen out with any in the day, let not the Sun go down on thine anger that night. If thy conscience tells thee that thou hast wronged him, acknowledge thine offence, and 
* Non turpe est veniam precari, turpe est Deum aut hominem habere inimicum.  entreat him to forgive thee. If he have wronged thee, offer him reconciliation, and if he will not be reconciled, yet do thou from thy heart forgive him, Matth. 5.23: But in any case presume not to be thine own revenger. 
Mihi vindicta dicit Dominus. Rom. 12.19.  For in so doing thou dost God a double injury: First, in offering to take his sword of justice out of his hand as though he were not just: having reserved the execution of vengeance to himself. 
Non est tibi i●s inseruum alienum im● in conseruum tuum.  Secondly, in usurping authority over his servant, without referring the cause to his hearing and censure, being his and thy Master. Besides, thou art too partial to be a Revenger. For if thou be to execute revenge on thyself, thou wilt do it too lightly; if on thy enemy, too heavily. It belongeth therefore to God to revenge; to thee to forgive.  
And in testimony that thou hast freely forgiven him, 
Cui semel ignoveris cura ut ille sentiat bona fide id esse actum & si qua in re illi iware potes ex periatur te amicum. Vives. Mat. 3.39. Rom. 12.20.  pray unto God for the forgiveness of his fault, and the amendment of his life: and the next time that occasion is offered (and it lies in thy power) do him good, and rejoice in doing it: for he that doth good to his enemies, shows himself the child of GOD; and his reward is with GOD his Father.  
5 Use not sleep as a means, 
Id vite tempus; quod sonino impenditur, non est vita. Vita enim vigilia est.  to satiate the foggy litherness of thy flesh: but as a medicine to refresh thy tired senses and members. Sufficient sleep quickeneth the mind, and reviveth the body: but immoderate sleep dulleth the one, and fatneth the other.  
6 Remember that many go to bed, and never rise again; till they be wakened and raised up by the fearful sound of the last trumpet. But he that sleepeth and wakeneth with prayer; sleepeth and wakeneth with Christ. If therefore thou desirest to sleep securely, and safely, yield up thyself into the hands of God, whilst thou art waking, and so go to bed with a reverence of God's majesty, and consideration of thine own misery, which thou mayest imprint in thy heart in some measure, by these means and the like meditations.  
Read a Chapter in the same order as was prescribed in the morning: and when thou hast done, kneel down on both thy knees at thy bed side, or some other convenient place in thy Chamber, and lifting up thy heart, thine eyes and hands to thy heavenly Father, in the name and mediation of his holy Son JESUS, pray unto him, if thou have the gift of prayer.  
1 Confessing thy sins, especially those which thou hast committed that day.  
2 Carving most earnestly (for Christ his sake) pardon and forgiveness for them.  
3 Requesting the assistance of his holy spirit, for amendment of life.  
4 In giving thanks for benefits received, especially for thy preservation that day.  
5 Praying for rest and protection that night.  
6 Remembering the state of the Church, the King, and the Royal Posterity, our Ministers and Magistrates, and all our brethren visited or persecuted.  
7 Lastly, commending thy self and all thine to his gracious custody.  
All which thou mayest do in these or the like words.   

A prayer for the Evening.  
O Most gracious God, and loving Father, who art about my bed, 
Psal. 139.23. Psal. 145.18.  and knowest my down lying, and mine uprising, and art near unto all that call upon thee, in truth and sincerity, I wretched sinner do beseech thee, to look upon me with the eyes of thy mercy, and not to behold me as I am in myself: For than thou shalt see but an unclean and defiled creature, conceived in sin, and living in iniquity: so that I am ashamed to lift up mine eyes to heaven, 
Psal. 51.5. Hezr. 9.6.  
Luk. 15.18.  knowing how grievously I have sinned against heaven, and before thee: For, 
Dan. 9.11.  O Lord, I have transgressed all thy commandments and righteous laws, not only through negligence and infirmity, but oftentimes through wilful presumption, contrary to my knowledge: yea, contrary to the motions of thy holy spirit reclaiming me from them, so that I have wounded my conscience, and grieved thy holy spirit, by whom thou hast sealed me to the day of redemption. 
Ephes. 4.30.  Thou hast consecrated my soul and body, to be the temples of the holy Ghost: I wretched sinner have defiled both, with all manner of pollution and uncleanness. My eyes in taking pleasure to behold vanity, 
Psal. 119.37.  mine ears in hearing impure and unchaste speeches, 
Isa. 6.5. Isa. 1.15.  my tongue in leasing and evil speaking: my hands are so full of impurity, that I am ashamed to lift them up unto thee: and my feet have carried me after mine own ways: 
Rom. 3.15.16.  my understanding and reasoning which are so quick in all earthly matters, are only blind, and stupid, when I come to meditate or discourse of spiritual and heavenly things: my memory, which should be the treasury of all goodness, is not so apt to remember any thing, as those things which are vile and vain. Yea, Lord, by woeful experience I find, that naturally, all the imaginations of the thoughts of mine heart, 
Gen. 6.5.  are only evil continually. 
Psal. 40.12.  And these my sins are more in number then the hairs which grow upon mine head, and they have grown over me like a loathsome lepry: that from the crown of my head to the sole of my feet, 
Isai. 1.6.  there remains no part which they have not infected. They make me seem vile in mine own eyes; 
2 Sam. 5.22.  how much more abominable must I then appear in thy sight? 
1 joh. 3.20.  And the custom of sinning hath almost taken away the conscience of sin, & pulled upon me such dullness of sense and hardness of heart; that thy judgements denounced against my sins, by the faithful Preachers of thy Word do not terrify me to return unto thee by unfeigned repentance for them. And if thou Lord, shouldst but deal with me, according to thy justice and my desert, I should utterly be confounded and condemned. But seeing that of thine infinite mercy thou hast spared me so long, and still waitest for my repentance: I humbly beseech thee, for the bitter death and bloody Passion● sake, which jesus Christ hath suffered for me: that thou wouldst pardon, and forgive unto me all my sins and offences, and open unto me that ever-streaming fountain of the blood of Christ, which thou hast promised to open under the New Testament, 
Zach. 13.1.  to the penitent of the house of David: that all my sins and uncleanness may be so bathed in his blood, buried in his death, and hid in his wounds: that they never be more seen, to shame me in this life, or to condemn me before thy judgement-seate, in the world which is to come. And forasmuch, O Lord, as thou knowest, that it is not in man to turn his own heart, 
jer. 20.23.  unless thou dost first give him grace to convert: And seeing that it is as easy with thee to make me righteous and holy, as to bid me to be such: O my God, give me grace, 
Da Domine quod jubes, & iube quod vis August.  to do what thou commandest, and then command what thou wilt, and thou shalt find me willing to do thy blessed will. And to this end, give unto me thine holy spirit, which thou hast promise● to give to the world's end, 
Mat. 28.20. john 16.13  unto all thine elect people. And let the same thy holy spirit, purge my heart, heal my corruption, sanctify my nature, and consecrate my soul and body, that they may become the Temples of the holy Ghost, 
1 Cor. 3.16.17. Luke 1.74.  to serve thee in righteousness and holiness all the days of my life. That when by the direction & assistance of thy holy spirit, 
Act. 13.65. 2 Tim. 4.7.  I shall finish my course in this short and transitory life; I may cheerfully leave this world, and resign my Soul into thy Fatherly hands, 
Psa. 31.5.  in the assured confidence of enjoying everlasting life with thee, in thine Heavenly Kingdom, 
Mat. 25.34. 2 Tim. 4.8.  which thou hast prepared for thine elect Saints, who love the Lord jesus, and expect his appearing.  
In the mean while, O Father, I beseech thee, let thy holy spirit work in me such a serious repentance, as that I may with tears lament my sins past, with grief of heart be humbled for my sins present, and with all mine endeavour resist the like filthy sins in time to come. And let the same thy holy spirit likewise keep me in the unity of thy Church. Lead me in the truth of thy Word, and preserve me that I never serve from the same to Popery, nor any other error or false worship. And let thy Spirit open mine eyes more and more, 
Psal. 119.18.  to see the wondrous things of thy Law: and open my lips, that my mouth may daily defend thy Truth, and set forth thy Praise. Increase in me those good gifts, 
Psal. 51.15.  which of thy me●cy thou hast already bestowed upon me, and give unto me a patient spirit, a chaste heart, a contented mind, pure affections, wife behaviour, and all other graces which thou seest to be necessary for me: to govern my heart in thy fear, and to guide all my life in thy favour: 
Psal. 19.14.  that whether I live or die, I may live and die unto thee, who art my God, and my Redeemer.  
And here (O Lord) according as I am bound, I render unto thee from the Altar of my humblest heart, all possible thanks for all those blessings and benefits, which so graciously & plentifully, thou hast bestowed upon my soul and body, for this life, and for that which is to come: namely, for mine Election, Creation, Redemption, Vocation, justification, Sanctification, and Preservation from my childhood, until this present day and hour: and for the firm hope which thou hast given me of my Glorification. Likewise for my health, wealth, food, raiment, and prosperity: and more especially, for that thou hast defended me this day now past, from all perils and dangers, both of body and soul, furnishing me with all necessary good things that I stand in need of. And as thou hast ordained the day for man to travail in, and the night for him to take his rest: so I beseech thee, sanctify unto me this night's rest and sleep, that I may enjoy the same, as thy sweet blessing and benefit. That so this dull and wearied body of mine, being refreshed with moderate sleep and rest: I may be the better enabled to walk before thee, doing all such good works▪ as thou hast appointed: when it shall please thee by thy divine power to waken me the next morning. And whilst I sleep; do thou, O Lord, who art the keeper of Israel, 
Psal. 121.4.  that never slumberest nor sleepest, watch over me in thy holy providence, to protect me from all danger, so that neither the evil Angels of Satan, 
Apoc. 12.7.  nor any wicked enemy, may have any power to do me any harm or evil. And to this end, give a charge unto thy holy Angels, that they at thine appointment, 
Psal. 34.7.  may pitch their tents round about me, for my defence and safety: as thou hast promised that they should do about them that fear thy Name. And knowing that thy name is a strong tower of defence unto all those that trust therein; 
Prou. 18.10.  I here recommend myself and all that do belong unto me, unto thy holy protection and custody. If it be thy blessed will to call for me in my sleep: O Lord, for Christ his sake, have mercy upon me, and receive my soul into thy heavenly Kingdom. And if it be thy blessed pleasure to add more days unto my life, O Lord, add more amendment unto my days: and wean my mind from the love of the world, and worldly vanities: and cause me more and more to settle my conversation on Heaven and heavenly things. And perfect daily in me, that good work which thou hast begun, to the glory of thy Name, and the salvation of my sinful Soul.  
O Lord, I beseech thee likewise, save and defend from all evil and danger, thy whole Church, the King's Majesty, the Queen, the Prince Charles, together with the Princely Count Palatine of Rhine, and the religious Princess Elizabeth his Wife: keep them all in the sincerity of thy Truth, and prosper them in all grace and happiness. Bless the Nobility, Ministers, and Magistrates of these Churches & Kingdoms, each of them with those graces, which are expedient for their place and calling. And be thou, o Lord, a comfort and consolation to all thy people, whom thou hast thought meet to visit with any kind of sickness, cross, or calamity. Hasten, O Father, the coming of our Lord jesus Christ. 
Apoc. 6.10.22.20.  Make me ever mindful of my last end, and of the reckoning that I am to make unto thee therein. And in the mean while, careful, so to follow Christ in the regeneration during this life, 
Mat. 19.28.  as that with Christ I may have a portion in the resurrection of the just, when this mortal life is ended. These graces, 
Luke 14.14.  and all other blessings, which thou, O Father, knowest to be requisite and necessary for me, I humbly beg and crave at thy hands in the Name and mediation of jesus Christ thy Son, and in that form of Prayer, which he himself hath taught me to say unto thee. Our Father which art in Heaven, etc.  

Another shorter Evening Prayer.  
O Eternal GOD, and heavenly father, if I were not taught and assured by the promises of thy Gospel, and the examples of Peter, 
Luke 22.61 Luke 7.47. Luke 18.14. Luke 15.20.  Magdalene, the Publican, the Prodigal child, and many other penitent sinners: 
Psal. 103.8.  that thou art so full of compassion, and so ready to forgive the greatest sinners, 
Mat. 11.28.  who are heaviest laden with sin, 
Ezech. 18.21.22. etc.  at what time soever they return unto thee with penitent hearts, lamenting their sins, and imploring thy grace: I should despair for mine own sins, and be utterly discouraged, from presuming to come unto thy presence: considering the hardness of my heart, the unruliness of my affections, and the uncleanness of my conversation: by means whereof I have transgressed all thy laws, and deserved thy curse, 
Deut. 27.26. Gal. 3.10.  which might cause my body to be smitten with some fearful disease, my soul to languish with the death of sin, my good name to be traduced with scandalous reproaches, and make mine estate liable to all manner of crosses, and casualties. And I confess, Lord, that thy mercy is the cause that I have not been long ago confounded. But, O my God, 
Lam. 3.22. Mal. 3.6.  as thy mercy only stayed thy judgement from falling upon me hitherto; so I humbly beseech thee, in the bowels of the mercy, of jesus Christ, 
Col. 3.12.  in whom only thou art well pleased, 
Mat. 3.17.  that thou wilt not deal with me according to my deserts, 
Psal. 15.7. Psal. 28.4.  but that thou wouldst freely and fully, 
Hos. 13.5.  remit unto me all my sins and transgressions: and that thou wouldst wash them clean from me, 
Isa. 1.16.18.  with the virtue of that most precious blood, which thy son jesus Christ hath shed for me, For he alone is the Physician, 
Mat. 9.12. 1 joh. 1.7.  and his blood only is the medicine that can heal my sickness. And he is the true brazen Serpent, that can cure that poison wherewith the fiery Serpents of my sins, 
joh. 3.14.  have stung and poisoned my sick and wounded soul. And give me I beseech thee thine holy spirit, which may assure me of mine adoption, and that may confirm my faith: increase my repentance, 
Gal. 4.5.6.  enlighten my understanding, purify my heart, rectify my will and affections, and so sanctify me throughout: 
1 Thes. 5.23.  that my whole body, soul, and spirit may be kept unblamable until the glorious coming of my Lord jesus Christ. And now, O Lord, I give thee hearty thanks and praise, for that thou hast this day preserved me from all harms and perils, notwithstanding all my sins and ill deserts. And I beseech thee likewise defend me this night from the roaring Lion, 
1 Pet. 5.8.  which night and day seeketh to devour me. Watch thou, O Lord, over me this night, to keep me from his temptations and tyranny: and let thy mercy shield me from his unappeasable rage and malice. And to this end, I commend myself into thy hands, 
Psal. 31.5.  and protection; beseeching thee, O my Lord and God, not to suffer Satan, nor any of his evil members, to have power to do unto me any hurt or violence this night. And grant, good Lord, that whether I sleep or wake: live or die: I may sleep, wake, live, and die unto thee, and to the glory of thy name, and the salvation of my soul. Lord bless and defend all thy chosen people every where▪ Grant our King a long & happy reign over us. Bless the Queen, Prince Charles, the Prince Palatine of Rhine, and the virtuous Princess Elizabeth his wife, together with all our Magistrates, and Ministers: comfort them who are in any misery, need, or sickness: Good Lord, give me grace to be one of those wise Virgins, 
Math. 25.2.  which may have my heart prepared like a Lamp furnished with the Oil of Faith, and light of good works, to meet the Lord jesus the sweet bridegroom of my soul, at his second and sudden coming in glory. Grant this good Father, for Christ jesus sake, my only Saviour and Mediator, in whose blessed name, and in whose own words I call upon thee as he hath taught me.  
Our Father which etc.  
Afterwards say.  
Thy grace O Lord jesus Christ, thy love O heavenly Father, thy comfort and consolation, O Holy and blessed spirit, be with me, and dwell in my heart this night and evermore. Amen.  
Then rising up in a holy reverence, meditate as thou art putting off thy clothes.    

Things to be Meditated upon, as thou art putting off thy clothes.  
1 THat the day is coming when thou must be as barely unstript of all that thou hast in the world, 
Nudus in hunc mundum veni simul hìnc quoquè nudus abibo. Luk. 16.2.  as thou art now of thy clothes; thou hast therefore here, but the use of all things, as a Steward for a time, and that upon accounts. Whilst therefore thou art trusted with this Stewardship, 
Math. 24.25.  be wise and faithful.  
2 When thou seest thy bed, 
job 17.13. Vt somnus mortis; sic lectus imago sepulchri.  let it put thee in mind of thy grave; which is now the bed of Christ: For Christ by laying his holy body to rest three days and three nights in the grave; 
Mat. 12.40. 1 Thes. 4.14.  hath sanctified, and as it were warmed it for the bodies of his Saints to rest and sleep in till the morning of the resurrection: So that now unto the faithful, 
Isa. 57.2.  Death is but a sweet sleep, and the grave but Christ's bed, where their body's rest and sleep in peace: until the joyful morning of the Resurrection day shall dawn unto them. 
Isa. 26.20.   
Let therefore thy bed-clothes represent unto thee, the mould of the earth that shall cover thee: thy sh●etes, thy winding sheet: thy sleep, thy death: thy waking, thy resurrection. And being laid down in thy bed when thou perceivest sleep to approach: say, I will lay me down and sleep in peace, 
Psal. 4.8.  for thou Lord only makest me dwell in safety.  
Thus religiously opening every Morning thy heart, and shutting it up again every Evening with the word of God and prayer, as it were with a lock and key: and so beginning▪ the day with GOD'S worship, continuing it in his fear, and ending it in his favour: thou shalt be sure to find the blessing of GOD upon all thy days labours and good endeavours: and at night thou mayest assure thyself thou shalt sleep safely and sweetly in the arms of thy heavenly Father's providence.  
Thus far of the Piety which every Christian in private aught to Practise every day. Now followeth that which (he being a Housholder) must practise publicly with his Family.   

Meditations for Household Piety.  
1 IF thou be called to the government of a Family, thou must not hold it sufficient to serve GOD, and live uprightly in thine own person: unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel. For (saith GOD) I know him that he will command his sons and his household after him; 
Gen. 18.17.19.  that they keep the way of the Lord, to do righteousness and judgement, that the Lord may bring upon Abraham, that he hath spoken unto him. 
Gen. 14.14.  And Abraham had 318. men servants; which were thus borne and Catechised in his house. With whose help he rescued also his Nephew L●t from the captivity of his enemies. And religiously valiant josuah protesteth before all the people, that if they all would fall away from the true worship of GOD, yet that he and his house would serve the Lord. 
josh. 24.15.  And GOD himself gives a special charge to all householders that they do instruct their Family in his word, and train them up in his fear and service. These words which I command thee this day shall be in thy heart, 
Deut. 6.7.93  and thou shalt wh●● them continually upon thy children, and shalt talk of them, when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up, etc. Thou shalt fear the Lord thy God and serve him. David according to this Law had so ordered his Family, That no deceitful person should dwell in his house, 
Psal. 101.6.  but such as would serve God and walk in his way. And religious Hester had taught her Maids to serve GOD in fasting and prayer. 
Hest. ●. 16.  And the more to further thy family in the zeal of Religion: settle ever thy chiefest affection on those, whom thou shalt perceive to be best addicted to true religion. This also will turn to thine own advantage in a double respect. First, GOD will the rather bless and prosper the labour and handy work of such godly Servants. 
Gen. 30.27.  For Laban perceived that God blessed him for Jacob's sake: And Potiphar saw, 
Gen. 39.3.  that the Lord made all that joseph did to prosper in his hand; yea, when innocent joseph was cast into prison, 
Gen. 39.22.23.  his Keeper saw that whatsoever he did, the Lord made it to prosper: and therefore the Keeper committed all the charge of the Prisoners into Joseph's hand. Secondly, the truer a man doth serve God, the faithfuller he will serve thee.  
2 If every Housholder were thus careful, according to his duty, to bring up his Children and Family in the service and fear of God in his own house, than the house of God should be better filled, and the Lords Table more frequented every Sabbath day; and the Pastor's public preaching and labour would take more effect than it doth. The streets of Towns and Cities, would not abound with so many drunkards, swearers, whoremongers, & profane scorners of true Piety and Religion. Westminster-Hall would not be so full of contentions, wrangling suits, and unchristian debates: and the Prisons would not be every Sessions, so full of thieves, robbers, traitors, and murderers. But alas, most Householders make no other use of their Servants, than they do of their beasts. Whilst they may have their bodies to do their service, they care not if their Souls serve the Devil. Yet the common complaint is; that faithful and good servants are scarce to be found. True; but the reason is, because there are so many profane and irreligious Masters: for, the example and instruction of a godly and religious Master, will make a good and a faithful servant, as may witness the examples of Abraham, joshua, David, Cornelius, etc. who had good servants, because they were religious masters, such as were careful to make their servants Gods servants.  
It is the chief labour and care of most men, to raise and to advance their house; yet let them rise up early & lie down late, and eat the bread of carefulness, all will be but in vain, 
Psal. 127.1.2  for except the Lord build a house (that is, raise up a family) they labour in vain. For GOD hath sealed this as an irrevocable Decree, 
jer. 10.25.  that he will pour his wrath upon the Families that call not upon his Name: yea, God will take the wicked, 
Psal. 52.5.  and pluck him out of his Tabernacle, and root him out of the land, 
Gen. 15.16.  etc. Yea, when his iniquities are full; he will make the Land to spew out every Canaanite. 
Leu. 18.25.  Religion then, and the Service of God in a Family, is the best building and surest entailing of house and Land to a man and his posterity: 
Psal. 3.7.29.  for the righteous man shall inherit the land, and dwell therein for ever.  
As therefore if thou desirest to have the blessing of God upon thy self and upon thy family: either before or after thine own private devotion, call every morning all thy family to some convenient room; and first, either read thyself unto them a Chapter in the word of God, or cause it to be read distinctly by some other. If leisure serve, thou mayst 
* Origen would have the Word expounded in Christian houses. Hom. 9 in Leuit. Augustine saith, that which the Preacher is in the Pulpit, the same the householder is in the house.  admonish them of some remarkable good notes; and then kneeling down with them in reverent sort, as is before described, pray with them in this manner.   

Morning Prayer for a Family.  
O Lord our GOD and heavenly father, who art the only Creator & Governor of Heaven and Earth, and all things therein contained, we confess that we are unworthy to appear in thy sight and presence, considering our manifold sins which we have committed against Heaven, and before thee: and how that we have been borne in sin, and do daily break thy holy Laws and Commandments, contrary to our knowledge and Consciences, albeit that we know that thou art our Creator, who hast made us; our Redeemer, who hast bought us with the blood of thine only begotten Son; and our Comforter, who bestowest upon us all the good and holy graces, which we enjoy in our souls and bodies. And if thou shouldest but deal with us, as our wickedness and unthankfulness have deserved; what other thing might we, O Lord, expect from thee, but shame and confusion in this life, and in the world to come wrath and everlasting condemnation? Yet, O Lord, in the obedience of thy Commandment, and in the confidence which we have in thy unspeakable and endless mercy in thy Son, our Saviour jesus Christ: we thy poor servants appealing from thy Throne of justice (where we are justly lost and condemned) to thy throne of Grace (where mercy reigneth to pardon abounding sin:) do from the bottom of our hearts most humbly beseech thee to remit and forgive unto us all our offences and misdeeds, that by the virtue of the precious blood of JESUS CHRIST, thine innocent Lamb, which he so abundantly shed to take away the sins of the world: all our sins both original and actual, may be so cleansed and washed from us, as that they may never be laid to our charge, nor never have power to rise up in judgement against us. And we beseech thee, good Father, for Christ his death and passions sake: that thou wilt not suffer to fall upon us that fearful curse and vengeance, which thy Law hath threatened, and our sins have justly deserved. And for as much, O Lord, as we are taught by thy word, that Idolaters, Adulterers, covetous men, contentious persons, drunkards, gluttons, and such like inordinate livers, shall not inherit the kingdom of God: pour the grace of thy holy spirit into our hearts, whereby we may be enlightened to see the filthiness of our sins, to abhor them: and may be more and more stirred up to live in newness of life, and love of thy Majesty; so that we may daily increase in the obedience of thy word, and in a conscionable care of keeping thy Commandments.  
And now, O Lord, we render unto thee most hearty thanks, for that thou hast elected, created, redeemed, called, justified and sanctified us in good measure in this life, and given us an assured hope that thou wilt glorify us in thy heavenly Kingdom, when this mortal life is ended. Likewise we thank thee for our life, health, wealth, liberty, prosperity, and peace, especially, o Lord, for the continuance of thy holy Gospel among us, and for sparing us so long, and granting us so gracious a time of Repentance. Also we praise thee, for all other thy mercies bestowed upon us; more especially, for preserving us this night past, from all dangers, that might have befallen our souls or bodies. And seeing thou hast now brought us safe to the beginning of this day, we beseech thee, protect and direct us in the same. Bless and defend us in our going out and coming in, this day and evermore. Shield us, O LORD, from the temptations of the Devil, and grant us the custody of thy holy Angels to defend and direct us in all our ways.  
And to this end, we recommend ourselves, and all those that belong unto us, and are abroad from us, into thy hands, and almighty tuition. Lord defend them from all evil, prosper them in all graces, and fill them with thy goodness. Preserve us likewise this day, from falling into any gross sin, especially those whereunto our natures are most prone. Set a watch before the door of our lips, that we offend not thy Majesty, by any rash or false oaths; or by any lewd or lying speeches: give unto us patient minds, pure and chaste hearts, and all other graces of thy Spirit, which thou knowest to be needful for us, that we may the better be enabled to serve thee in holiness and righteousness. And seeing that all man's labour without thy blessing is in vain; bless every one of us in our several places and callings, direct thou the works of our hands upon us, even prosper thou our handiwork; (for except thou guide us with thy grace, our endeavours can have no good success.) And provide for us all things which thou, O Father. knowest to be needful for every one of us in our souls and bodies this day. And grant that we may so pass through the pilgrimage of this short life; that our hearts being not settled upon any transitory things, which we meet with, in the way: our souls may every day be more and more ravished with the love of our home, and thine everlasting Kingdom.  
Defend likewise, O Lord, thy universal Church, and every particular member thereof: especially we beseech thee to continue the peace and prosperity of these Churches and Kingdoms wherein we live. Preserve and defend from all evils and dangers, our gracious King, the Queen, our hopeful Prince Charles, together with the Princely Palsgrave of Rhine, and religious Princess Elizabeth his wife. Multiply their days in bliss and felicity: and afterwards crown them with everlasting joy and glory. Bless all our Ministers and Magistrates with all graces needful for their places, and govern thou them, that they may govern us, in peace and godliness. And of thy mercy, O Lord, comfort all our brethren that are distressed, sick, or any way comfortless, especially those who are afflicted either with an evil conscience, because they have sinned against thy word, or for a good conscience, because they will not sin against thy truth. Make the first to know, that not one drop of the blood of Christ, was a drop of vengeance, but all drops of grace, powerful to procure pardon upon repentance, for the greatest sins of the chiefest sinner in the world. And for the other, let not, O Lord, thy long sufferance either too much discourage them, or too much encourage their enemies: but grant them patience in suffering, and a gracious and speedy deliverance, which way may stand best with their comfort and thy glory.  
Give every one of us grace, to be always mindful of his last end, and to be prepared with faith and repentance, as with a wedding garment against the time that thou shalt call for us out of this sinful world. And that in the mean while, we may so in all things, and above all things, seek thy glory, that when this mortal life is ended, we may then be made partakers of immortality, and life eternal, in thy most blessed and glorious Kingdom. These and all other graces, which thou, O Father, seest to be necessary for us, and for thy whole Church, we humbly beg and crave at thy hands; concluding this our imperfect prayer, in that absolute form of prayer, which Christ himself hath taught us, saying: Our Father, etc.  
After Prayers, let every one of thy Household (taking in the fear of GOD, such a breakfast or refreshing as is fit) depart: the children to School, the servants to their work, every one to his office, the Master and Mistress of the Family to their callings, or to some honest exercises for recreation as they think fit.   

The Practice of Piety at meals and the manner of feeding in the fear of God.  
BEfore dinner and supper, when the Table is covered, ponder with thyself upon these Meditations: to work a deeper impression in thy heart of God's fatherly providence and goodness towards thee.  

Meditations before dinner and supper.  
1 MEditate that hunger is like the sickness called a Wolf: which if thou dost not feed; will devour thee, and eat thee up: and that meat and drink, 
Hoc me docuisti, ut quemadmodum medicamenta, sic alimenta sumpturus accedam. Aug. lib. 10. Confess.  are but as Physic, or means which GOD hath ordained, to relieve and cure this natural infirmity, and necessity of man. Use therefore to eat and to drink, rather to sustain and refresh the weakness of nature; then to satisfy the sensuality and delights of the flesh. Eat therefore to live, but live not to eat. A Skavenger, whose living is to empty; is to be preferred before him, that liveth but to fill Privies. There is no service so 
* Maior sum & ad maiora genitus, quam ut mancipium sim mei corporis. Senec.  base; as for a man to be a slave to his belly. The Apostle termeth such, Belly-gods, Phil. 3.19. Therefore we may boldly term them as the Scriptures do other Idols, 
* Of Galal, which signifieth man's Dung, as Eze. 4.17.15.  Gillulim, Dungy gods. Hab. 2.18.19. 2 King. 17.12. And as no one action (God's ordinance excepted) makes a man more to resemble a beast, then eating or drinking: so the abuse of eating and drinking to surfeiting, drunkenness, and spewing; makes a man more vile than a beast.  
2 Meditate of the omnipotency of GOD who made all these creatures of nothing: 
Heb. 11.3.  of his wisdom, who feedeth so many infinite creatures through the universal world, 
Psal. 145.15.16.  maintaining all their lives, which he hath given them: which surpasseth the wisdom of all the Angels in heaven: 
Math. 5.14.45. etc.  and of his clemency and goodness, 
Act. 14.17.  in feeding also his very enemies.  
3 Meditate, how many sorts of creatures, as beasts, fish, and fowl, have lost their lives, to become food to nourish thee: and how God's providence from remote places, hath brought all these portions together on thy Table, for thy nourishment: and how by these dead creatures he maintains thee in health and life.  
4 Meditate, that seeing thou hast so many pledges of Gods fatherly bounty, 
Hanc ob caeusam Gentiles mensas sacra & festa nominabant. Vives.  goodness, and mercy towards thee, as there are dishes of meat on thy Table: Oh suffer not in such a place, so gracious a God, to be abused by scurrility, ribaldry, or swearing: or thy 
* Saint Austen had written over his table. Quisquis amat dictis absentûm rodere samam, hanc mensam vetitam noverit esse sibi. Possid. de vita Aug.  fellow brother, by disgraceful backbiting, taunting or slandering.  
5 Meditate, how that thy Master jesus Christ did never eat any food▪ but first he blessed the creatures, and gave thanks to his heavenly Father for the same. And after his last Supper, we read that he sung a Psalm. 
Luk. 9.16. Matth. 14.19. & 15.36. Mar. 6.41. & 8.6. Luk. 24. joh. 6.11. Mar. 26.30. Deut. 1.10.  For this was the commandment of God. When thou hast eaten and filled thyself, thou shalt bless the Lord thy God, etc. This was the practice of the Prophets. For, The people would not eat at their feast, till Samuel came to bless their meat. 
1 Sam. 9.13.  And saith joel to God's people, You shall eat and be satisfied, 
joel. 2.26.  and praise the name of the Lord your God. This also was the practice of the Apostles. 
Act. 27.35.  For Saint Paul in the ship, gave thanks before meat. In the presence of all the people that were therein. Imitate thou therefore in so holy an action, so blessed a Master, and so many worthy Precedents that have followed him, and gone before thee. It may be; because thou hast never used to give thanks at meals, therefore thou art now ashamed to begin. Think it no shame to do what Christ did: but be rather ashamed that thou hast so long neglected so Christian a duty. And if the Son of God gave his Father such great thanks for a dinner of Barley bread and broiled fish; 
joh. 6.9. & 21.9.  what thanks should such a sinful man as thou art, render unto GOD, for such variety of good and dainty cheer? how many a true Christian would be glad to fill his belly with the morsels which thou refusest, and do lack that which thou leavest? How hardly do others labour for that which they eat, and thou hast thy food provided for thee, without either care or labour? To conclude, 
Dan. 5.1.4.  if Pagan Idolaters at their feasts, were accustomed to praise their false Gods; what a shame is it for a Christian, at his dinners and suppers, not to praise the true GOD, 
Acts 17.28.  in whom we live, move, and have our being?  
6 Meditate, that thy body which thou dost now so daintily feed, must be (thou knowest not how soon) meat for Worms: 
Ioh 17.14.  When thou shalt say to Corruption, thou art my Father, and to the Worm, thou art my Mother, and my Sister.  
7 Meditate, how that many a man's Table is made his snare: 
Psal. 69.22.  so that through his intemperancy and unthankfulness, the meat which should nourish his body, kills him with a surfeit: insomuch, that more are killed with this snare, 
Gen. 3.17. 1 Tim. 4.4.5.  then with the sword. And seeing that since the Curse, 
Mat. 4.4. Leuit. 26.26  the use (as of all creatures, so likewise) of meat and drink, is unto us unclean, 
Ezch. 4.16. and 5.16.  till the same be sanctified by the Word of God and Prayer: and that man liveth not by bread only, 
1 Sam. 9.13. Mat. 14.6. Luke 24.30. 1 Cor. 10.1. Rom. 14.6. 1 Thes. 5.18. Eccle. 10.17 Luke 21.34. Eccle. 31.20 Nehe. 6.10. Amos 6.6.  but by the Word of God's ordinance, and his blessing, which is called the staff of bread: Sat not therefore down to eat, before you pray, and rise not, before you give God thanks. Feed to suffice Nature, yet rise with an appetite: and remember thy poor christian brethren, who suffer hunger, and want those good things wherewith thou dost abound. These things, or some of them premeditated: (if there be not a Samuel present) lift up with all comely reverence, 
1 Sam. 9.13. Mat. 14.19.  thy heart with thy hands and eyes, unto the great Creator and Feeder of all Creatures, and before meat pray unto him thus:   

Grace before meat.  
O Most gracious GOD, and loving Father, who feedest all Creatures living, 
Psal. 104.27 joel 1.20. Psal. 147.9. job 39.3. 1 Tim. 4.5.  which depend upon thy divine Providence: we beseech thee, sanctify these creatures, which thou hast ordained for us: give them virtue to nourish our bodies, in life and health: and give us grace, to receive them soberly and thankfully, as from thy hands: 
1 Reg. ●9. 8.  that so in the strength of these and other thy blessings, we may walk in the uprightness of our hearts, before thy face, this day, and all the days of our lives: Through jesus Christ, our LORD and only Saviour. Amen.   

Or thus.  
MOst gracious God, and merciful Father, we beseech thee sanctify these Creatures to our use: make them healthful for our nourishment; and us thankful for all thy blessings, through Christ our Lord and only Saviour. Amen.   

Another Grace before meat.  
O Eternal GOD, in whom we live, move, and have our being, we beseech thee bless unto thy Servants, these Creatures, that in the strength thereof, we may live to the setting forth of thy praise and glory, through jesus Christ our Lord and only Saviour. Amen.   

After every meal, be careful of thyself and Family, as job was for himself, and his Children, job 1.4. lest that in the cheerfulness of eating and drinking, some speech hath slipped out, which might be either offensive to God, or injurious to Man: And therefore with the like comely gesture and reverence give thanks unto God, and pray in this manner.  
BLessed be thy holy name O Lord our GOD, for these thy good benefits, wherewith thou hast so plentifully at this time refreshed our bodies; O Lord vouchsafe likewise to feed our souls, with the spiritual foody of thy holy Word and spirit unto life everlasting. Lord defend and save thy whole Church: our gracious King, & Queen, our Noble Prince, the Prince Palatine of Rhine, and the Lady Elizabeth his Wife: Forgive us our sins, and unthankfulness, pass by our manifold infirmities, make us all mindful of our last ends, and of the reckoning that we are to make to thee therein. And in the mean, while grant unto us health, peace, and truth, in jesus Christ our Lord, and only Saviour.   

Or thus.  
BLessed be thy holy name (O Lord) for these thy good benefits, wherewith thou hast refreshed us at this time. Lord, forgive us all our sins and frailties, save & defend thy whole Church, our King, Queen, and royal posterity, and grant us health, peace, and truth in Christ our only Saviour. Amen.   

Or thus.  
WE give thee thanks (O heavenly Father, for feeding our bodies so graciously with thy good Creatures, to this temporal life: beseeching thee likewise to feed our souls with thy holy Word unto life everlasting. Defend (O Lord) thine universal Church, the King, Queen, and their royal Posterity, and grant us continuance of thy grace and mercy in Christ our only Saviour. Amen.   

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

Rules to be observed in singing of Psalms  
1 BEware of singing divine Psalms for an ordinary recreation; as do men of impure spirits, who sing holy Psalms intermingled with profane Ballads. They are God's word, take them not in thy mouth in vain.  
2 Remember to sing David's Psalms with David's spirit. 
Mat. 22.43.   
3 Practise Saint Paul's rule: I will sing with the spirit, 
1 Cor· 14.15  but I will sing with the understanding also.  
4 As you sing uncover your heads, 
1 Cor. 11.4.  and behave yourselves in comely reverence, as in the sight of God, singing to God, in Gods own words. But be sure that the matter makes more melody in your hearts, 
Ephes. 5.19. Col. 3.16.  than the Music in your ears: for the singing with a grace in our hearts, is that which the Lord is delighted withal, according to that old verse: 

Non vox, sed votum, non musica chordula, sed cor:  
Non clamans, sed amans, psallit in aure Dei.   

'tis not the voice, but vow:  
Sound heart, not sounding string:  
True zeal, not outward show,  
That in God's ear doth ring.    
5 Thou mayst, if thou think good, sing all the Psalms over in order: for all are most divine and comfortable. But if thou wilt choose some special Psalms, as more fit for some times and purposes: and such as by the oft usage, thy people may the easilier commit to memory:  
Then sing,  
In the Morning, Psal. 3.5.16.22.144.  
In the Evening, Psal. 4.127.141.  
For mercy after a sin committed, 51.103.  
In sickness or heaviness, Psal. 6.13.88.90 91.137.146.  
When thou art recovered, Psal. 30.32.  
On the Sabbath day, Psal. 19.92.95.  
In time of joy, Psal. 80.98.107.136.145.  
Before Sermon, Psal. 1.12.147. The 1. and 5. Part of the 119.  
After Sermon, any Psalm, which concerneth the chief argument of the Sermon.  
At the Communion, Psal. 22.23.103.111.113.  
For spiritual solace, Psal. 15.19.25.46.67.112.116.  
After wrong and disgrace received, Psal. 42.69.70.140.144.  
After the Psalm, all kneeling down in reverend manner, as is before described, let the Father of the Family (or the chiefest in his absence,) pray thus.   

Evening Prayer for a Family.  
O Eternal GOD, and most graciour Father, we thine unworthy Servants, here assembled, do cast down ourselves, at the footstool of thy grace, acknowledging that we have inherited our Father's corruption, and actually in thought, word and deed, transgressed all thy holy commandments. So that in us naturally, there dwelleth nothing that is good: for our hearts are full of secret pride, anger, impatiency, dissembling, lying, lust, vanity, profaneness, distrust, too much love of ourselves, and the world, too little love of thee, and thy Kingdom: but empty and void of faith, love, patience, and every spiritual grace. If thou therefore shouldest but enter into judgement with us, and search out our natural corruptions, and observe all the cursed fruits and effects that we have derived from thence: Satan might justly challenge us for his own, and we could not expect any thing from thy Majesty, but thy wrath, and our condemnation, which we have long ago deserved. But good Father, for jesus Christ thy dear sons sake, in whom only thou art well pleased, 
Mat. 3.17.  and for the merits of that bitter death, and bloody passion, which we believe that he hath suffered for us: have mercy upon us, pardon and forgive us all our sins, and free us from the shame and confusion which are due unto us for them: that they may never seize upon us to our confusion in this life, nor to our condemnation in the world which is to come. And forasmuch as thou hast created us to serve thee, as all other creatures to serve us: so we beseech thee inspire thy holy Spirit into our hearts that by his illumination and effectual working, we may have the inward sight, and feeling of our sins and natural corruptions, and that we may not be blinded in them through custom, as the Reprobates are: but that we may more and more loath them, and be heartily grieved for them, endeavouring by the use of all good means to overcome and get out of them. Oh let me feel the power of Christ's death, killing sin in our mortal bodies, 
Rom. 6.6. Phil. 3.10.  and the virtue of his resurrection, raising up our souls to newness of life. Convert our hearts, subdue our affections, regenerate our minds, and purify our nature; and suffer us not to be drowned in the stream of those filthy vices and sinful pleasures of this time, wherewith thousands are carried headlong to eternal destruction: but daily frame us more and more to the likeness of thy Son jesus Christ, 
Rom. 8.29. Ephes. 4.24.  that in righteousness and true holiness we may so serve and glorify thee: that living in thy fear, and dying in thy favour, we may in thine appointed time attain to the blessed resurrection of the just, unto eternal life. In the mean while, O Lord, increase our faith in the sweet promises of the Gospel, and our repentance from dead works, the assurance of our hope in thy promises, our fear of thy name, the hatred of all our sins, and our love unto thy children; especially those whom we shall see to stand in need of our help and comfort. That so by the fruits of piety and a righteous life; we may be assured that thy holy spirit doth dwell in us, and that we are thy children by grace and adoption. And grant us good Father the continuance of health, peace, maintenance, and all other outward things: so far forth, as thy divine wisdom shall think meet and necessary for every one of us.  
And here. O Lord, according to our bounden duty▪ we confess that thou hast been exceeding merciful unto us all, in things of this life: but infinitely more merciful in the things of a better life: and therefore we do here from our very souls render unto thee all humble and hearty thanks for all thy blessings and benefits bestowed upon our souls & bodies: acknowledging thee to be that Father of lights, from whom we have received all these good and perfect gifts; 
jam. 1.17.  and unto thee alone for them, we ascribe to be due, all glory, honour, and praise, both now and evermore. But more especially, we praise thy divine majesty, for that thou hast defended us this day from all perils and dangers: so that none of those judgements (which our sins have deserved) have fallen upon any one of us. Good Lord, forgive us the sins, which this day we have committed against thy divine Majesty, and our Brethren: and for Christ his sake, be reconciled unto us for them. And we beseech thee likewise of the same thine infinite goodness and mercy, to defend and protect us, 
Psal. 78.49. Psal. 91.5.  and all that belong unto us, this night, from all danger of fire, robbery, terrors of evil Angels, or any other fear or peril, which for our sins might justly fall upon us. And that we may be safe under the shadow of thy wings; 
Psal, 91. 5·  we here commend our bodies and souls and all that we have, unto thine Almighty protection. Lord bless and defend both us and them from all evil. And whilst we sleep do thou, O Father, who never slumberest nor sleepest, watch over thy children, and give a charge to thy holy Angels, 
Gen. 32.2. 2 King. 6.16 17. Psal. 91.11.12. Heb. 1.14.  to pitch their tents round about our house and dwelling, to guard us from all dangers. That sleeping with thee we may in the next morning be wakened by thee; and so being refreshed with moderate sleep, we may be the fitter, to set forth thy glory in the conscionable duties of our callings.  
And we beseech thee, O Lord, to be merciful likewise to thy whole Church, and to continue the tranquillity of these Kingdoms wherein we live, turning from us those plagues which the crying sins of this Nation do cry for.  
Preserve our religious King james, from all dangers and conspiracies, bless and prosper the Queen, our hopeful Prince Charles, The Princely Palsgrave of Rhine, and the gracious Princess Elizabeth his dear wife: all our Magistrates and Ministers, all that fear thee, and call upon thy name, all our Christian brethren and sisters, that suffer sickness or any other affliction or misery: especially those who any where do suffer persecution for the testimony of the holy Gospel, grant them patience to bear thy cross, and deliverance, when, and which way, it shall seem best to thy divine wisdom. And Lord, suffer us never to forget our last ends, and those reckonings, which then we must render unto thee; In health and prosperity, make us mindful of sickness, and of the evil day that is behind: that these things may not overtake us as a snare, but that we may in good measure, 
Luk. 21.35.  likewise Virgins, be found prepared for the coming of Christ, 
Mat. 25.2. etc.  the sweet bridegroom of our souls. And now, O Lord most holy and just, we confess that there is no cause, why thou, (who art so much displeased with sin) shouldest hear the prayer of sinners: but for his sake only who suffered for sin and sinned not. In the only mediation therefore of thine eternal Son jesus our Lord and Saviour, we humbly beg these, and all other graces which thou knowest to be needful for us, shutting up those our imperfect requests, in that most holy prayer, which Christ himself hath taught us to say unto thee. Our Father, etc.  
Thy grace, O Lord jesus Christ, thy love O heavenly Father, thy comfort and consolation, O holy and blessed Spirit, be with us, and remain with us this night and for evermore. Amen.  
Then saluting one another, as becometh Christians who are the vessels of Grace, and temples of the holy Ghost. Let them in the fear of God depart every one to his rest: using some of the former private meditations for Evening.  
Thus far of the Householders public practice of Piety, with his Family every day. Now followeth his practice of Piety, with the Church on the Saboth day.   

Meditations of the true manner of practising Piety on the Sabbath day.  
ALmighty God will have himself worshipped, not only in a private manner, by private persons and Families: but also in a more public sort, of all the godly joined together in a visible Church: that by this means he may be known not only to be God and Lord of every singular person; but also of the Creatures of the whole universal world.  
Quest. But why do not we Christians, under the new, keep the Sabbath on the same seventh day, whereon it was kept under the Old Testament?  
I answer: because that our Lord jesus, 
Mat. 12.1. Deut. 18.18.19.  who is the Lord of the Sabbath, and whom the Law itself commands us to hear, did alter it from that seventh day to this first day of the week, whereon we keep the Sabbath. For the holy Evangelist notes; that our Lord came into the midst of the holy assembly, on the two first days of the two weeks immediately following his Resurrection, 
joh. 20.19. verse 26.  and then blessed the Church, breathed on the Apostles the holy Ghost, and gave them the ministerial Keys and power of binding and remitting sins. And so it is most probable he did in a solemn manner, every first day of the week, during the forty days he continued on earth between his Resurrection and Ascension, (for the fiftieth day after, being the first of the week, the Apostles were assembled,) during which time he gave Commandments unto the Apostles, and 
* Acts 1.2.3. Cyril bids us note, that S. john doth not simply set down the manner of Christ's appearing unto Thomas, but also the circumstance of the time, (post dies octo) whence he concludes thus; Diem igitur octawm Dominicum diem esse necesse est. Cyril. in johan. lib. 12. cap. 58.  spoke unto them those things which appertain to the Kingdom of God, that is, instructed them, how they should throughout the Churches (which were to be converted) change the Sabbath to the Lords day: the bodily sacrifices of beasts to the spiritual sacrifices of praise, prayer, and contrite hearts: the 
a Heb. 7.11.12 Ephes. 4.8.11.12.13.  Levitical Priesthood of the Law, to the Christian Ministry of the Gospel: the jewish Temples and Synagogues, to Churches and Oratories: the old Sacraments of Circumcision and Passeover, to Baptism and the Lords Supper, etc. as may appear by the like phrase, Acts 19.8. and Acts 28.23. Col. 4.11. put for the whole sum of Paul's doctrine, by which was wrought all these changes where it took effect. So that as Christ was forty days instructing Moses in Sinai, what he should teach, and how he should rule the Church under the Law: So he continued forty days teaching his Disciples in Zion what they should preach, and how they should govern the Church under the Gospel. And seeing it is manifest that within those forty days, 
Ephes. 4.1.11.12.  Christ appointed what Ministers should teach, and how they should govern his Church to the world's end; it is not to be doubted, but that within those forty days he likewise ordained on what day they should keep their Sabbath, and ordinarily do the works of their ministery, especially seeing that under the old Testament, GOD showed himself as careful both by his Moral and Ceremonial Law, to prescribe the time, as well as the matter of his worship. Neither is it a thing to be omitted, that the Lord, 
a Acts 1.7.  who hath times and seasons in his own power, appointed this first day of the week, to be the very day 
b Act. 2.1. etc.  wherein he sent down from heaven the holy Ghost upon the Apostles, so that upon that day they first began, and ever after continued the public exercising of their ministery, in the 
c Act. 2.14.  preaching of the Word, the 
d Act. 2.38.41.42.  administration of the Sacraments, and the 
e Act. 2.31.39  losing of the sins of penitent sinners: upon these and the like grounds, 
f Athan. in front. specio hom. de sem.  Athanasius plainly affirmeth, that the Sabbath day was changed by the Lord himself.  
As therefore our Communion is termed the Lords Supper, because it was instituted of the Lord, for the remembrance of his death: so the Christian Sabbath is called the 
g Apoc. 1.10 The Scripture of the new Test. gives not this honourable title to any thing but only to the blessed Sabbath and holy Supper. For as he substituted the Lord's Supper in stead of the Passeover: so did he the Lord's day in the jewish Sabbaths' room.  Lords day, because it was ordained of the Lord, for the memorial of his Resurrection. And as the Name of the 
h 1 Cor. 11.20.  Lord honoureth the one, so doth it the other. And as the Lord of the Sabbath, by his royal prerogative, and transcendent authority could; so he had also reason to change the holy▪ Sabbath from the seventh day to this, whereon we keep it. For as concerning that seventh day, we followed the six days, wherein God finished the Creation; there was no such precise institution, or necessity of sanctifying it perpetually; but such, as by the same authority, or upon greater reason and occasion, it might very well be changed and altered unto some other seventh day. For the Commandment doth 
* H. Wolphii Cronolog. de Temp. lib. 2. cap. 1 pag. 92 Legis substantia est, sex diebus terrenis negotiis incumbere, septima divino cul●ui dare operam.  not say, Remember to keep holy the seventh day, next following the sixth day of the creation, or this, or that seventh day: but indefinitely remember that thou keep holy a seventh day. And to speak properly, as we take a day for the distinction of time, called either a day natural, consisting of 24. hours, or a day artificial, consisting of 12. hours, from Sunrising, to Sunsetting: and withal consider the Sun standing still at noon, 
josh. 10.12.13. 2 King. 20.11.  in joshuahs' time, the space of a whole day: and the Sun going back ten degrees, viz. five hours, (almost half an artificial day) in Ezechias time: the jews themselves could not keep their Sabbath upon that precise and just distinction of time, called at the first, the seventh day from the Creation.  
Add hereunto that in respect of the diversity of Meridian's, 
Christoph. Heluic. Syst. contr. Theol. cum judaeis cap. de Sab.  and the unequal rising and setting of the Sun, every day varieth in some places, a quarter, in some half, in other, a whole day: Therefore, the jewish seventh day cannot precisely be kept at the same instant of time, every where in the world.  
Now, our Lord jesus having authority as Lord over the Sabbath, 
Mat. 12.8.  had likewise now far greater reason and occasion to translate the Sabbath from the jewish seventh day, unto the seventh day, whereon Christians do keep the Sabbath.  
1 Because, that by his Resurrection from the dead, there is wrought a new spiritual creation of the World: without which all the sons of Adam had been turned to everlasting destruction, 
Isa. 65.17. etc. Isay 66.22. Psal. 90.3.  and all the works of the first creation had ministered no consolation unto us.  
And in respect of this new spiritual Creation, the Scripture saith, that 
a 2 Cor. 5.17  Old things are passed away, and all things are become new: 
b Gal. 6.15.  new creatures, 
c 1 Pet. 2.10  new people, 
d Ephe. 4.24.  new men, 
e Col. 3.10.  new knowledge, 
f Mat. 26.28  new Testamant, 
g joh. 13.14  new Commandment, 
h Apoc. 2.17  new names, 
i Heb. 10.20  new way, 
k Apoc. 3.9.  new song, 
l Luke 5.36  new garment, new Wine, new vessels, 
m Apoc. 21.  new jerusalem, 
n 2 Pet. 3.13  new Heaven, and a new Earth. And therefore of necessity there must be in stead of the old a new 
o Isa. 66.22. Heb. 4.9.  Sabbath day, to honour and praise our Redeemer, and to meditate upon the work of our Redemption, and to show the new change of the old Testament.  
3 Because that on this day, Christ rested from all the sufferings of his Passion, and finished the glorious Work of our Redemption. If therefore the finishing of the work of the first Creation, whereby GOD mightily manifested himself unto his creatures, deserved a Sabbath for to solemnize the memorial of so great a work, to the honour of the worker, and therefore calls it mine holy Day: 
Isa. 58.13.  much more doth the new creation of the world, effected by the resurrection of Christ, (whereby he mightily declared himself to be the Son of God, 
Rom. 1.4. ) deserve a Sabbath, for the perpetual commemoration thereof, to the honour of Christ, and therefore worthily called the Lords day. 
Apoc. 1.10.  For, as the deliverance out of the captivity of Babylon, 
jer. 23.7.8.  being greater, took away the name from the deliverance out of the bondage of Egypt: so the day whereon Christ finished the redemption of the world, did more justly deserve to have the Sabath kept on it: then on that day, wherein GOD ceased from creating the world. As therefore in the Creation the first day wherein it was finished, was consecrated for a Sabbath: so in the time of Redemption, the first day wherein it was perfected must be dedicated to a holy rest. But still a seventh day kept according to God's moral commandment. The jews kept the last day of the week, beginning their Sabath with the night, when GOD rested: but Christians honour the Lord better, 
Gen. 2.2. Leuit. 23.32. Neh. 13.19.  on the first day of the week, beginning the Sabath with the day, when the Lord arose. 
Mat. 28.1. Act. 20.7.11  They kept their Sabath in remembrance of the world's Creation: but Christians celebrate it in memorial of the world's redemption: yea the Lords day being the first of the Creation and Redemption, puts us in mind, both of the making of the old, and redeeming of the new world.  
As therefore under the old Testament, 
Exod. 25.31  God by the glory consisting of 7. Lamps, 7. Branches, etc. putting them in remembrance of the Creations, light, and Sabbaths' rest: So under the new Testament, Christ the true light of the world approaceth in the midst of the 7. Lamps, 
Apo. 1.13.  and 7. golden candlesticks, to put us in mind to honour our redeemer in the light of the Gospel on the Lords seventh day of rest. And seeing the Redemption, both for might and mercy, so far exceedeth the creation; it stood with great reason, that the greater work should carry the honour of the day. Neither doth the honourable title of the Lords day, diminish the glory of the Sabbath: but rather being added, augments the dignity thereof: as the name Israel added, unto jacob, 
Gen. 32.28.  made the Patriarch the more renowned.  
The reason taken from the example of Gods resting, from the work of the creation of the world: continued in force, till the Son of God ceased from the work of the Redemption of the world, and then the former gave place to the latter.  
4 Because it was foretold in the old Testament that the Sabath should be kept under the New Testament on the first day of the week.  
For, first, in the 110. Psalm, which is a prophesy of Christ and his kingdom; it is plainly foretold: that there should be a solemn day of Assembling, 
Psal. 110.3.  wherein all Christ's people should willingly come together in the beauty of holiness. Insomuch that no rain (of peace) shall be upon those Families that in that feast will not go up to jerusalem (the Church) to worship the King, 
Zach. 14.17.  the Lord of Hosts. Now on what day this holy feast, and assembly should be kept; David showeth plainly in Psal. 118. which was a prophesy of Christ, as appears, Matth. 21.42. Act. 4.11. Ephes. 2.20. as also by the consent of all the jews, as Jerome witnesseth. For showing how Christ by his ignominious death, should be as a stone rejected of the builders or chief rulers of judea, and yet by this glorious resurrection should become the chief stone of the corner: he wisheth the whole Church to keep holy that day, whereupon Christ should effect this wonderful work, saying: This is the day which the Lord hath made, 
Psal. 118.24.  let us rejoice & be glad in it. And seeing that upon this day, that which Peter saith of Christ appeareth to be true, That God made him both Lord and and Christ. Acts 2.36. And therefore the whole Church under the New Testament, must celebrate the day of Christ's resurrection. Rabbi Bachay also saw by the fall of Adam on the 6. day, 
Zohar upon Gen. fol. 21  that on the same day Messias should finish the work of man's redemption. And alluding to the speech of Boaz to Ruth: 
H. Broughton. Require of Consent. pag. 50.51.  Sleep unto the morning, that Messias should rest in his grave all their Sabbath day. And he gathereth from that Speech, Gen. 1. on the first day: Let there be light, that the Messias should rise on the First day of the week, from death to life, and cause the spiritual light of the Gospel to enlighten the world, that lay in the shadow of darkness and death. The Hebrew author of the Book called Sedar Olam Rabath, cap. 7. recordeth many memorable things which were done upon the first day of the week, 
Ex H. Wolphii Cron. de temp. lib. 2. cap. 1.  as so many types that the chief worship of God should under the New Testament be celebrated upon this day. As, That on this day the cloud of God's Majesty first sat upon his people. Aaron and his children, first executed their Priesthood. God first solemnly blessed his people. The Princes of his people first offered publicly unto God. The first day, wherein fire descended from heaven. The first day of the world, of the year, of months of the week, etc. All shadowing that it should be first and chief holiday of the New Testament. Saint Austen proveth by divers places and reasons, 
* Aug. Epist ad Januar. 119. cap. 13.  out of the holy Scripture, that the Fathers, and all the holy Prophets under the Old Testament, did foresee and know that our Lord's day was shadowed by their 8. day of Circumcision. And, that the Sabath should be changed from the 7. day to the 8. or first day of the week. And 
* Sacramentum hoc fuit die● illius octavi, quo dominus resurrexit ad justificationem nostram etc. ut scribit ad Fidum Ciprianu●. lib. 3. ep. 10. jun. in Gen. 17.12.  junius out of Cyprian saith, that Circumcision was commanded on the 8. day, as a Sacrament of the 8. day, when Christ should arise from the dead. The Council Foro juliense, affirms that Esay Prophesied of the keeping of the Sabath upon the first day of the week. If this mystery was so clearly seen by the Fathers under the shadows of the Old Testament: 
2 Cor. 4.4.  sure the God of this world hath deeply blinded their minds who cannot see the truth thereof under the shining light of the Gospel. Therefore this change of the Sabath day under the New, was nothing but a fulfilling of that which was prefigured and foreprophesied under the old Testament.  
5 According to their Lord's mind and commandment, and the derection of the holy Ghost, which always assisted them in their Ministerial office: the Apostles in all the Christian Churches (which they planted) ordained: that the Christians should keep the holy Sabath, upon that seventh day which is the first day of the week. 
a 1 Cor. 16.1.2.  Concerning the gathering for the Saints, as I have ordained in the Churches of Galatia, so do ye also. Every first day of the week, etc. 
b 
The Syriack translation hath Quum congregamini, non sicut justum est in die domini nostri, commeditis & bibetis.  
The Arabian translation also hath thus. Non comeditis & bibitis pro ut vere, diebus domini nostri decet, & Beza witnesseth, that in one ancient Greek copy there is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day added to every first day, etc.   When ye come together in the Church▪ (being the Lord's day) to eat the Lord Supper, 
c 1 Cor. 11 20.25.26.  to remember and show the Lords death till he come, etc. In which words note.  
1 That the Apostle ordained this day to be kept holy, therefore a divine Institution.  
2 That the day is named the first day of the week, therefore not the jewish seventh, or any other.  
3 Every first day of the week, which showeth a perpetuity.  
4 That it was ordained in the Churches of Galatia, as well as of Corinth, and he settled one uniform order in all the 
a 1 Cor. 14.33.  Churches of the Saints, therefore it was universal.  
5 That the exercises of this day were 
* As the phrase of breaking of bread, comprehendeth all other exercises of religion. Act. 26.7. So this phrase, of laying by in store, comprehendeth all the other exercises of the Sabath, and why should the Apostle require the collections to be made on the first day of the week, but because that on this day the holy assembly were held in the the Apostles time.  collections for the poor (which appears by Act. 2.42. and justine Martyrs testimony Apolog. 2. were gathered in the holy Assembly after) Prayers, Preaching of the Word, and administration of the Sacraments, therefore it was spiritual.  
6 That he will have the collection (though necessary) removed, against his coming lest it should hinider his preaching: but not their holy meeting on the Lord's day, for it was the time ordained for the public worship of the Lord, which argueth a necessity.  
And in the same Epistle, Saint Paul protesteth, that he delivered them none other ordinance, 
1 Cor. 11.33 & 15.1.2.  or doctrine, but what he had received of the Lord. Insomuch that he chargeth them, that If any man think himself to be a Prophet, 
1 Cor. 14.37  or spiritual, let him acknowledge that the things that I write unto you, are the commandments of the Lord. But he wrote unto them, and ordained among them, to keep their Sabbath on the first day of the week: therefore to keep the Sabbath on that day, is the very commandment of the Lord. And how can he be, either a true Prophet, or have any grace of God's Spirit in his heart, who seeing so clearly the Lords day to have been instituted and ordained by the Apostles; will not acknowledge the keeping holy of the Lords day, to be a Commandment of the Lord? The jews confess this change of the Sabbath, to have been made by the Apostles, Pet. Alphons. in Dialog. contr. judaeos, tit. 12. they are therefore more blind and sottish than the jews, who profanely deny it.  
At Troas likewise Saint Paul, together with seven of the chief Evangelists of the Church, Sopater, Aristarchus, 
Acts 20.4.5.6. etc.  Secundus, Gayus, Timotheus, Tichicus, and Trophimus, and all the Christians that were there, kept the holy Sabbath on the first day of the week, in praying, preaching, and receiving the Lords Supper.  
And as it is a thing to be noted, that Luke saith not, that the Disciples were sent for to hear Paul preach, but the Disciples being come together to break bread upon the first day of the week, that is, to be partakers of the holy Communion, at what time the Lords death was by the preaching of the word showed, 1 Cor. 11.26. Paul preached unto them; etc. And that none kept these meetings but Christians, who only are called Disciples, Act. 11.26. But at Philippi, where as yet there were no Disciples, Paul is said to go on their Sabbath day, to the place where the jews and their Proselytes were wont to pray, and there preached unto them, Acts 16.12.13. so that it is as clear as the Sun, that it was the Christians usual manner to 
a Acts 21.4. etc.  pass over the jewish seventh day, and to keep the Sabbath: and their holy meetings, on the first day of the week. And why doth S. john call this the Lords day; but because it was a day known to be generally kept holy to the honour of the Lord jesus, who rose from death to life upon that day, throughout all the Churches which the Apostles planted? Which, Saint john calleth the 
b Apoc. 1.10 Mos Christianus, etc. It is the manner of Christians to call it the Lords day, Beda in Luc. cap. 24.1.  Lord's day, the rather, to stir up Christians, to a thankful remembrance of their Redemption by Christ his Resurrection from the dead. And with the day, the blessing of the Sabbath is likewise translated to the Lords day: because that all the sanctification belonging to this new world is in CHRIST, 
Heb. 2.5. Heb 2.11. and 5.9.  and from him conveyed to Christians. And because there cannot come a greater authority then that of Christ and his Apostles: nor the like cause, as the new creation of the world; therefore the Sabbath can never be altered from this day, to any other, whilst this world lasteth. Add hereunto how the Scripture noteth, that in the first planting & settling of the Church; nothing was done, but by the special order and direction of the Apostles, 1 Cor. 11.34. 1 Cor. 14.36.37. Tit. 1.5. Acts 15.6.24. and the Apostles did nothing, but what they had warrant for from Christ, 1 Cor. 11.23.  
To sanctify then the Sabbath on the seventh day, is not a ceremonial Law abrogated: but the moral, and perpetual Law of God perfected. So that the same perpetual Commandment, which bound the jews to keep the Sabbath on that seventh day, to celebrate the world's creation: binds Christians to solemnize the Sabbath on this seventh day, in memorial of the world's Redemption: for, the fourth Commandment, being a Moral Law, requireth a seventh day, to be kept holy for ever. And the Morality of this, as of the rest of the Commandments, is more religiously to be kept of us under the Gospel, then of the jews under the Law: by how much we (in Baptism) have made a more special Covenant with God, to keep his Commandments: and God hath covenanted with us, to free us from the Curse, and to assist us with his spirit to keep his Laws. And that this Commandment of the Sabbath (as well as the other nine) is Moral and perpetual, may plainly appear by these reasons.  

Ten Reasons demonstrating the commandment of the Sabbath to be Moral.  
1 BEcause all the reasons of this Commandment, are moral and perpetual. And God hath bound us to the obedience of this Commandment, with more forcible reasons then to any of the rest. First, because he did foresee, that irreligious men, would either more carelessly neglect, or more boldly break this Commandment, than any other. Secondly, because that in the practice of this Commandment, the keeping of all the other consisteth: which makes GOD so often complain, that all his worship is neglected, or overthrown, when the Sabbath is either 
* jer. 17.22. Ezech. 20.19.20.21.24 Ezec. 23.38. Nehe. 9.14.  neglected or transgressed. It would make a man amazed (saith Mr. Calvin,) to consider how eft, and with what zeal & protestation, God requireth all that will be his people, 
Ex. Bodin de Repub. lib. 4. cap. 2.  to sanctify the seventh day. Yea, how the God of mercy mercilessly punisheth the breach of this Commandment with cruel death: as though it were the sum of his whole honour and service.  
And it is certain; that he who makes no conscience to break the Sabbath; will not (to serve his turn) make any conscience, to break any of the other Commandments: so he may do it, without discredit of his reputation, or danger of man's law. Therefore God placed this Commandment in the midst of the two Tables: because the keeping of it is the best help, to the keeping of all the rest. The conscionable keeping of the Sabbath, is the Mother of all Religion, and good discipline in the Church. Take away the Sabbath, and let every man serve God when he listeth; and what will shortly become of Religion, and that peace, and order, 
1 Cor. 14.33 40.  which God will have to be kept in his Church? The Sabbath day is God's Market day, for the weeks provision, wherein he will have us to come unto him, 
Esa. 55.1.2.  and buy of him, without silver or money, the Bread of Angels, and Water of life, the Wine of the Sacraments, and Milk of the Word, to feed our Souls: tried Gold, to enrich our Faith: 
Apoc. 3.18.  precious eyesalve, to heal our spiritual blindness: and the white raiment of Christ's righteousness, to cover our filthy nakedness. He is not far from true Piety, who makes conscience to keep the Sabbath day: but he who can dispense with his conscience, to break the Sabbath for his own profit or pleasure: his heart never yet felt, what either the fear of God, or true Religion meaneth. For, of this Commandment may that speech of S. james be verified; he that faileth in one, 
james▪ 2.9.  is guilty of all. Seeing therefore that GOD hath fenced this Commandment with so many moral reasons, it is evident, that the Commandment itself is moral.  
2 Because it was commanded of GOD to Adam in his innocency: whilst (holding his happiness, not by Faith in Christ's Merits, but by Obedience to God's Law:) he needed no Ceremony, shadowing the Redemption of Christ. A Sabbath therefore of a seventh day cannot be simply a Ceremony, but an essential part of God's worship, enjoined unto man when there was but one condition of all men. And if it was necessary for our first Parents to have a Sabbath day, 
Gen. 2▪ 3.  to serve GOD in their perfection, much more need their Posterity to keep the Sabbath in the state of their corruption. And seeing God himself kept this day holy, how can that man be holy, that doth wilfully profane it?  
3 Because it is one of the commandments which God spoke with his own mouth, and twice 
Exod. 34.1. etc.  written with his own Fingers in Tables of stone, to signify their authority and perpetuity. All that God wrote, were moral and perpetual commandments, 
Deut. 4.13.  and those are reckoned ten in number. If this were now but an abrogated ceremony, than there were but nine commandments. The Ceremonial that were to be abrogated by Christ, were written all by Moses. 
Deut. 4.4.  But this of the Sabbath, with the other nine, written by GOD himself, were put into the Ark, where no Ceremonial Law was put, to show that they should be the perpetual rules of the Church; yet such, 
1 Reg. 8.9. Heb. 9.4.  as none could perfectly fulfil and keep, but only Christ.  
4 Because Christ professeth, 
Rom. 5.17.  that he came not to destroy the moral law: and that the least of them should not be abrogated in his kingdom of the new Testament. Insomuch, that Whosoever breaketh one of the least of these ten commandments, and teacheth men so: 
Matth. 5.19.  he should be called the least in the kingdom of heaven, that is, he should have no place in his Church. Now the Moral Law commandeth one day of seven to be perpetually kept a holy Sabbath. And Christ himself expressly mentioneth the the keeping of a Sabbath among his Christians, at the destruction of jerusalem, about 42. years after his Resurrection. By which time, all the Mosaical ceremonies (except eating of blood, and things strangled) were by a public decree of all the Apostles quite abolished, 
Acts 15.20.24.28.21.  and abrogated in Christian Churches. And therefore Christ adomonished his Disciples, 
Mat. 24.20.  to pray that their flight be not in the Winter, nor on the Sabbath day. Not in the winter; for that (by reason of the foulness of the ways and weather) their flight should be more painful and troublesome unto them: not upon the Sabath; because it would be more grievous to their hearts, to spend that day in toiling to save their lives: which the Lord had commanded to be spent in holy exercises, to comfort their souls. Now if the sanctifying of the Sabaoth on this day had been but ceremonial: it had been no grief to have fled on this day no more then on any other day of the week. But in that Christ doth tender so much this fear and grief of being driven to fly on the Sabath day: and therefore wisheth his to pray unto God to prevent such an occasion: he plainly demonstrates, that the observation of the Sabbath is no abrogated ceremony, but a Moral commandment, confirmed and established by Christ among Christians. If you would know the day whereupon Christ appointed Christians to keep the Sabbath; Saint john will tell you that it was on the Lord's day. Apoc. 1.10. If you will know on what day of the week that was; Saint Paul will tell you, that it was on every first day of the week. 1 Cor. 16.1.  
As Christ admonished, so Christians pray, and according to their prayers; 
Euseb. hist. Eccles. lib. 3. cap. 5. It is probable that this oracle was that voice (migremus hinc) which with an earthquake was heard by night in the temple mentioned by josephus de bello judaico lib. 7. cap. 12.  GOD (a little before the wars began,) warneth by an Oracle, all the Christians in jerusalem to depart thence, and to go to Pella, a little Town beyond Iorden: and so to escape the wrath of GOD, that should fall upon that City and Nation. If then a Christian should not, without grief of heart, fly for the safety of his life on the Lord's day: with what joy or comfort can a true Christian neglect the holy exercises of God's worship in the Church, to spend the greatest part of the Lords day in profane and carnal sports or servile labour? And seeing the destruction of jerusalem was both a type and an assurance of the destruction of the world: 
Mat. 24.35.  who seeth not, but that the holy Sabbath must continue, till the very end of the world?  
5 Because that all the ceremonial Law was enjoined to the jews only, and not to the Gentiles: but this commandment of the holy Sabbath (as Matrimony) was instituted of God in the state of innocency, when there was but one state of all men: and therefore enjoined to the Gentiles, as well as to the jews. So that all Magistrates and Householders were commanded to constrain all strangers (as well as their own Subjects and Family) to observe the holy Sabath, 
Isa. 56.6.  as appears by the fourth commandment, and practise of Nehemiah. 
Nehem. 13.11. etc. Eph. 2.14.  All the Ceremonies were a partition wall to separate jews and Gentiles. But seeing the Gentiles are bound to keep this commandment as well as the jews; it is evident, that it is no jewish ceremony. And seeing the same authority, is for the Sabbath, that is for marriage; a man may as well say, that marriage is but a ceremonial law, as the Sabath. And remember that where marriage is termed but once the covenant of GOD, 
Pro 2.17. Mat. 19.6.8.  because instituted by GOD in the beginning: So the Sabbath is every where called the Sabbath of the Lord thy God, because ordained by God in the same beginning, both of time, state, and perpetuity: therefore not ceremonial.  
The corruption of our nature found in the manifest opposition of wicked men, 
Nitimur in vetitum. Hor.  and in the secret unwillingness of good men to sanctify sincerely the Sabbath, sufficiently demonstrateth, that the commandment of the Sabbath is spiritual and moral. 
Rom. 7.14.   
7 Because that as God by a perpetual decree, 
Gen. 1.14. job. 9.9. job 38.31. Amos 5.8.  made the the Sun, the Moon, and other lights in the Firmament of Heaven, not only to divide the day from the night, but also to be for 
a To distinguish twixt Spring and Harvest, Summer and Winter and to foreshow judgements to come.  signs, and for 
b Moaedim sig. Sacred times appointed for God's holy worship, having special significations and promises.  seasons, and for 
c One of the 7. days of the week from the other.  days, and for 
d Solar, Sabbatary, and jubilee. Ex. 23 11.12.  years: so he ordained in the Church on Earth, the holy Sabbath to be not only the appointed season for his solemn worship: but also the perpetual rule and measure of time. So that as seven days make a week, four weeks a month, twelve months a year: so seven years make a Sabbath of years: seven Sabbaths of years a jubilee: or 80. jubilees, or 4000 years, or after Ezechiel, 4000 cubits the whole time of the old Testament, till Christ by his Baptism and preaching began the state of the new Testament. Neither can I here pass over without admiration, how the Sacrament of circumcision continued in the Church 39 jubilees, from Abraham, to whom it was first given, unto the Baptism of Christ in jordan: 
Index Chron. apup Anno Mundi. 1998.  which was just so many jubilees (after Bucholcerus count) as the world had continued before from Adam to the birth of Abraham. Moses began his Ministry in the 80. year of his age: Christ enters upon his Office in the 80. jubilee of the world's age. joseph was 30. year old, when he began to rule over Egypt. Gen. 41.46. and the Levites began to serve in the Tabernacle at 30. years old: so Christ likewise to answer these figures, began his Ministry in the 30. jubilee of Moses, and when he began to be 30. years of age. Luk. 3.23. in the midst of daniel's last week: and so (continuing his ministry on earth 3. years and a half) finished our redemption, and daniel's period, by his innocent death upon the Crosse. The most of all the great alterations, and strange accidents, which fell out in the Church, came to pass, either in a sabatical year, or in a year of jubilee. For example. 
After M. Rob. Pont. his computation. Treatise of the last decaying age of the world, published Anno Dom. 1600.   
The 70. weeks of Daniel beginning the first year of Cyrus, and 3430. year of the World, contain so many years, as the world did weeks of years unto that time: and so many weeks of years, as the world had lasted jubilees. 
R. Pont. tr. of the last age, pag. 17.  daniel's 70. weeks of years contained 490. single years, the World before that time 490. weeks or Sabbaths of years. daniel's period, 70. weeks, the world's 70. jubilees: So that to comfort the Church for their 70. years captivity which they had now, 
jer. 25.11.12  according to jeremy's prophesy endured in Babylon: 
Hezr. 1.1.  Gabriel tells Daniel, that at the end of 70. weeks or Sabbaths of years, that is, 70. times seven years, or 490. years, their eternal redemption from hell, should be effected by the death of Christ, as sure as they were now redeemed from the Captivity of Babylon. This period of Daniel, containing 70. Sabbaths, or 10. jubilees of years, began at the first liberty granted the jews by Cyrus, in the first year of his reign over the Babylonians, mentioned Hezr. 1.1. and ends justly at the time that Christ died upon the Crosse. From the death of Christ, or the last end of daniel's weeks, to the 71. year of Christ, the world is measured by seven seals, or seven Sabbaths of years, making one complete jubilee. From the end of those 7. seals the World is measured to her end by 
* Apoc. 8.2. and 9.7. Napier on the Apoc. Proposition 6.8.9. & hi● Resolution  7: Trumpets, 
Apoc. 5.  each containing 245. years (as some conjecture about 440. years hence, the truth will appear.) Enoch the seventh from Adam, having lived so many years, as there are days in the year, 365. was translated of God in a sabbatical year. Moses the seventh from Abraham, as an other En●ch, is buried of God, 
Pont. Of the last age of the world. pag. 12. Buchol. 2. Index Chron. Broughton. Consent. A.M. 2430.  but borne in a sabbatical year of the world 2373. and in the 777. year since the Flood (after Broughtons' Computation) is saved, as a new Noah, in a Reed Ark, and liveth a Builder of the Church, 
Deut. 34.  so long as Noah was building the ark 120. years. The promise was made to Abraham in a sabbatical year, 
Pont. ibid. & Scaliger. Bucholzer.  being the 2023. of the World. The sixth year of josua, being the 2500. year from the Creation of the world; wherein the Land was possessed, & divided among the Children of Israel, was a sabbatical year, and the 
* Pont. p. 21. Buch. Index Cronol. apud A.M. 2500.  50. jubilee from the Creation of the world. At this year Moses begins his jubilee, by which, as with a chain of 30. links, he tieth the parting of Canaan's possession to the Israelites, by joshua: to the opening of the Kingdom of Heaven to all believers by jesus. And so carrieth the Church of the jews, by a 
* jubilee, some derive of trumpets or Rammes-hornes, wherewith the jubilee was sounded: others from Jubal, a stream, because they carry us to the death of Christ, the author of our eternal rest & joy.  joyful stream of jubilees from the Type to the substance, from Canaan to Heaven, from joshua to jesus: for, Christ at the end of Moses 30. jubilees, and the beginning of the 30. year of his age: at his Baptism openeth heaven, and gives the clearest vision of the blessed Trinity, 
Isay 61. Luke 4.  that was seen since the world began. And by the silver Trumpet of his Gospel, proclaims, according to the prophesy of Isay, eternal redemption to all that repent and believe in him.  
And the year of our Saviour Christ's birth being the 3948. of the World, was at the end of a sabbatical year, and the 
* Pont. of the last decaying age of the world. pag. 12.13.21  524. septenary of the World. Moses maketh the common age of all men, to be ten times seven, Psal. 90. & every seventh year commonly produceth some notable 
a Expertum est in plerisque omnibus 63. annum cum periculo & called aliqua venire, aut corporis morbique gravioris aut vitae interitus, aut animi agritudinis. Agellius lib. 1.15. c. 7. Augustus in ep. ad Cai●n nepotem exultat s● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comm●●em sen●orum omnium 63. evasisse, Bodin. de Repub. lib. 4. cap. 2.  change or accident in man's life: And no wonder; for as Hypocrates affirmeth, that a child in his mother's womb, on the seventh day of his conception, hath all his members finished, and from that day groweth to the perfection of birth: which is always either the ninth or seventh month. At seven years old, the child casts his teeth, and receives new. And every seventh year after there is some alteration or change in man's life: especially, at nine times seven, the Clymactericke year, which by experience is found to have been fatal to many of those learned 
* Aristotle, Cicero, Bernard, Bocace, Erasmus, Luther, Melancthon, Sturmi●s, etc.  men who have been the chiefest lights of the world. And if they escaped that year, yet most of them have departed this life in a septenary year. Lamech died in the year of his life 777. Methusalem, the longest liver of the sons of men, died when he began to enter his 900. and 70. year. Abraham died, when he had lived 25. times 7. years. jacob when he had lived 21. times 7. years. David after he had lived ten times 7. years. So did Galen, so did Petrarch (who as Bodin noteth) died on the same day of the year that he was borne: so did the Maiden-Queene 
* She was, she is (what can there more be said?) In earth the first, in heaven the second Maid.  Elizabeth, of blessed and never dying memory, who came into this world the Eve of the Nativity of the blessed Virgin Mary: and went out of this world, on the Eve of the Annunciation of the Virgin Mary. Hypocrates died in his 15. septenary. Hierome and Isocrates in their 13. Pliny Bartolus and Caesar▪ in their 8. septenary. 
Bodin. Bucholz.  And johannes de temporibus, who lived 361. years died in the 53. septenary of his life. The like might be observed of innumerable others. 
Climax vitae virorum ferè septenariis aut novenariis, Faeminarum verò senariis d finitur. Bodin. de Rep. lib. 4. cap. 2.  And indeed the whole life of a man is measured by the Sabbath: for, how many years soever a man liveth here: yet his life is but a life of 7. days, multiplied, so that in the number of 7. there is a mystical perfection, which our understanding cannot attain unto.  
All which divine disposition of admirable things, so oft by sevens: call upon us to a continual meditation of the blessed seventh day Sabbath, in knowing and worshipping GOD in this life: that so from Sabbath to Sabbath, we may be translated to the eternal glorious Sabbath of rest and bliss in the life to come.  
By the consideration whereof, any man that looketh into the holy History, may easily perceive: that the whole course of the world is drawn and guided by a certain chain of God's providence, disposing all things in number measure, 
Wisd. 11.17  and weight. All times are therefore measured by the Sabbath: so that time and the Sabbath can never be separated. 
Wolph. praem. chron. Apoc. 10.6.  And the Angel swears, that this measuring of time shall continue, 
Tempus est rerum mundanarum duratio extrinsecu● obseruata H. Wolph. Chron. cap. 1.  till, that Time shall be no more. And as the Sabbath had his first institution in the first Book of the Scriptures, so hath it its confirmation in the last: 
Tempus cum mundo caepit, & una desiturum est, ibid. Gen. 2.3. Apoc. 1.10.  and as this Book doth authorize this day, so this day graceth the Book: in that the matter thereof was revealed upon so holy a day; the Lords revelation upon the Lord's day. As well therefore may they pull the Sun, Moon and Stars out of the heavens, as abolish the holy Sabbath (times meterod) out of the Church: seeing the Sabbath is ordained in the Church, (as well as the Sun and Moon in the Firmament) for the distinction of times.  
8 Because that the whole Church, by an 
* Si quid horum tota die per orbem frequentat Ecclesia. Nam hoc quin ita saciendum sit disputare: insolentissimae insaniae est. August. Ep. 118. ad jan.  universal consent, ever since the Apostles time, have still held the commandment of the Sabbath, to be the moral and perpetual Law of God, and the keeping of the Sabbath on the first day of the week, to be the institution of Christ and his Apostles.  

Synod. Col. part. 9 cap. 9  The Synod called Synodus Coloniensis saith, that the Lords day hath been famous in the Church ever since the Apostles time. 
Ignat. ad Magnes.  Ignatius Bishop of Antioch, living in S. john's time, saith, Let every one that loveth Christ, keep holy the Lord's day, renowned by his Resurrection, 
Apolo. 2.  which is the Queen of days, in which death is overcome, and life is sprung up in Christ. justine Martyr, who lived not long after him, showeth, how the Christians kept their Sabbath on the Lord's day, as we do. Origen, 
Origen. homilia 7. super Exod. 1.  who lived about 180. years after Christ, shows the reason why the Sabbath is translated to the Lords day. 
Epistol. ad januar. 119. cap. 13. & ad Cassul. Epi. 86.  Augustine saith, that the Lords day was declared unto the Church by the Resurrection of the Lord upon that day. Et ex illo caepit habere festivitatem suam, 
August. de temp. Ser. 251.  and by Christ it was first ordained to be kept holy. And in another place, that the Apostles appointed the Lord's day to be kept with all religious solemnity, because that upon that day our Redeemer rose from the dead, which also is therefore called the Lords day.  

Psal. 87.3. Aug. the temp. ser. 251. & 154. Conc. Const. Can. 8. Wolphius Chron. lib. 2. cap. 1. Muss. Bipont. postil. Dom. Pasc. Mat. 27.52. Codoman. A●nat. An. Mun●. 2515.  As therefore David said of the City of God, so may I say of the Lords day, Glorious things are spoken of the day of the Lord▪ for it was the birthday of the world, the first day wherein all Creatures began to have being. In it Light was drawn out of darkness. In it the Law was given on Mount Sinai. In it the Lord rose from death to life. In it the Saints came out of their graves, assuring that on it Christians should rise to newness of life. In it the Holy Ghost descended upon the Apostles. And it is very probable that on the seventh day when the 7. Trumpets have blown: the cursed jericho of this world shall fall, 
josh. 6.13. Apo. 10.7.  and our true jesus shall give us the promised possession of the heavenly Canaan.  
He that would see the uniform consent of Antiquity and practice of the Primitive Church in this point, let him read Eusebius ecclesiastical history Lib. 4. cap. 23. Tertullian, lib. de Idololatria, 
Aug. ad Casulan ep. 86. & ad januar 119. cap. 13.  cap. 14. Chrysost. Serm. 5. the resurrectione. Consti●●●. Apost. lib. 7. cap. 37. Cyrill in johan. lib. 12. cap. 58. 
Aug. Serm. de temp. 251. & 154. & Conc. 6. Constant. cau. 8.  Of this judgement are all the sound new writers: see Fox on the Apoc. 1.10. Bucer. in Mat 12.11. Gualt. in Malach. 3. hom. 23. Fulke on the Rhemish Test. Apo. 1.10 Chem. Exam. Conc. Trid. par. 4. de diebus festis. Wolph. Chronol. lib. 2. cap. 1. 
* Non dubi●amus quin variè apud Christianos Sabbathum violetur, non abstinendo ab iis quae aliis diebus licita sunt. Armin. junius praelect in Gen. 2.3.  Armin Thes. in 4. precept. and innumerable others. Learned junius shall speak for al. Quamobr●m cum dies dominicus, etc. Wherefore seeing the Lords day is both by the fact of Christ, viz. his (resurrection, and of often appearing to his Disciples upon that day) by the example and institution of the Apostles, and by the continual practice of the Ancient Church, and by the testimony of the Scripture, observed and substituted into the place of the jewish Sabbath: Inepté faciunt, they do foolishly, who say that the observation of the Lords day is of Tradition, and not from the Scripture, that by this means they might establish the traditions of men. And again, The cause of this change is the resurrection of Christ, and the benefit of the restoring of the Church by Christ, the remembrance of which benefit did succeed into the place of the memory of the creation, Non humana traditione, sed Christi ipsius observatione & instituto, not by the tradition of man, but by the observation and appointment of Christ, who both on the day of his resurrection, and on every eight day after unto his ascension into heaven did appear unto his Disciples, and came into their assemblies.  
9 Because that the Lord himself expoundeth the end of the Sabath, 
Exod. 31.13 14. etc. Ezek. 20.12.20.  to be a sign and document for ever, betwixt him and his people, that he is jehovah, by whom they are sanctified: and therefore must only of them be worshipped: 
Ezek. 46.1.2.3. etc.  and upon the pain of death chargeth his people for ever to keep this memorial unviolated. 
Exod. 35.2. Armin. disput. Theolog. in praecep. 4. Thes. 14.  But this end is moral and perpetual. Therefore the Sabath is moral and perpetual. What God hath perpetually sanctified, Let ●● man ever presume to make common or profane. 
Act. 10.15.  Upon this ground it is that the Commandment terms this day, the Sabbath of the Lord thy God. 
Isa. 58.13.  And GOD himself calls it his holy day. And upon the same ground likewise, the old● Testament consecrated all their Sabaths and Holy days, to the worship and honour of God alone. To dedicate therefore a Sabbath to the honour of any creature is gross Idolatry. For the first Table makes it a part of God's worship to have a Sabbath to his honour. So doth Levit. 23.3.37.38. etc. and Ezek. 20.20. Neh. 9.14. the Sabbath is put for the whole worship of God. And our Saviour teacheth, that We must worship the Lord God only. Matth. 4. and therefore keep a Sabbath to the only honour of God. The holy Ghost notes it as one of jeroboams greatest sins: That he ordained a feast from the devise of his own heart. 1 King. 12.33. And God threateneth to visit Israel for keeping the days of Baalim: That is, of Lords, as Papists do of Saints Hos. 2.13. but saith, that such forget him. And so indeed none are less careful in keeping the Lords Sabbath: then they who are most superstitious observers of men's holy days. The Church of Rome therefore commits gross Idolatry.  

Read H. Wolphins' Cronolog. de Temp. lib. 2. cap. 4 pag. 118. and cap. 7. pag. 140. etc.  First, in taking upon her to ordain Sabbaths', which belongs only unto the Lord of the Sabbath to do.  
Secondly, in dedicating those Holidays to the honour of Creatures, which in effect is to make them sanctifying Gods.  
Thirdly, in tying to these days God's worship, Prayers, fasting, and merit.  
Fourthly, in exacting on these days of men's invention, a greater measure of solemnity and sanctification, then upon the Lord's day, which is God's commandment, which in effect is to prefer Antichrist before Christ. Our Church hath justly abolished all superstitious and Idolatrous Feasts: and only retains a few holy days to the honour of God alone, and easing of servants. Deut 5.14. though long custom forceth to use the old names, for civil distinction: as Luke used the profane names of Castor and Pollux. Act. 28.11. and Christians of Fortunatus. 1 Cor. 16.17. Mercurius▪ Rom. 16.14. and jews of Mardocheus day. 2 Macab. 15.37.  
10 Lastly, the examples of God's judgements on Sabbath-breakers may sufficiently seal unto them, whose hearts are not seared, how wrathfully Almighty God is displeased with them, who are wilful profaners of the Lords day.  
The Lord (who is otherwise the GOD of mercy) commanded Moses to stone to death the man who of a presumptuous mind would openly go to gather sticks on the Sabbath day. 
Num. 5.32.  The fact was small. True; but his sin was the greater, that (for so small an occasion) would presume to break so great a commandment.  
Nichanor▪ offering to fight against the jews, 
2 Mac. 27.28  on the Sabath day, was slain himself, and 35000. of his men.  
A husband man grinding Corn upon the Lord's day, 
Cent. Magdol. 12. cap. 6  had his Meal burned to ashes.  
Another carrying Corn on this day, 
Discip. de tempore. Ser. 117.  had his Barn and all his Corn therein burnt with fire from Heaven the next night after.  
Also a certain Nobleman (profaning the Sabbath usually in hunting) had a child by his wife with a head like a dog, 
Tho. Cantiprat. lib. 2. the apib. Tympi●. admiran. vindict. diu. Theus. hist.  and with ears and chaps, crying like a hound.  
A covetous flaxe-wife at Kinstat in France, 
johan Finc. lib. 3. de miraculis.  An. 1559. using with her maids to work at her trade on the Lord's day, it seemed unto them that fire issued out of the Flax, but did no harm: the next Sabbath it took fire indeed, but was quickly quenched; but not taking warning by this, the third Sunday after it took fire again, burned the house▪ and so scorched the wretched woman with 2. of her children, that they died the next day: but through God's mercy a child in the cradle was taken out of the fire alive and unhurt.  
On the 13, of january, Anno Dom. 1582. being the Lords day, the Scaffolds fell in Paris Garden, under the people at a Bearbaiting, 
Stows A. bridgement Anno 1582. Discite iam moniti Dominum non temnere Christum.  so that 8. were suddenly slain, innumerable hurt & maimed. A warning to such who take more pleasure, on the Lord's day, to be in a Theatre beholding carnal sports: then to be in the Church serving God with the spiritual wo●●●s of Piety.  
Many fearful examples of God's judgements by fire, have in our days been showed upon divers Towns, where the profanation of the Lords day hath been openly countenanced.  
Stratford upon Auon was twice on the same day-twelue-moneth (being the Lord's day) almost consumed with fire: chiefly for profaning the Lords Sabbaths, and for contemning his Word in the mouth of his faithful Ministers.  
Teverton in Devonshire (whose remembrance makes my heart bleed) was often times admonished by her godly Preacher, that GOD would bring some heavy judgement on the Town for their horrible profanation of the Lords day, occasioned▪ chiefly, by their Market on the day following. Not long after his death, on the third of April. Anno Domini 1598. GOD, in less than half an hour, consumed with a sudden and fearful fire, the whole Town, except only the Church, the Court-house, and the alms-houses, or a few poor people's dwellings, where a man might have seen 400. dwelling houses all at once on fire, and above 50. persons consumed with the flame. (And now again, since the last Edition of this Book, 
Whilst the Preachers cried in the church, profaneness, profaneness▪ Gain would not suffer them to hear: therefore when they cried fire, fire in the streets, God would not suffer any to help.  on the fifth of August last, 1612.) 14. years since the former fire,) the whole Town was again fired, and consumed, except some 30. houses of poor people, with the ●choole-house, and alms-houses. They are blind, who see not in ●his the Finger of God. God grant them grace, when it is next built, to change their Market-day, and to remove all occasions of profaning the Lords day. Let other towns remember the Tower of Siloe, L●ke 13.4▪ and take warning by their neighbour's chastisements, fear God's threatenings, jerem. ●7. 27. and believe Gods Prophets, if they will prosper, 1 Chron. 20.20.  
Many other examples of God's judgements might be alleged: but if these are not sufficient to terrify thy heart from the wilful profanation of the Lords day: proceed in thy profanation, it may be the Lord will make thee the next example to teach others to keep his Sabbaths better.  
He punisheth some in this life, to signify how he will plague all wilful transgressor's of his Sabbaths at the last day.  
Thus we have proved that the Commandment of the Sabbath is Moral, and that the change of it, from the seventh to the first day of the week, was instituted by the authority of Christ, and of his Apostles. But as in promulgating of the Law, divers Ceremonies peculiar to the jews were annexed, the rather to bind that people to the more careful performance thereof, as to the first Commandment, their deliverance from Egypt, shadowing their redemption from Hell: to the fifth Commandment, length of days in Canaan, typing eternal life in heaven: to the sixth Commandment, abstinence from blood and things strangled, figuring the care to abstain from all kind of Murder: and to the whole Law, the Ceremony of 
* Numb. 15.38.  Partchment-Lace, putting them in mind to keep within the limits of the Law. So likewise to the fourth Commandment were added some Ceremonies which peculiarly belonged to the jews, and to no other people; as first, the double 
a Num. 28.9.10.  Sacrifices appointed for them on the Sabbath day, shadowing how GOD will be served on the Sabbath with greater obedience then on the week days: Secondly, the 
b Exo. 35.2.3  rigid and strict ceasing from making of fire, 
c Exo. 16.23.  dressing of meat, and all bodily labour, both 
d Deu. 5.15.  remembering them of their full deliverance by Moses conduct from the fiery Furnaces and slavery of Egypt upon 
e It was the Sabbath day, on which Moses and the Children of Israel sang to God, when Pharaoh and his host, were drowned in the sea Exod. 15. See Trem. & jun. notes on Deu. 5.15 & on Exod. 12.15.  that day: as also shadowing unto them the eternal Redemption of their souls from Hell, by the death of Christ. Thirdly, the keeping of the Sabbath upon the precise seventh day, in order of the creation, shadowing to the jews that Christ by his death and resting on their Sabbath in the grave, should bring them rest and ease from the burden and yoke of the Legal Ceremonies, which neither they, nor their Fathers were able to bear, Acts 15.10. Col. 2.16.17.  
And howsoever in Paradise before man's Fall, the keeping of the Sabbath on the seventh day of the creation, was not a Ceremony but an Argument of perfection: yet after the fall it became Ceremonial, and subject to change in respect of the restoration by Christ. As man's life before the Fall, being immortal, became afterwards mortal: and nakedness being an ornament before, became afterwards a shame: and Marriage became a type of the Mystical union betwixt CHRIST, and his Church, Ephes. 6. And to fulfil these Ceremonies, (added for the jews sake unto the Sabbath,) Christ at his death rested in the grave all the jewish Sabbath day: and by that rest fulfilled all those ceremonial accessaries. Now as the ceasing of the Ceremonies annexed to the 1.5. & 6. Commandments, and to Marriage, did not abolish those Commandments, and Marriage; nor cause them to cease from being the perpetual rules of God's worship, and man's righteousness: no more did the abrogating of the Ceremonies annexed to the Sabbath, abolish the morality of the Commandment of the Sabbath, so that though the Ceremonies be abolished, by the access of the Substance; and the Shadow overshadowed by the Body, which is Christ: yet the holy rest which was commanded and kept, before either the jews were a people, or those Ceremonies annexed to the Sabbath: still continueth as God's perpetual Law, whereby all the posterity of Adam are bound to rest from their ordinary business, that they may wholly spend every seventh day in the solemn worship and only service of GOD their Creator and Redeemer, but in the substance of the fourth Commandment, there is not found one word of any Ceremony.  
The chief objections against the morality of the Sabbath are three.  

Object. ●.  1 That of Paul to the Galathians, 
Gal. 4.10.  Ye observe days and months, and times, and years, etc. But there the Apostle condemns not the moral Sabbath, which we call the Lords day; 
1 Cor. 16.1. and 14.37.  and which he himself ordained according to Christ's commandment, in the same Churches of Galatia and Corinth, 
Act. 20.7.  & kept himself in other Churches: but he speaks of the jewish days and times, and years, and the keeping of the Sabbath on the seventh day from the Creation, which he termeth shadows of things to come, 
Col. 2.17.  abolished now by Christ the body, 
Leuit. 23.37 38.  and in the Law are called sabbaths; but distinguished from the moral Sabbaths.  
2 That of Paul to the Colossians, 
object 2.  
Col. 2.16.  let no man therefore condemn you in meat or drink, or in respect of an Holiday, or of the new moon, or of the Sabbath days. But here the Apostle meaneth the jewish ceremonial Sabbaths', not the Christian Lords day, as before.  
3 That of the same Apostle to the Romans, 
object 3.  
Rom. 14.5.  This man esteemeth one day above another day; and another counteth every day alike, etc.  
But Saint Paul makes no such account. For the question there, is not between jew & Gentiles, 
Rom. 15.1.  but between the stronger and weaker Christian. The stronger esteemed 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 Lords day. 
Apoc. 1.10.  And therefore Paul saith here, that he that observed this day, observed it unto the Lord. The observation whereof; because of the change of the jewish seventh day: some weak Christians (as many now a days) thought not so necessary: so that if men (because the jewish day is abrogated) will not honour and keep holy the Lord's day, but count it like other days: it is an argument, saith the Apostle, of their weakness whose infirmity must be borne, till they have time to be further instructed and persuaded. Other objections are frivolous, and not worth the answering.   

The true manner of keeping holy the Lord's day.  
NOW the sanctifying of the Sabbath consists in two things. First, In resting from all servile and common business, pertaining to our natural life. Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life.  

For the first.  
1 The servile and common works from which we are to cease, are generally all civil works, from the 
* Exo. 31.29 30. Exod. 31.12 13.  least to the greatest: More particularly.  
First, from all the works of our calling, though it were reaping in the time of harvest. 
Exod. 31.15 etc. Exod. 34.21 Nehe. 13.15 jer. 17.21.22.27.   
Secondly, from carrying burdens, as carriers do: or riding abroad for profit, or for pleasure: GOD hath commanded that the beasts should rest on the Sabbath day, because all occasion of travailing or labouring with them should be cut off from man. GOD gives them that day a rest▪ and he that, 
Deut. 5.14.  without necessity, deprives them of their rest on the Lord's day: the groans of the poor tired beasts, shall in the day of the Lord rise up in judgement against him. 
Rom. 8. 22· Deut. 25. ●. ● Cor. 9.9.  Likewise such as spend the greatest part of this day, in trimming, painting, and pampering of themselves, like jezabels, 
Neh. 15.15.16.19.  doing the devils work upon God's day.  
Thirdly, from keeping of Fairs ●r Markets, which for the most part God punisheth with pestilence, fire, and strange floods.  
Fourthly, from studying any books, or science, but the holy Scriptures, & Divinity. For our study must be, to be ravished in spirit upon the Lord's day. In a word, 
Apoc. 1.19.  Thou must on that day cease in thy calling to do thy work: that the Lord by his calling, may do his work in thee. For whatsoever is gotten by common working on this day, shall never be blessed of the Lord: but it will prove like achan's gold, which being got contrary to the Lords commandment, brought the fire of God's curse, upon all the rest which he had lawfully gotten. And if Christ scourged them out as thieves, who bought and sold in his Temple; (which was but a ceremony shortly to be abrogated:) is it to be thought, that he will ever suffer those to escape unpunished, who contrary to his commandment buy and sell on the Sabbath day, which is his perpetual law? Christ calleth such sacrilegious thieves; and as well may they steal the Communion C●p from the Lords Table: as steal from GOD, the chiefest part of the Lords day, to consume it in their own lasts. Such shall one day find, the judgements of God, heavier than the opinions of men.  
Fiftly, from all recreations, and sports which at other times are lawful: for if lawful works be forbidden on this day; much more lawful sports which do more steal away our affections, 
Isa. 58.13.14.  from the contemplation of heavenly things, than any bodily work or labour. Neither can there be unto a man that delighteth in the Lord; 
Psal 37.4.  any greater delight or recreation, than the sanctifying of the Lords day. For can there be any greater joy for a person condemned, then to come to his Prince his house to have his pardon sealed? For one that is deadly sick, to come to a Physician that can cure him? Or for a Prodigal child that fed on the husks of Swine, to be admitted to eat the bread of life at his Father's Table? Or for him who fears for sin, the tidings of death to come to hear from God the assurance of eternal life? If thou wilt allow thyself, or thy servant recreation; allow it in the six days which are thine: not on the Lord's day which is neither thine nor theirs. No bodily receation therefore, is to be used on this day: but so far, as it may help the soul to do more cheerfully the service of the Lord.  
Sixtly, from gross feeding, liberal drinking of wine, 
Ephes. 5.18.19.  or strong drink, which may make us either drowsy, 
Rom. 12.11. Deut. 28.47.  or unapt to serve GOD with our hearts and minds.  
Seventhly, from all talking about worldly things, 
Isa. 58.13.  which hindereth the sanctifying of the Sabbath, more than working: seeing one may work alone, but cannot talk but with others.  
He that keeps the Sabbath, only by resting from his ordinary work, keeps it but as a beast. But rest on this day, is so far commanded to Christians, as it is an help to sanctification: and labour so far forbidden, as it is an impediment to the outward and inward worship of God.  
If then those recreations, which are lawful at other times, are on the Sabbath not allowed; much more those that are altogether at all times unlawful. Who without mourning can endure to see▪ how in most places; Christians keep the Lords day: as if they celebrated a feast rather to Bacchus, then to the honour of the Lord jesus, the Saviour and Redeemer of the world? For having served God, but an hour, in outward show; they spend the rest of the Lords day in sitting down to eat and drink, 
1 Cor. 10.7.  and rising up to play: First, balasting their bellies with eating, and drinking: 
Exod. 32.6.18.19.  and then feeding their lusts with playing and dancing. Against which profanation, all holy Divines, both old and new, have in their times most bitterly inveighed. Insomuch, 
Melius enim arare quam saltare in Sabato. Aug. in tit. Psal. 91.  that August. affirmeth, that it was better to plough then to dance upon the Sabbath day.  
Now, in the name of Almighty God, (who rested, having created Heaven and Earth:) and of his eternal Son jesus, the Redeemer of his Church, (who shall shortly come, 
Act. 17.31. Rom. 2.12. etc. 2 Thes. ●. 8. etc.  on the dreadful day of doom, to judge all men according to the obedience which they have showed to his commandments.) I require thee, who readest these words, as thou wilt answer before the face of Christ, and all his holy Angels at that day? that thou better weigh and consider, whether dancing, stage-playing, masking, carding, dicing, tabling, chesse-playing, bowling, shooting, Bearbaiting, carousing, tippling, and such other fooleries of Robin-hood, Morricedaunces, Wakes, and May-games, be exercises that GOD will bless and allow on the Sabbath day? And seeing that no action ought to be done that day, but such, as whereby we either bless God, or look to receive a blessing from God; how darest thou do those things on that blessed day, on which thou darest not to pray to God to bestow a blessing on it to thy use? Hear this and tremble at this, O profane youth, of a profane age!  
O heart all frozen, and void of the feeling of the grace of God that having every day in six, every hour in every day, every minute in every hour, so tasted the sweet mercy of thy God in Christ, without which thou hadst perished every moment! Yet canst not find in thy corrupt and irreligious heart to spend in thy Master's service that one day of the week, which he hath reserved for his own praise and worship! Let men in defence of their profaneness, object what they will; and answer what the Devil puts in their mouths; yet I would wish them to remember, that seeing it is an ancient Tradition in the Church, 
Lactan. lib. 7. cap. 19  that the Lords second coming shall be upon the Lord's day, how little joy they should have, to be overtaken in those carnal sports, to please themselves: when their Master should find them in spiritual exercises serving him? The profanest wretch would then wish, rather to be taken kneeling at prayers in the Church: then skipping like a Goat in a dance. If this cannot move; yet I would wish our impure gallants to remember, that whilst they thus dance on the Lord's day, contrary to the Lords commandment: they do but dance about the pits brink: and they know not which of them shall first fall therein. Whereinto being once fallen without repentance: no greatness can exempt them from the vengeance of that great GOD, whose commandment (contrary to their knowledge and conscience) they do thus presumptuously transgress. If then God's commandment cannot deter thee; 
Apo. 12.11.  nor God's word advise thee: I say no more, but what Saint john said before me, 
* This was the last and heaviest curse that Saint john wished spiritual Babylon.  he which is filthy, let him be filthy still.   

For the second.  
2 The consecration of the Sabbaths rest consists in performing three sorts of duties. First, before▪ Secondly, at: Thirdly, after the public exercises of the Church.  
The duties to be performed before the public exercises are.  
1 To give over working betimes on the Eve, that thy body may be the more refreshed and thy mind the better fitted to sanctify the Sabbath on the next day. For want of this preparation thyself and thy servants being tired with labour and watching the night before: 
Apo. 2. & 3.  are so heavy, that when you should be serving God, and hearing what his spirit saith unto the Church for your soul's instruction; you cannot hold up your heads for sleeping: to the dishonour of God, the offence of the church, and the shame of yourselves: therefore the Lord commands us not only to keep holy: but also to remember aforehand the Sabbath day, to keep it holy, by preparing our hearts, & removing all business, that might hinder us to consecrate it as a glorious day unto the Lord. Therefore, 
Isa. 56.2. etc. and 58.13. etc.  whereas the Lord in the other Commandments, doth but either bid or forbid: he doth both in this commandment, and that with a special memorandum. As if a Master should charge his Servant, to look well unto ten things of great trust; but to have a more special care to remember one of those ten for divers weighty reasons: should not a faithful Servant, that loves his Maste●, show a more special care unto that thing abou● all other business?  
Thus Moses taught the people overnight to remember the Sabbath, 
Exod. 16.23 etc.  and it was a holy custom among our fore fathers, when at the ringing to Prayer on the Eve before: the Husbandman would give over his labour in the field, and the Tradesman his work in the Shop, and go to Evening Prayer in the Church, to prepare their souls: that their minds might more cheerfully attend God's worship on the Sabbath day.  
2 To possess● that night, thy vessel in holiness and honour: 
Exod. 19.15 1 Cor. 7.5. Gen. 35.2. 1 Thes. 4.4. 1 Sam. 21.5  that thou mayst present thy Soul more purely in the sight of GOD the next morning.  
3 To rise up early in the morning on the Sabbath day. 
Exod. 19.16 Psal. 92.2. Eccles. 417.  Be careful therefore to rise sooner on this day, then on other days: by how much the service of GOD is to be preferred before all earthly businesses. For there is no Master to serve so good as God: and in the end, no work shall be better rewarded then his service.  
4 When thou art up, consider with thyself what an impure sinner thou art; and into what an holy place thou goest to appear, before the most holy GOD, who seeth thy heart, and hateth all impurity and hypocrisy. Examine thyself therefore before thou goest to Church, what grievous sins thou hast committed the week past; confess them unto God, and earnestly pray for the pardon and forgiveness of them. And so reconcile thyself with God in Christ: Renew thy vows to walk more conscionably, and pray for an increase of those graces, which thou hast, and a supply of those which thou wantest. But especially pray, that thou mayst have Grace to hear the Word of God read and preached with profit: and that thou mayst receive the holy Sacrament with comfort (If it be a Communion day:) that God by his holy Spirit would assist the Preacher to speak something that may ●ill thy sin, 
Col. 4.3.  and comfort thy soul: which thou mayst do in this or the like sort.     

A Morning Prayer for the Sabbath day.  
O Lord most high, 
Psal. 91.1.2.5.  O God eternal, all whose Works are glorious, and whose Thoughts are very deep: there can be no better thing, then to praise thy Name, and to declare thy loving kindness in the morning, on thy holy and blessed Sabbath day. For it is thy will and commandment, that we should sanctify this day in thy service and praise: and in the thankful remembrance, as of the creation of the World by the power of thy Word: so of the redemption of mankind by the death of thy Son. 
1 Chron. 29 11. etc.  Thine (O Lord) I confess, is greatness, and power, and glory, and victory, and praise, for all that is in heaven and earth is thine: Thine is thy Kingdom, O Lord, and thou excellest as head over all: both riches and honour come of thee, and thou reignest over all, and in thine hand is power and strength, and in thine hand it is to make great, and to give grace unto all. Now therefore O my God, I praise thy glorious Name: that whereas I a wretched sinner, having so many ways provoked thy Majesty to anger and displeasure: thou notwithstanding (of thy favour and goodness, passing by my profaneness and infirmities,) hast vouchsafed to add this Sabbath again, unto the number of my days. And vouchsafe O heavenly Father, for the merits of jesus Christ thy Son (whose glorious Resurrection thy whole Church celebrateth this day:) to pardon and forgive me, all my sins and misdeeds. Especially, O Lord, [
* Here thou mayst confess whatsoever sin of the last week clogs thy conscience. ] cleanse my soul from those filthy sins, with the blood of thy most pure and undefiled Lamb, 
john 1.29.  which taketh away the sins of the world. And let thy holy Spirit more and more subdue my corruptions, that I may be renewed after thine own Image, to serve thee in newness of life, and holiness of conversation. And as of thy mercy, thou hast brought me to the beginning of this blessed day: so I beseech thee, make it a day of Reconciliation, betwixt my sinful soul, and thy Divine Majesty. Give me grace to make it a day of Repentance unto thee, that thy goodness may seal it to be a day of pardon unto me: and that I may remember, that the keeping holy of this day, is a Commandment which thine own finger hath written. That on this day, I might meditate on thy glorious works of our Creation and Redemption: and learn how to know and to keep, all the rest of thy holy Laws and Commandments. And when anon, I shall with the rest of the holy Assembly, appear before thy presence in thy house; to offer unto thee our morning sacrifice of praise and Prayer: and to hear what thy Spirit, by the preaching of thy Word, shall speak unto thy Servant: Oh let not my sins stand as a Cloud to stop my Prayers▪ from ascending unto thee; or to keep back thy Grace from descending, by thy Word, into my heart. I know O Lord, and tremble to think, that three parts of the good Seed falls upon bad ground. O let not my heart be like the Highway, 
Mat. 13.1. & Luke 8.25.  which through hardness, and want of true understanding, receives not the Seed, till the evil one cometh, and catcheth it away: nor like to the stony ground, which hearing with joy for a time, falleth away as soon as persecution ariseth for thy Gospel's sake: nor like to the thorny ground, which by the cares of this world, and the deceitfulness of riches, choketh the Word which it heareth, and makes it altogether unfruitful: but that like unto the good ground, I may hear thy Word, with an honest and good heart; understand it, and keep it, and bring forth fruit with patience, in that measure that thy Wisdom shall think meet for thy glory, and mine everlasting comfort. 
Col. 4.3.  Open likewise I beseech thee O Lord, the door of utterance unto thy faithful Servant, whom thou hast sent unto us to open our eyes that we may turn from darkness to light, 
Act. 26.18.  and from the power of Satan, unto God; that we may receive forgiveness of sins, and inheritance among them which are sanctified by Faith in Christ. And give me grace to submit myself unto his ministery, as well when he terrifieth me with judgements; as when he comforteth me with thy Mercies. And that I may have him in singular love for his works sake; because he watcheth for my soul as he that must give an account for the same unto his Master. 
1 Thes. 5.13 Heb. 13.17. 1 Cor. 11.10 Eph. 3.10. 1 Pet. 1.12.  And give me grace to behave myself in the holy Congregation, with comeliness and reverence, as in thy presence, and in the sight of thy holy Angels. Keep me from drowsiness and sleeping, and from all wandering thoughts, and worldly imaginations: sanctify my Memory, that it may be apt to receive and firm to remember those good and profitable doctrines, which shall be taught unto us out of thy Word. And that through the assistance of thy holy spirit, I may put the same lessons in practice for my direction in prosperity, for my consolation in misery, for the amendment of my life, and the glory of thy Name. And that this day, which godless and profane persons spend in there own lusts and pleasures▪ I (as one of thy obedient servants) may make my chief delight to consecrate it to thy glory and honour, 
Esa. 58.13.  not doing mine own ways, nor seeking mine own will, nor speaking a vain word: but that ceasing from the works of sin, as well as from the works of mine ordinary calling: I may through thy blessing, feel in my heart the beginning of that eternal Sabbath, which in unspeakable joy and glory, I shall celebrate with thy Saints and Angels, to thy praise and worship in thy heavenly kingdom for evermore. All which I humbly crave at thy hands, 
Esa. 66.23.  in the name and mediation of my Lord jesus; in that form of prayer which he hath taught me.  Our Father which art in Heaven, etc. 
Having thus in private prepared thine own soul, if thou hast the charge of a Family, call all thy household together, read a Chapter, and pray as in the week days; but remember so to dispatch these private preparations and duties, as that thou and thy family may be in the Church, before the beginning of prayers. Else your private exercises are rather an hindrance than a preparation. And as thou (and thy household) do go in all reverence towards the Church; let every one meditate thus with himself.  

Things to be Meditated as thou goest to the Church.  
1 THat thou art going to the Court of the Lord, and to speak with the great GOD by Prayer; 
Psal. 104.4.  and to hear his Majesty speak unto thee by his Word: and to receive his blessing on thy soul, and thy honest labour in the six days last passed.  
2 Say with thyself by the way, As the Heart braieth for the Rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God: When shall I come and appear before the presence of God? 
Psal. 42.1.2.  For, a day in thy Courts is better than a thousand other where. I had rather be a doorkeeper in the House of my God, 
Psal. 84.10  then to dwell in the Tabernacles of wickedness. Therefore I will come into thy House in the multitude of thy mercies, 
Psal. 5.8.  and in thy fear will I worship toward thine holy Temple.  
3 As thou interest into the Church, say; How fearful is this place? this is 〈◊〉 other but the house of GOD; 
Gen. 28.26.17.  this is the gate of Heaven. Surely, 
1 Cor. 14.25  the Lord is in this place. God is in this people indeed, and prostrating with thy face downward, being come to thy place, say, O Lord, 
Psal. 26.8.  I have loved the habitation of thy house, & the place where thy honour dwelleth: One thing therefore have I desired of thee, that I will require, 
Psal. 27.4.  even that I may dwell in thy house all the days of my life, to behold thy beauty, and to visit thy temple, therefore will I offer in thy Tabernacle sacrifices of joy, 
Psal. 27.6.  I will sing and praise the Lord. Hearken unto my voice, O Lord, when I cry; have mercy also upon me, and hear me. Doubtless, kindness, and mercy shall follow me all the days of my life, 
Psal. 23.6.  and I shall remain a long season in the house of the lord And this is that preparation or looking to our feet, whereto Solomon adviseth us, before we enter into the House of God. 
Eccl. 4.17.    

The second sort of duties, which are to be performed, at the time of the holy Assembly.  
WHen prayers begin, lay aside thine own private Meditations; and let thine heart join with the Minister, and the whole Church, as being one body of Christ; 
1 Cor. 12.12 Act. 2.2.46. & 4.32,  and because that GOD is the God of order, he will have all things to be done in the Church, with one heart and accord: and the exercises of the Church are common and public. It is therefore an ignorant pride, for a man to think his own private prayers more effectual, than the public prayers of the whole Church. 
Eccle. 5.1.  Solomon therefore adviseth a man not to be rash, to utter a thing in the Church before God. Pray therefore when the Church prayeth, sing when they sing, and in the action of kneeling, standing, sitting, 
Eze. 46.10. Psal. 110.3.  and such indifferent ceremonies (for the avoiding of scandal, the continuance of charity and in testimony of thine obedience) 
* Cum Romam venio, Jeiuno Sabbato: cum hîc sum, non jeiuno. Sic & tu, ad quam fortè Ecclesiam veneris, eius morem serva, si cuiquam non vis esse scandalo, nec quemquam tibi. Amb. consil. August. ep. ad januar.  conform thyself to the manner of the Church wherein thou livest.  
Whilst the Preacher is expounding and applying the word of the Lord: look upon him; for it is a great help to stir up thine attention, and to keep thee from wandering thoughts, so the eyes of all that were in the Synagogues, 
Luk. 4.20.  are said to be fastened on Christ whilst he preached: and that all the people hanged upon him when they heard him. 
Luk. 19.48.  Remember that thou art there as one of Christ's Disciples, to learn the knowledge of salvation, by the remission of sins, through the tender mercy God. Luk. 77.  
Be not therefore in the School of Christ, like an idle boy in a Grammar school, that often heareth, but never learneth his lesson: and still goeth to School, but profiteth nothing. Thou hatest it in a child; Christ detesteth it in thee. To the end therefore, that thou mayest the better profit by hearing, mark:  
1 The coherence and explication of the Text.  
2 The chief sum or scope of the holy Ghost in that Text.  
3 The division or parts of the Text.  
4 The doctrines, and in every doctrine, the proofs, the reasons, and uses thereof.  
A method of all others, easiest for the people (being accustomed thereto) to help them to remember the Sermon; and therefore much wished to be put in practice of all faithful Pastors, who desire to edify their people in the knowledge of God, and his true Religion.  
If the Preachers method be too curious or confused; then labour to remember.  
1 How many things he taught, which thou knewest not before; and be thankful.  
2 What sins he reproved, whereof thy conscience tells thee that thou art guilty; and therefore must be amended.  
3 What virtues he exhorteth unto, which are not so perfect in thee; and therefore endeavour to practise them with more zeal and diligence.  
But in hearing, apply every speech as spoken to thyself, 
Isa. 2.3. Act. 10.33. 1 Chr. 17.25 Gal. 4.14. 1 Thes. 2.13.  rather by GOD then by man: and labour not so much to hear the words of the Preacher sounding in thine ear: as to feel the operation of the spirit, working in thy heart: therefore it is said so often, Let him that hath an ear, 
Apoc. 2.7.  hear what the spirit speaks to the Church. And, did not our hearts burxe within us, 
Luk. 24.32.  whilst he opened unto us the Scriptures? And thus to hear the Word, hath a blessing promised thereto. 
Luk. 11.28. Rom. 15.16.  It is the acceptablest sacrificing of ourselves unto God. It is the surest note of Christ's Saints. 
Deut. 33.3.  The truest mark of Christ's sheep: 
joh. 10.27. joh. 8.47. & 18.37.  the apparantest sign of Gods elect: the very blood as it were, which uniteth us to be the spiritual kindred, 
Luk. 8.21. Mark. 3.35.  brethren and sisters of the Son of God. This is the best Art of memory for a good hearer.  
When the Sermon is ended.  
1 Beware thou depart not like the nine Lepers, till that for thine instruction, to saving health; thou hast returned thanks and praise to GOD by an after prayer, and singing of a Psalm: and when the blessing is pronounced▪ 
Eze. 46.10.  stand up to receive thy part therein, and hear it; as if Christ himself (whose Minister he is) did pronounce the same unto thee, for in this case it is true, He that heareth you, 
Luk. 10.16.  heareth me: and the Sabbath day is blessed, because GOD hath appointed it to be the day, wherein by the mouth of his Ministers, 
Numb. 6.23.27.  he will bless his people, which hear his word, and glorify his Name. For though the Sabbath day in itself be no more blessed than the other six days; yet (because the Lord hath appointed it to holy uses above others) it doth as far excel the other days of the week, as the consecrated bread (which we receive at the Lord Table) doth the common Bread which we eat at our own Table.  
2 If it be a Communion day, draw near to the Lords Table, in the Wedding Garment of a faithful and penitent heart, to be partaker of so holy a banquet.  
And when Baptism is to be administered, stay and behold it with all reverent attention, that so thou mayst, First, show thy reverence to God's ordinance. Secondly, that thou mayst the better consider thine own engraffing into the visible body of Christ's Church: and how thou performest the vows of thy new Covenant. Thirdly, that thou mayst repay thy debts in praying for the Infant, which is to be baptised (as other Christians did in the like case for thee:) that God would give him the inward effects of Baptism by his Blood and Spirit. Four'thly, that thou mayst assist the Church in praising God for graffing another member into his Mystical Body. Fiftly, that thou mayst prove whether the effects of Christ's death killeth sin in thee; and whether thou be raised to newness of life by the virtue of his Resurrection: and so to be humbled for wants, and to be thankful for his grace. Sixtly, to show thyself to be a Freeman of Christ's Corporation: having a voice or consent in the admission of others into that holy society.  
3 If there be any Collection for the poor, 
1 Cor. 16.1. 2 Cor. 9.5.6.7. etc.  freely without grudging, bestow thine Alms as GOD hath blessed thee with ability.  
And thus far of the duties to be performed in the holy assembly.   

Now of the third sort of duties after the holy Assembly.  
AS thou returnest home, or when thou art entered into thy house, meditate a little while upon those things, which thou hast heard. And as the clean beasts which chew the cud: 
Leuit. 11.3.  so must thou bring again to thy remembrance, that which thou hast heard in the Church. And then kneeling down, turn all to a prayer, beseeching GOD to give such a blessing to those things, which thou hast heard: that they may be a direction to thy life; and a consolation unto thy Soul: 
Psal. 119.11.  for till the Word be made thus our own; and as it were close hidden in our hearts, we are in danger, 
Mat. 13.19.  lest Satan steal it away, and we shall receive no profit thereby. And when thou goest to dinner, in that reverend and thankful manner before prescribed; remember according to thine ability to have one or more poor Christians, whose hungry bowels may be refreshed with thy meat: imitating holy job, who protested that he did never eat his morsels alone, 
job 31.17.18.  without the good company of the poor and fatherless: this is the Commandment of Christ our Master, Luke 14.13. Or at leastwise, send some part of thy dinner to the poor, 
Hest. 9.22. Deut. 15.10. etc.  who lies sick in the backe-lane without any food. For this will bring a blessing upon all thy works and labours; and it will one day more rejoice thy soul; than it doth now refresh his body, when Christ shall say unto thee, 
Mat. 25.35. etc. 40. If thou be a private man either perform these holy duties by thyself, or join with some godly Family in the performance of them.  O blessed child of God I was: an hungered, and thou gavest not ●eate, etc. And forasmuch as thou hast done it for my sake, to the least of these my Brethren, I take it in as good part, as if thou hadst done it to mine own self.  
When dinner is ended, and the Lord praised; call thy family together examine what they have learned in the Sermon: commend them that do well, yet discourage not them whose memories or capacities are weaker: 
Acts 17.11. Heb. 5.14. Mat. 26.30. jam. 5.13.  but rather help them, for their will and minds may be as good. Turn to the proofs which the Preacher alleged, and rub those good things over their memories again. Then sing a Psalm or more. If time permit, thou mayst teach and examine them in some part of the Catechism, conferring every point with the proofs of the holy Scripture. 
Deut. 6.7.20 Heb. 6.1.  This will both increase our knowledge, and sha●pen our memory: seeing by experience we find, that in every trade, they who are most exercised, are ever best expert. But in any wise, 
Heb. 5.14.  remember so to dispose all these private exercises, as that thou mayst be with the first in the holy congregation at the Evening exercise; where behave thyself in the like devotion and reverence, as was prescribed for the holy Exercise of the morning.  
After Evening Prayer, and at thy Supper, behave thyself, in the like religious and holy manner, as was formerly prescribed. And either before, or after Supper, if the season of the year and weather doth serve:  

Psal. 92.5. & 19.1. etc. & 8.1.3. etc. Rom. 1.19.20.  1 Walk into the fields, and meditate upon the Works of God: for in every creature thou mayst read, as in an open Book, 
Praesentem narrat quaelibet Herba Deum.  the Wisdom, Power, Providence, and Goodness of Almighty God: and how that none is able to make all these things in the variety of their forms, 
Isay 40.26.  virtues, beauties, life, motions, and qualities, but our most glorious God.  
2 Consider how gracious he is that made all these things to serve us. 
Psal. 8.   
3 Take occasion hereby, to stir up both thyself and others, to admire and adore his Power, Wisdom, and Goodness: and to think what ungrateful wretches we are, if we will not (in all obedience) serve and honour him.  
4 If any neighbour be sick, 
Mat. 25.35. james 5.14. etc.  or in any heaviness, go to visit him. If any be fallen at variance, help to reconcile them.  
To conclude, three sorts of works may lawfully be done on the Sabbath day.  
1 Works of Piety, which either directly concern the Service of God, though they be performed by bodily labour: as under the Law, the Priests did labour in killing, 
Mat. 12.5.  and dressing the Sacrifices, and burning them on the Altar. And Christians under the Gospel, when they travail far to the places of God's Worship: 
Act. 1.12.  it is but a Sabbath days journey, like to that of the Shunamite, 
2 Reg. 4.22.  who travailed from home, to hear the Prophet on the Sabbath day, because she had no teaching near her own dwelling. And the Preacher, though he laboureth in the sweat of his brows, to the wearying of his body, yet he doth but a Sabbath days work. For the holy end sanctifieth the work, as the temple did the Gold, or the Altar the gift thereon. 
Mat. 23.17.19.  Or else such bodily labour, whereby the people of God are assembled to his worship, as the sounding of Trumpets under the Law, 
Num. 10.2.3  or the ringing of Bells under the Gospel.  
2 Works of Charity, as to 
a 1 Reg. 19.8 Mark 3.4.  save the life of a man, or 
b Math. 12.11.  of a beast, to 
c Luk. 13.15  fodder, water, and dress cattle. To make honest 
d Mat. 12.1.  provision of meat and drink, to refresh ourselves, and to 
e Hest. 9.22. 1 Cor. 11.22.34.  relieve the poor: to visit the sick, to make 
f 1 Cor. 16.1  collections for the poor, and such like.  
3 Works of necessity, not feigned, but present and imminent, and such as could not be prevented before, nor cannot be deferred unto another day. As to resist the invasion of Enemies, or the robberies of thieves, to quench the rage of Fire: and for Physicians to staunch, or let blood, or to cure any other desperate disease: and for Midwives to help women in labour: Mariners may do their labour: Soldiers being assailed may fight: and 
* Nuncius praecepti excipitur à Sabbato. jud. Comment. sup. Num. 13 3.  Posts may ride for the public good, and such like. On these or the like occasions, a man may lawfully work. Yea, and when they are called, they may upon any of these occasions, go out of the Church, and from the holy exercises of the Word and Sacraments: provided always, that they be humbled, that such occasions falls out upon that day and time: And that they take no Money for their pains on that day, but only for their stuff, as in the fear of God, & conscience of his commandment.  
When the time of rest approacheth, retire thyself to some private place: and knowing, that in the state of corruption no man living can sanctify a Sabbath in that Spiritual manner that he should: but that he commits many breaches thereof, in his thoughts, words, and deeds: humbly crave pardon for thy defects, and reconcile thyself unto God, with this, or the like, Evening Sacrifice.    

A private Evening Prayer for the Lords day.  
O 
a Isai. 6.3.  Holy, holy, holy, Lord God of Sabbaoth! Suffer me who am but 
b Gen. 18.27  dust & ashes, to speak unto thy most glorious Majesty. I know that thou art a 
c Heb. 12.29.  consuming fire. I acknowledge that I am but withered 
d job 21.18  stubble, my 
e Psal. 51.3.  sins are in my sight, and Satan 
f Zach. 3.1.1  stands at my right hand to accuse me for them. I come not to excuse, but to 
g 1 Cor. 11.31.  judge myself worthy of all those judgements, which thy justice might most justly inflict upon me a wretched creature, for my sins and transgressions. The number of them is so great, the nature of them is so grievous, that they make me seem vile in mine own eyes, 
2 Sam. 6.22.  how much more loathsome in thy sight? I confess they make me so far from being worthy to be called thy Son, 
Luk. 15.21.  that I am altogether unworthy to have the name of thy meanest servant. And if thou shouldest but recompense me according to my desert, 
Psal. 106.17.  the earth (as weary of such a sinful burden) should open her mouth and swallow me up, like one of Dathans' family, 
2 Pet. 2.4.  into the bottomless pit of hell. For if thou didst not spare the natural branches, those Angels of glorious excellency; but hurledst them down from the heavenly habitations, into the pains of hellish darkness, to be kept unto damnation, when they sinned but once against thy Majesty? and didst expel our first Parents out of Paradise, 
Gen. 3.23.  when they did but transgress one of thy laws? Alas, what vengeance may I expect, who have not offended in one sin only, 
Rom. 2.5.  heaping daily sin upon sin, without any true repentance, drinking iniquity as it were water, 
job 15.16.  ever pouring in, but never pouring out any filthiness: and have trangressed not one, but all thy holy laws and commandments. Yea this present day, which thou hast straightly commanded me to keep holy, to thy praise and worship, I have not so religiously kept and observed, nor prepared my soul in that holiness and chastity of heart, as was fit, to meet thy blessed Majesty in the holy assembly of thy Saints. I have not attended to the preaching of thy word, nor to the administration of thy Sacraments, with that humility, reverence, and devotion, that I should. For though I was present at those holy exercises in my body; yet Lord I was overtaken with much drowsiness; and when I was awake, my mind was so distracted and carried away with vain and worldly thoughts: that my soul seemed to be absent, and out of the Church. I have not so duly (as I should) meditated with myself, nor conferred with my Family, upon those good instructions, which we have heard and received out of thy holy word, by the public Ministry. For default whereof, Satan hath stolen the most part of these instructions out of my heart: and I wretched creature have forgotten them, as though they had never been heard. And my family doth not thrive in knowledge and sanctification under my government as they should. Though I know, where many of my poor brethren live in want and necessity, and some in pain, and comfortless: yet I have not remembered to relieve, the one with my alms, nor the other with consolations: but I have feasted myself, and satisfied mine own lusts. I have spent the most part of the day, in idle talk, vain sports, and exercises: Yea Lord I have etc. 
* Here confess whatsoever fault thou hast done that day by omission or commission, and then fetching from thy heart a deep sigh, say.  And for all these my sins, my conscience cries guilty, thy law condemns me: and I am in thy hand to receive the sentence and curse that is due to the wilful breach of so holy a commandment. But what if I am by thy Law condemned? yet, Lord, thy Gospel assures me that thy mercy is above all thy works: 
Psal. 145.9. jam. 2.13.  that thy grace transcends thy Law: and thy goodness delighteth there to reign, where sins do most abound. 
Rom. 5.20.  in the multitude therefore of thy mercies and merits of jesus Christ my Saviour, I beseech thee O Lord (who despisest not the sighing of a contrite heart, nor desirest the death of a penitent sinner) to pardon and forgive me all those my sins, and all the errors of this day, 
Eze. 33.11.  and of my whole life: and free my soul from that curse and judgement which is due unto me for them. Thou that didst justify the contrite Publican for four words of confession, 
Luk. 1.18. etc.  and receivedst the Prodigal child (when he had spent all the stock of thy grace) into favour upon his repentance: pardon my sins likewise, O Lord, and suffer me not to perish for my transgressions. Oh spare me and receive me into thy favour again. Wilt thou O Lord reject me, who hast received all Publicans, harlots, and sinners, 
Mat. 21.31.32.  that upon repentance sued to thee for grace? Shall I alone be excluded from thy mercy? far be it from me to think so: For thou art the same GOD of mercy unto me, that thou wast unto them, and thy compassions never fail. 
Lam. 3.22.  Wherefore O Lord deal not with me after my merits, but according to thy great mercy. Execute not thy severe justice against me a sinner: but exercise thy long sufferance in forbearing thine own creature. I have nothing to present unto thee for a satisfaction, but only the bloody wounds, and bitter death and passion, which thy blessed Son, my only Saviour hath suffered for me. Him (in whom only thou art well pleased.) I offer unto thee for all my sins, wherewith thou art displeased. He is my Mediator, the request of whose blood, speaking better things then that of Abel, 
Heb. 12.24.  thy mercy can never gainsay. Illuminate my understanding, and sanctify my heart with thy holy spirit that may bring to my remembrance, all those good and profitable lessons, which this day, and at other times have been taught me out of thy holy word; that I may remember thy commandments, to keep them; thy judgements, to avoid them; and thy sweet promises, to rely upon them in time of misery and distress. And now, O Lord, I resign myself to thy most holy will: Oh receive me into thy favour: and so draw me by thy grace unto thyself, that I may as well be thine by love and imitation, as by calling and creation. And give me grace so to keep holy thy Sabbaths' in this life: as that (when this life is ended) I may with all thy Saints and Angels, celebrate an eternal Sabbath of joys, and praise, to the honour of thy most glorious name, in thy heavenly Kingdom for evermore. Amen.  
And then calling thy family together; shut up the Sabbath with the Meditations and Prayers before prescribed for thy Family. And the Lord will give thee that night a more sweet and quiet rest then ordinary, and prosper thee the better in all the labours of the week following.  
Thus far of the ordinary practice of Piety, both in private and public.   

Now followeth the extraordinary Practice of Piety, whereby God is glorified in our lives.  
THe extraordinary practice of Piety consists, either in Fasting, or in Feasting.  
1 Of the Practice of Piety in Fasting. 
jeiunium.   
There are divers kinds of Fasting: First, 
1 Coactum.  a constrained Fast, as when men either have not food to eat, as in the 
a 2 Kin. 6.26  Famine of Samaria. or having food cannot eat it for heaviness or sickness, as it befell them who were in the 
b Acts 27.33  Ship with Saint Paul. This is rather Famine, then Fasting.  
Secondly, A natural Fast, 
2 Physicum. Nihil periculosiùs habitudine corporis extremè bona: detrahenda sunt ergo per jeiunium redundantia, ne natura suo podere fracta succumbat. Basil. hom. 1.  which we undertake Physically for the health of our body.  
Thirdly, 
* 3 Politicum.  A civil Fast, which the Magistrate enjoineth for the better maintenance of the Commonwealth, that by using Fish as well as Flesh, there may be greater plenty of both.  

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

5 Quotidianum.  Fiftly, A daily Fast, when a man is careful to use the creatures of GOD with such moderation; that he is not made heavier, but more cheerful, to serve God, and to do the duties of his calling. This is specially to be observed, of 
c Tim. 3.3. Tit. 2.3. Pro. 31.4.5.  Ministers and judges.  
Sixtly, A religious Fast, which a man voluntarily undertakes, 
6 Religiosum.  
2 Cor. 6.4.6  to make his body and soul the fitter to pray more fervently unto GOD, upon some extraordinary occasion. And of this fast only we are to treat. The Religious Fast is of two sorts, either private or public.  

1 Of a private Fast.  
THat we may rightly perform a private Fast, four things are to be observed: first, the Author: secondly the Time, and Occasion: thirdly, the Manner: fourthly, the Ends of private Fasting.  

1 Of the Author.  
The first that ordained Fasting was God himself in Paradise: 
jeiunium in Paradiso praescriptum est: reverere igitùr I●iunii canitiem. Basil. hom. 1. de jejune.  and it was the first Law that God made, in commanding Adam to abstain from eating the forbidden fruit. GOD would not pronounce nor write his Law without Fasting, 
Exo. 19 & 3. Leuit. 23.  and in his Law commands all his people to Fast. So doth our Saviour Christ teach all his Disciples under the New Testament likewise. 
Mat. 6.17. and 9.15.  By religious Fasting a man comes nearest the life of 
* Qui ieiunat Angelorum ritu vivit: & dum paucissimis contentus est similitudinem cum illis assequitur. Basil. hom. 1. de jejune.  Angels, and to do Gods will on earth, as it is done in heaven. Yea, Nature seemeth to teach man this duty, in giving him a little mouth, and a narrower throaete: for, Nature is content with a little, Grace with less. Neither doth Nature and Grace agree in any one act better, 
Naturae o● parvum & gu●tur arct●̄ homini dedit.  then in this exercise of religious Fasting: for it strengtheneth the memory, and cleareth the mind: illuminateth the understanding, and bridleth the affections: mortifieth the flesh, and preserveth chastity: preventeth sickness, and continueth health: it delivereth from evils, and procureth all kind of blessings.  
By breaking this Fast▪ 
Quamdiù ieiunavit Adam, in Paradis● suit, comedit, & erectus est. Hierom.  the Serpent overthrew the first Adam, so that he lost Paradise. But by keeping a Fast the second Adam vanquished the Serpent, and restored us into Heaven. Fasting was she who covered No●h safe in the Ark: whom Intemperance uncovered, and left stark naked in the Vineyard. By fasting Lot quenched the flame of Sodom, whom drunkenness scorched with the fire of Incest. Religious Fasting and talking with GOD, made Moses face to shine before men: when Idolatrous eating and drinking caused the Israelites to appear abominable in the sight of God. It rapt Elias in an Angelical Coach to Heaven: when voluptuous Ahab was sent in a bloody Chariot to Hell. It made. Herod believe that john Baptist should live after death by a blessed resurrection: when after an intemperate life he could promise nothing to himself, but eternal death and destruction. O divine Ordinance of a divine Author!   

2 Of the Time.  

Praeceptum esse jeiunium video, quibus autem diebus non oporteat ieiunare, & quibus oporteat, praecepto Domini vel Apostolorum non invenio definitum. August. ad Cassulan. Ep. 86.  The holy Scripture appoints no time under the new Testament to fast: but leaves it unto Christians own free choice, Rom. 14.3. 1 Cor. 7.5. to fast as occasions shall be offered unto them, Mat. 9.15. As when a man becomes an humble and earnest suitor unto God for the pardon of some gross sin committed, 
Indifferenter ieiunandum, ex arbitrio, non ex imperio novae disciplinae, pro temporibus & causis uniuscuiusque. Tert. advers. Psychic.  or for the prevention of some sin, whereunto a man feels himself by Satan solicited: or to obtain some special blessing which he wants: or to avert some judgement, which a man fears, or is already fallen upon himself or others: or lastly, 
Montanus haereticus primus erat qui ieiuniorum leges praescripsit. Eus. Eccl. hist. li. 5. cap. 18. ex Apollon.  to subdue his flesh unto his spirit, that he may more cheerfully pour forth his Soul unto God by prayer. Upon these occasions a man may fast a 
a Leu. 23.32. josh. 7.6. 2 Sam. 3.35.  day or 
b Hest. 4.16.  longer, as his occasion requires, and the constitution of his body, and other needful affairs will permit.   

3 Of the manner of a private Fast.  
The true manner of performing a private Fast, consists partly in outward, partly in inward actions.  
The outward Actions are to abstain, for the time that we fast, First, from all 
c Leuit. 23.28.36. joel 1.14. and 2.15.  worldly business and labour, making our fasting day as it were a Sabbath day; Levit. 23.28. for worldly business will distract our minds from holy devotion.  
Secondly, from all manner of food; yea, from 
d 2 Sam. 3.35 Hezra 10.6. Dan▪ 10.3. Ester 4.16. Acts 9.9.  bread and water, so far as health will permit: 1 That so we may acknowledge our own indignity, as being unworthy both of life, & all the means for the maintenance thereof. 2. That by afflicting the body the soul which followeth the constitution thereof, may be the more humbled. 3. That so we may take a godly 
e 2 Cor. 7.11  revenge upon ourselves, for abusing our liberty in the use of God's Creatures. 4. That by the hunger of our bodies, through want of these earthly things, our Souls may learn to hunger more eagerly after spiritual and heavenly food. 5. To put us in mind that as we abstain from food which is lawful: so we should much more abstain from 
* Quid prodest vacuare corpus ab escis, & animam replere peccatis? Aug. the temp. serm. 46.  Sin, which is altogether unlawful.  
Thirdly, from good and costly 
f Exo. 33.5.6  Apparel: that as the abuse of these puffs us up with pride; so the laying aside their lawful use may witness our humility. And to this end in ancient times they used (especially in public Fasts) to put 
g Hest. 4.1.2 jonas 3.5.6 joel 1.13. Mat. 11.21.  on Sackecloath, or other course apparel. The equity hereof still remaineth; especially in public Fasts, at what time to come into the Assembly with starched bands, crisped hair, brave apparel, and decked with ●lowers or perfumes, argueth a Soul that is neither humbled before GOD, nor ever knew the true use of so holy an exercise.  
Fourthly, from the full measure of 
h 2 Sam. 12.16. joel 1.13. Hest. 4.3.  ordinary sleep. That thou mayst that way also humble the body: and that thy soul may watch and pray to be prepared for the coming of Christ. And if thou wilt break thy-sleepe early and late for worldly gain: how much more shouldest thou do it for the service of God? 
1 Kin. 21.27.  And if Ahab (in imitation of the godly) did in his fast lie in Sackecloath to break his sleep by night; what shall we think of those, who on a fasting day will yield themselves to sleep in the open Church.  
Fiftly, and lastly, from all outward pleasures of our senses. So that as it was not the 
* Si sola gula peccavit, sola ieiunet & sufficit: Si vero peccaverunt & membra caetera, cùr non ieiunent & ipsa? Bern. serm. Quadrag. 3.  throat only that sinned, so must not the throat only be punished: and therefore we must endeavour to make our eyes (as at all times) so especially on that day to fast from beholding vanities: our ears from hearing mirth or Music, but such as may move to mourn: our nostrils from pleasant smells: our tongues from lying, dissembling and slandering: yea, the use of the Marriage bed must be omitted in a religious reverence of the divine Majesty. That so nothing may hinder our true humiliation, but that all may be signs that we are unfeignedly humbled. Thus much of the outward manner.  
2 The inward manner of Fasting consists in two things. 1. Repentance. 2. Prayer.  
Repentance hath two parts. 1. Penitency for sins past: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. Amendment of life in time to come.  
This penitency consists in 3. things. First, an inward insight of sin, and sense of misery. Secondly, a bewailing of thy vile estate. thirdly, an humble and particular confession of all thy known sins.  
1 Of the inward insight of sin▪ and sense of misery.  
This sense and insight will be effected in thee. First, by considering thy sins, especially thy gross sins, according to the circumstances of the time when, place where, manner how, and person with whom it was committed. Secondly, the Majesty of God against whom it was done: and the rather because thou diddest such things against him, since he became a Father unto thee, and bestowed so many sweet blessings in bountiful manner upon thee. Thirdly, in considering the curses which GOD hath threatened for thy sin: how grievously GOD hath plagued others for the same faults; and how that no mea●es in heaven or earth, could deliver thee from being eternally damned for them; had not the Son of God, so lovingly died for thee. Lastly, that if GOD loves thee, he must chasten thee ere it be long with some grievous affliction, unless thou dost prevent him by speedy and unfeigned repentance. Let these and the like considerations, so prick thy heart with sorrow: that melting for remorse within thee: it may be dissolved into a fountain of tears, trickling down thy mournful cheeks. This mourning is the beginning of true fasting: and therefore oft times, 
* Mat. 9.15. Can the children mourn then shall they fast. And Mark and Luke for mourn have fast.  put for fasting; the first and principal part, for the whole action.  
2 Of the bewailing of thine own estate.  
Bewailing or lamentation, 
Examples Psa. 6. & 22. & 38. & 79. & jeremy's Lamentions joel. 2.12.17  is the pouring out of the inward mourning of the heart, by the outward moans of the voice▪ and tears of the eyes. With such filial earnestness and importunity in prayer, as our heavenly father well pleased. 
jer. 31.18.19.20.  Nay, when it is the fruits of his spirit, and the effects of our faith, he cannot be displeased with it. For if he heard the moans which extremity wrung from Ishmael and Hagar; 
Gen. 21.17.  and heareth the cry of the young Ravens, 
job 39.3. Psal. 147.9. Psal. 104.21.  and roaring of Lions; how much rather will he hear the mournful lamentation which his own children make unto him in their misery?  
3 Of the humble confession of sins.  
In this action thou must deal plainly with God, and acknowledge all thine offences not only in general but also in particular: 
1 Sam. 7. Ezr. 9 & Dan. 9 Neh. 1.  this hath been the manner of all God's children in their fasts: First, because that without Confession thou hast no promise of mercy, or forgiveness of sins. Secondly, that so thou mayest acknowledge GOD to be just, 
Prou. 28.13. Ps. 32.3. etc. Psal. 51.4.  and thy self unrighteous. Thirdly, that by the numbering of thy sins, thy heart may be the more humbled and pulled down. Fourthly, that it may appear, that thou art truly penitent: for till GOD hath given thee grace to repent; thou wilt be more ashamed to confess thy fault, then to commit thy sin. The plainer thou dealest in this respect with God; the more gracious will GOD deal with thee, for if thou dost acknowledge thy sins, God is faithful and just to forgive thee thy sins: 
1 joh. 1.7.9.  and the blood of jesus Christ his son will cleanse thee from all thy sins.  
To help thee the better to perform these 3. parts of penitency, thou mayst diligently read such Chapters and portions of the holy Scriptures; as do chiefly concern thy particular sins: that thou mayest see God's curse and judgements on others for the like sins, and be the more humbled thyself.  
Thus far of the first part of Repentance, which is Penitency.  
The other Part, which is Amendment of life: consists, First, in devout Prayer. Secondly, in devout Actions.  
The devout Prayer, which we make in time of fasting, is either, Deprecation of evil, or craving needful good things. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Deprecation of evil is, when thou beseechest GOD, for Christ thy mediator sake, to pardon unto thee those sins which thou hast confessed, and to turn from thee those judgements which are due unto thee for thy sins. And as Benhadad, because he heard, 
1 Ring. 20.31.  That the King of Israel was merciful, prostrated himself unto him with a Rope about his neck; so because thou knowest that the King of heaven is merciful: cast down thyself in his presence, 
Psal. 50.15.  in all true signs of humiliation (especially, seeing he calleth upon thee to come unto him in thy troubles) and doubtless thou shall find him merciful.  
The Craving of needful good things, is, First, a fervent and faithful begging of God to seal, by his spirit, in thy heart, the assurance of the forgiveness of all thy sins? Secondly, 
Phil. 4.6.  to renew thy heart by the holy Ghost, so that sin may daily decay, and righteousness more and more increase in thee. Lastly, in desiring a supply of faith, 
1 Tim. 5.5.  patience, chastity, and all other graces which thou wa●●est: and an increase of those which God of his mercy hath bestowed upon thee already.  
Thus far of Prayer in fasting.  
The devout Actions in fasting, are two. First Avoiding evil. Secondly, doing good.  

1 Of avoiding evil.  
This Abstinence from evil, is that which is chiefly signified by thy abstinence from food, 
Non possum ferre iniquitatem, & interdicti diem. Isai. 1.13.  etc. and is the chief end of fasting, as the Ninivites very well knew. 
jon. 3 8.10.  A day of fast, and not fasting from sin the Lord abhorreth. It is not the vacuity of the stomach: but the 
* Pulchrum est corporis jeiunium, cum sit animus à vitiis ieiunus Hierom. ad Ce lant. Ep. 14. jeiuna à malis actibus abstine à malis sermonibus contine à cogitationibus pessimis. Cyril. in Leu. cap. 10.  purity of the heart that GOD respecteth. If therefore thou wouldst have God to turn from thee the evil of affliction: thou must first turn away from thyself, the evil of transgression. And without this fasting from evil, thy fast savours more noisome to God, 
Isa. 58.2. etc. Zach. 7.5.7.  than thy breath doth to man. This made God so often to reject the fast of the jews. And as thou must endeavour to avoid all sin; so especially that sin wherewith thou hast provoked God, either to shake his rod at thee, or already to lay his chastening hand upon thee. And do this with a resolution, by the assistance of God's grace, never to commit those sins again. 
* Quid prodest tenuari corpus abstinentia, si animus intumescit superbia? Vinum non bibere, & ira inebriari? Carnibus non vesci; & de o'er omni esca sordidiùs egredi maled●ctum aut mendacium. Maximus Epūs.  For what shall it profit a man by abstinence to humble his body; if his mind swells with pride? Or to forbear wine, and strong drink, and to be drunk with wrath and malice? Or to let no flesh go into thy belly, when lies, slanders, and ribaldry (which are worse than any meat) comes out at thy mouth. 
Qui cibis abstinent & mala agunt daemones imitantur, quibus culpa adest & cibus deest. Isidor.  To abstain from meat, and to do mischief, is the Devils fast, who doth evil, and is ever hungry.   

2 Of doing good works.  
The 
* Vis orationem tuam volare ad culum? Fac illi duas alas, jeiunium & eleemosynam. Aug.  good works which as a Christian thou must do every day, but especially, on thy fasting day: are either the works of Piety to GOD, or the works of Charity towards thy brethren.  
First, the works of Piety to GOD, are the Practice of all the former duties, in the sincerity of a good Conscience, and in the sight of God.  
Secondly, the worke● of Charity towards our brethren; are, forgiving wrongs, 
Isa. 58.6. etc.  remitting debts to the poor that are not well able to pay: 
Isay 58.6. etc. Zach. 7.9.10.  but especially in giving Alms to the poor, that want relief and sustenance. Else we shall 
* Qui ieiunat ut parcat, non ad Dei gloriam ieiunat, sed substantiae suae parcit. Chrysost. in Mat.  under pretence of godliness, practise miserableness, like those who will pinch their own bellies to defraud their labouring Servants of their due allowance. As therefore Christ joined Fasting, Prayer, and Alms together in precept: so must thou join them together, 
Mat. 6. Act. 10.30.31.  with Cornelius, in practice. And therefore be sure to give at the least so much to the 
* Non Deo, sed sibi ieiunat qui quae ●d tempus subtrahit, non inopibus subtrahit: sed ventri postmodum offerenda custodit. Greg. in Pastor. ca 44.  poor, on thy Fasting day: as thou wouldst have spent in thine own diet, if thou hadst not fasted that day. And remember, that he that soweth plenteously shall reap plenteously, and that this is a special sowing day. Let thy Fasting so 

2 Cor. 9.6. jeiunium tuum te casliget, sed alterum laetificet. Aug. ser. de temp. 64. Accipiat esuricus Christus, quod ieiuna●s minus accepit Christianus. Aug. the temp. ser. 157  
Beatus qui ieiunat, ut alat pauperem: imitatur enim Christum, qui animam suam posui● pro fratribus suis. Cyril. in Leuit. lib. 10.   afflict thee, that it may refresh a poor Christian, and rejoice that thou hast dined and supped in another: or rather that thou hast feasted hungry Christ in his poor members.  
In giving Alms observe two things: first, the Rules: secondly, the Rewards.  

1 Rules in giving of Alms, and doing good works.  
1 They must be done in obedience of God's Commandments. Not because we think it to be good, but because God requireth us to do such and such a good deed: for such 
a 1 Sam. 15.22.  obedience of the worker, God preferreth before all Sacrifices, and the greatest works.  
2 They must proceed from 
b Heb. 11.6. Rom. 14.23.  Faith, else they cannot please God: nay, without faith the most specious works are but 
* Splendida peccata. August.  shining sins, and pharisees Alms.  
3 Thou must not think by thy good works and Alms, to merit Heaven: for in vain had the Son of GOD shed his blood, if Heaven could have been purchased either for Money or Meat. Thou must therefore seek heavens possession by the purchase of Christ's blood, not by the merits of thine own works. For 
c Rom. 6. ult.  eternal life is the gift of GOD through jesus Christ. Yet every true Christian that believes to be saved, and hopes to come to heaven, must do good works (as the Apostle saith) for necessary uses, which are four.  
First, that 
d 1 Cor. 10.31. 2 Cor. 8.19. Phil. 1.11.  God may be glorified: Secondly, that thou mayst show thyself 
e Luk. 1.74.75.  thankful for thy Redemption. Thirdly, that thou mayst 
f 2 Pet. 1.10.  make sure thine Election unto thyself. Fourthly, that thou mayst 
g Mat. 5.16. Isa. 61.9.  win others, by thy holy devotion, to think the better of thy Christian profession. And for these uses we are said to be 
h Ephes. 2.10  God's Workmanship, created in Christ jesus unto good work, and that God hath ordained us to walk in.  
4 Thou must not give thine alms to impudent Vagabonds, who live in wilful idleness and filthiness: but to the religious and honest poor, who are either sick, or old that they cannot work: or such who work, but their work cannot competently maintain them, seek out these in the back Lanes, and relieve them. But if thou meetest one that asketh an Alms for jesus sake, and knowest him not to be unworthy, deny him not: for it is better to give unto ten Counterfeits, then to suffer Christ to go, in one poor Saint, unrelieved. Look not on the Person, but give thine Alms as unto Christ in the party.   

2 Of the Rewards of Almsdeeds and good works.  
1 Alms are a special means to move God in mercy to turn away his 
i Dan. 4.24.  temporal judgements from us: when we by a true Faith, (that showeth itself by such fruits) do return unto him.  
2 Merciful Almes-givers 
k Luk. 6.35.36.  shall be the Children of the Highest: and be like GOD their Father, who is the 
l 2 Cor. 1.3.  Father of Mercies. They shall be his 
m Luk. 16.1.  Stewards to dispose his goods; his Hands, to distribute his Alms: and if it be so great an honour to be the King's Almoner? how much greater is it to be the God of heavens Almes-giver?  
3 When all this World shall forsake us, then only good Works and good Angels shall accompany us: the one to 
n Apo. 14.13  receive their reward, the other to deliuer● their 
o Luk. 16.22 Psal. 91.11. Heb. 1. ●4.  charge.  
4 Liberality in Alms de●des is our 
p 1 Tim. 6.19  surest foundation in this life, that we shall obtain in eternal life a liberal reward through the Mercy and Merits of Christ.  
Lastly, by Alms deeds we feed and relieve Christ in his Members: and 
q Mat. 25.  Christ at the last day will acknowledge our love, and reward us in his Mercy: and then it shall appear that what we gave to the poor, was not lost, but 
r Pro. 19.17.  lent unto the Lord. What greater motives can a Christian wish, to excite him to be a liberal Almes-giver? Thus far of the Manner of Fasting: Now follow the Ends.     

3 Of the Ends of Fasting.  
The true ends of Fasting, are not to merit God's favour or eternal life (for that we have only of the gift of God through Christ) Nor to place Religion in bodily abstinence (for fasting in itself, is not the worship of GOD, but an help to further us the better to worship God.) But the true ends of fasting are three:  
First, to subdue our 
s Esd. 8.21. 1 Cor. 9.17.  flesh to the Spirit: but not so to 
t 1 Tim. 5.23  weaken our bodies, as that we are made unfit to do the necessary duties of our calling. A good man (saith Solomon) is merciful to his beast, Prou. 12.10. much more to his own body.  
Secondly, that we may more devoutly contemplate Gods holy Will, 
jeiunium orationem roborat, oratio sanctificat jeiunium Bern. ser. de Jeiun.  and fervently 
u joel. 1.17. Nehem. 4. Luke 2.37. 1 Cor. 7.5.  pour forth our souls unto him by prayer: for as there are some kind of Devils, so there are also some kind of sins, which cannot be subdued but by Fasting, joined unto prayer, Mat. 17.22.  
Thirdly, that by our 
x joel 2.18.19. 1 Cor. 11.  serious humiliation, and judging of ourselves; we may escape the judgement of the Lord; not for the merit of our fasting (which is none:) but for the Mercy of God, who hath promised to remove his judgements from us: when we by Fasting, do unfeignedly humble ourselves unto him. And indeed no Child of God ever conscionably used this holy exercise, but in the end he obtained his request at the hand of GOD, both in receiving graces, which he wanted; as appears in the examples of 
y 1 Sam. 7.  Annah, 
z 2 Chro. 20  jehosaphat, 
a Nehem. 1.  Nehemiah, 
b Dan 9  Daniel, 
c Esdr. 8.23.  Esdra, 
d Hest. 9  Hester: as also in turning away judgements threatened, or fallen upon him: as may be seen in the examples of the 
e 1 Sam 7.6.  Israelites, the 
f jonah. 3.  Ninivites, 
g 2 Chron. 12.5 7. etc.  Rehoboam, 
h 1 King. 21.  Acha●, 
i 2 Chron. 32.26.  Ezechia, 
k 2 Cor. 33.18.19.  Manasses. He who gave his dear Son from heaven to the death, to ransom us when we were his Enemies: thinks nothing too dear on Earth, to bestow upon us, when we humble ourselves, being made his reconciled Friends and Children.  
Thus far of the private Fast.    

2 Of the public Fast.  
A Public Fast is, when by the 
a jonah 3.7. 2 Chro. 20.3 Ezra 8.21.  authority of the Magistrate, either the whole Church, within his dominion, or some special congregation (whom it concerneth) do assemble themselves together, to perform the forementioned duties of Humiliation, either for the 
b 1 Sam. 7.5.6 joel 2.15. 2 Chron. 20 jonah. 3. Hest. 4.  removing of some public calamity, threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness: or else for the obtaining of some public blessing, for the good of the 
c Exod. 19 Esdr. 8. Acts 1. & 13 & 14.  Church, as to crave the assistance of his holy Spirit, in the election and ordination of fit and able Pastors, etc. or, for the trial of truth, and execution of justice in matters of difficulty and great importance, etc.  
When any evil is to be removed, the 
d joel. 1.14. Nehem. 8.  Pastors are to lay open unto the people, by the evidence of God's Word, the sins which were the special causes of that calamity: call upon them to repent, and publish unto them the mercies of God in Christ, upon their Repentance. The people must hear the voice of God's Messengers with hearty sorrow for their sins; earnestly beg Pardon in Christ, and promise unfeigned amendment of their life. When any blessing is to be obtained, the Pastors must lay open to the people the necessity of that blessing, and the goodness of GOD, who giveth such graces for the good of men. The People must devoutly pray unto GOD, for bestowing of that Grace, and that he would bless his own means, to his own glory, and the good of his Church. And when the holy Exercise is done, let every Christian have a special care, according to his ability, to 
e Isa. 58.7.10 2 Cor. 9.7. Gal. 2.10.  remember the poor. And whosoever (when just occasion is offered) useth not this holy exercise of Fasting, he may justly suspect, that his heart never yet felt the power of true Christianity.  
So much of Fasting. Now followeth the exercise of holy feasting.    

2 Of the Practice of Piety in holy Feasting.  
HOLY Feasting is a solemn thanksgiving (appointed by authority) to be rendered unto God on some special day, for some extraordinary blessings, or deliverances received. Such among the jews, was the Feast of the Passeover, to remember to praise God for their deliverance out of Egypt's bondage: 
Exod. 12. & 15.  or the feast of Purim, to give thanks for their deliverance from Hamans' conspiracy. 
Hest. 9.19.22.  Such among us are the 5. of August, to praise God for delivering our gracious King, from the bloody conspiracy of the Traitorous Gowries. And the 5. of November, to praise God for the deliverance of the King and the whole State, from the Popish Gunpowder Treason. Such feasts are to be celebrated by a public rehearsal of those special benefits, by spiritual Psalms, and dances, by mutual feasting, and sending presents every man to his neighbour, and by giving gifts to the poor.  
But forasmuch as the benefit of our Redemption was the greatest that man needed from God; or that God ever bestowed upon man: and that the Lords Supper is left by our Redeemer as the chiefest memorial of our Redemption: every Christian should account this holy Supper his chiefest and joyfullest feast in this world. And seeing that as it ministereth to worthy partakers the greatest assurance which they have of their sa●●ation: so it pulleth temporal judgements on the bodies, and (without Repentance) eternal damnation on the souls of them who receive it unworthily. Let us see how a Christian may best fit himself, to be a due partaker of so holy a feast, and to be a worthy guest at so sacred a Supper.   

Meditations concerning the due manner of practising Piety, in receiving the holy Supper of the Lord.  
THough no man living is of himself worthy to be a guest at so holy a banquet; yet it pleaseth GOD of his grace to accept him for a worthy receiver, who endeavoureth to receive that holy mystery, 
2 Thes. 1.11. Col. 1.12. Luk. 20.35. Apo. 3.4.  with that competent measure of reverence that he hath prescribed in his word.  
He that would receive this holy Sacrament with due reverence must conscionably perform 3. sorts of duties. First, those which are to be● one before he receiveth. Secondly, those that are to be done in the receiving. Thirdly, those that are to be done after that he hath received the Sacrament. The first is called, Preparation, the second, Meditation, the third, Action or Practice.  

1 Of Preparation.  
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy Communion, may evidently appear by 5. reasons.  
First, because it is God's commandment. For if he commanded under the pain of death that none uncircumcised should eat the paschal Lamb: 
Exo. 12.48. Exod. 12.6.  nor any circumcised under 4. days preparation: how much greater preparation doth he require, of him that comes to receive the Sacrament of his body and blood, which as it succeed, so doth it exceed by many degrees the Sacrament of the Passeover.  
Secondly, because the example of Christ teacheth us so much: for he washed his Disciples feet before he admitted them to eat of his Supper. 
joh. 13.5.  Signifying how thou shouldest lay aside, all unpureness of heart and uncleanness of life, and be furnished with humility and charity, before thou presumest to taste of his holy Supper.  
Thirdly, because it is the counsel of the holy Ghost. 
1 Cor. 11.28  Let every man examine himself, and so let him eat, etc. And if a man when he is to eat with an earthly Prince, must consider diligently, what is before him; 
Pro. 23.1.2.  and put a knife to his throat, rather th●n commit any rudeness. How much more oughtest thou to prepare thy soul, that thou mayest behave thyself with all fear and reverence when thou art to feast at the holy Table of the Prince of Princes?  
Fourthly, because it hath been ever the practice of all God's Saints, to use holy preparation, before they would meddle with divine Mysteries. David would not go near to God's Altar, till he had first washed his hands in innocency. 
Psal. 26.6.  Much less shouldest thou without due preparation, approach to the Lords Table? Ahimelech would not give, 
1 Sam. 21.4.  nor David and his men would not eat the showbread but on condition that their vessels were holy; how much less shouldest thou presume to eat the Lords bread, or rather the bread which is the Lord, unless the vessel of thy heart be first cleansed by repentance? And if the Lord required joshuah (as he had done Moses before) to put off his shoes, 
Exod. 3.5. josh. 5.15.  in reverence of his holiness, who was present in that place, where he appeared, with a sword in his hand, for the destruction of his enemies; how much rather shouldst thou put off all the affections of thine earthly conversation, when thou comest near that place where Christ appeareth to the eye of thy faith, with wounds in his hands and side, for the redemption of his friends? And for this cause it is said, That the lambs wife hath made herself ready for his marriage. 
Apoc 19.7.  Prepare therefore thyself, if thou wilt in this life be betrothed unto Christ by Sacramental grace: or in heaven married unto him by eternal glory.  
Fiftly, because that God hath ever smitten with fearful judgements, those who have presumed to use his holy ordinances without due fear and preparation. God set a flaming sword in a Cherubin's hand, to smite our first Parents being defiled with sin, if they should attempt to go into Paradise to eat the Sacrament of the tree of life. Fear thou therefore to be smitten with the sword of God's vengeance. If thou presumest to go to the Church with an unpenitent heart, 
Gen. 3.24.  to eat the Sacrament of the Lord of life. God smote 50000. of the Bethshemites for looking irreverently into his Ark, 
1 Sam. 6. 1 Sam. 21. 2 Chr. 26.18 etc.  and killed Vzza with sudden death, for but rash touching of the Ark, and smote Vziah with a Leapry for meddling with the Priest's office, 
2 Chr. 30.18 etc.  which pertained not unto him. The fear of such a stroke made Ezechias so earnestly to pray unto God, that he would not smite the people that wanted time to prepare themselves as they should to eat the Passeover, and it is said, that the Lord heard Ezechiah, and haled the people, intimating that had it not been for Ezechias prayer, the Lord had smitten the people for their want of due preparation. And the man who came to the Marriage-feast, without his wedding-garment, or examining of himself, was examined of another, and thereupon bound hand and foot and cast into utter darkness, Mat. 22.12. And Saint Paul tells the Corinthians, that for want of this preparation in examining and judging themselves, 
1 Cor. 11.29  before they did eat the Lords Supper, God had sent that fearful sickness among them whereof some were then sick, 
1 Cor. 11.29  others week, and many fallen asleep, that is, taken away by temporal d●●th. Insomuch that the Apostle saith; that every unworthy receiver ea●es his own judgement, 
1 Cor. 11.29  temporal if he reputes, eternal if he reputes not: and that in so heinous a measure, as if he were guilty of the very body and blood of the Lord, 
Vers. 27.  whereof this Sacrament is a holy sign and seal. And Princes punish the indignity offered to their great seal, in as deep a measure as that which is done to their own Persons whom it representeth: and how heinous the guiltiness of Christ's blood is, may appear by the misery of the jews ever since they wished his blood to be on them and their Children. 
Mat. 27.25.  But then thou wilt say. It were safer to abstain from coming at all to the holy Communion. Not so; for God hath threatened to punish the wilful neglect of his sacraments, with eternal damnation both of body and soul. And it is the Commandment of Christ; Take, eat, do this in remembrance of me: 
Numb. 9.13. Heb. 2.3. Mat. 26. 1 Cor. 11.  and he will have his Commandment under the penalty of his Curse obeyed. And seeing that this Sacrament was the greatest token of Christ's love, which he left at his end to his friends, 
john 13.1.  whom he loved to the end: Therefore the neglect and contempt of this Sacrament, must argue the contempt and neglect of his love and bloodshedding, 
Heb. 10.28.29.  than which no sin in 〈◊〉 account can seem more heinous. Nothing hinders why thou mayst not come freely to the Lords Table; but because thou hadst rather want the love of God, then leave thy filthy sins. Oh come, but come a guest prepared for the Lords Table; seeing they are blessed, 
Apoc. 19.9.  who are called to the lambs Supper. 
Efficacia Eucharistiae non aequaeliter se habet, quoaed omnes fideles, sed pro ratione fidei communicantium. Origen.  O come, but come prepared; because the efficacy of this Sacrament is received according to the proportion of the Faith of the Receiver.  
This preparation consists in the serious consideration of three things: first, of the Worthiness of the Sacrament, which is termed ●o discern the Lords Body: secondly, of thine own Unworthiness, which is to judge thyself: thirdly, of the means, whereby thou mayst become a worthy Receiver, called communication of the Lords body.  

1 Of the worthiness of the Sacrament.  
THE worthiness of this Sacrament is considered three ways: first, by the Majesty of the Author ordaining: secondly, by the Preciousness of the Parts whereof it consisteth: thirdly, by the Excellency of the Ends for which it was ordained.  

1 Of the Author of the Sacrament.  
The Author was not any Saint or Angel, but our Lord jesus the eternal Son of God: for it pertaineth to Christ only, under the New Testament to institute a Sacrament, because he only can promise and perform the grace that it signifieth. And we are charged to 
* Mat. 17.5.  hear no voice but his in the church. How sacred should we esteem the Ordinance that proceedeth from so divine an Author!   

2 Of the parts of the Sacrament.  
The parts of this blessed Sacrament are three: first, the Earthly signs signifying: secondly, the divine Word sanctifying: thirdly, the heavenly graces signified.  
First, the earthly Signs are 
a 1 Cor. 11.23. etc. Prou. 9.5.  Bread and Wine, in number two, but one in use.  
Secondly, the divine Word, is the word of Christ's Institution, pronounced with prayers and blessings, by a 
b Heb. 5.4. Num. 16.40. 1 Cor. 10.16  lawful Minister. The Bread and Wine without the word are nothing but as they were before, 
Eucharistiae Sacramentum non de aliorum manu, quam praesidentium sumimus, Tert. lib. de Coron, cap. 3.  but when the Word cometh to those Elements, than they are made a Sacrament, and GOD is present with his own ordinance, and ready to perform whatsoever he doth promise. The divine words of blessing do not change or annihilate the 
* Qui est à terra panis percipiens vocationem Domini, non iam communis panis est, sed Eucharistia, ex duabus rebus constans, terrenâ & coelesti. Iren. lib. 4. cap. 30.  substance of the bread and wine: (for if their substance did not remain, it could be no Sacrament:) but it changeth them in use and in name. For, that which was before but common bread and wine to nourish men's Bodies, is after the blessing destinated to an holy use, 
Per Sacramentum corporis & sanguinis Domini divinae efficimur consortes naturae, & tamen esse non desinit substantia vel natura panis & vini. Gelasius cont. Eutic.  for the feeding of the Souls of Christians: and where before they were called but Bread and Wine; they are now called by the name of those holy things which they signify, The body and blood of Christ, the better to draw our minds from those outward Elements to the heavenly graces, which by the sight of our bodies they represent to the spiritual eyes of our faith. Neither did CHRIST direct these words, 
Christus visibilia symbolae corporis & sanguinis appellatione honoravit, non naturam mutans, sed gratiam naturae ad●ciens. Theodoret. Dialog. 1.  This is my Body, this is my Blood, to the Bread and Wine, but to his Disciples, as appears by the words going before; Take ye, eat ye. Neither is the Bread his Body, but in the same sense that the Cup is the New Testament, viz. by a Sacramental Metonymy. And Mark notes plainly, that the words, This is my Blood, etc. was not pronounced by our Saviour till after that all his Disciples had drunken of the Cup. Mar. 14.23.24. And afterwards in respect of the natural substance thereof, he calls that the fruit of the vine, which in respect of the spiritual signification thereof▪ he had before termed his Blood, verse 25. After the manner of terming all Sacraments. And Christ bids us, not to MAKE him, but to do this in remembrance of him, and he bids us eat, not simply his body, but his body as it was then broken, and his blood shed: which Saint Paul expounds to be but the Communion of Christ's body, and the 
c 1 Cor 10.16.  communion of his blood, that is, an effectual pledge that we are partakers of Christ, and of all the merits of his body and blood. And by the frequent use of this Communion, Paul will have us to 
d 1 Cor. 11.26.  make a show of the Lords death till he come 
e Acts 3.21. Acts 1.11. Heb. 8.21.  from heaven: and till we, as 
f Mat. 24.27 28.  Eagles, shall be caught up into the 
g 1 Thes. 4.17.  Air to meet him who is the blessed Carkeiss and life of our souls.  
Thirdly, the spiritual graces are likewise two, the Body of Christ, as it was (with the feeling of God's anger due to us) crucified: and his blood as it was (in the like sort) shed for the remission of our sins. They are also in number two, but in use one, viz. whole Christ, with all his benefits offered to all, and given indeed to the faithful. These are the three internal parts of this blessed Sacrament, the Sign, the Word, and the Grace. The Sign without this Word, or this Word without the Sign, can do nothing: and both conjoined are unprofitable without the Grace signified: but all three concurring make an effectual Sacrament to a worthy Receiver. Some receive the outward sign without the spiritual grace, as judas, who (as Austen saith) received the bread of the Lord, but not the Bread which was the Lord. Some receive the spiritual grace without the outward sign as the Saint-Theefe on the Cross, and innumerable of the faithful, who dying desire it, but cannot receive it through some external impediments: but the worthy Receivers to their comfort receive both in the Lord's Supper.  
Christ chose Bread and Wine, (rather than any other Elements) to be the outward signs in this blessed Sacrament: first, because they are easiest for all sorts to attain unto: secondly, to teach us, that as man's temporal life is chiefly nourished by 
* David calls Bread the strength of man's heart, Psal. 104.15. Isay, the stay of bread, Chap. 3.1. Ezechiel, the staff of bread. Chap. 4.16. Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bread, and cherished by wine: so are our souls by his body and blood sustained and quickened unto eternal life. He appointed Wine with the Bread, to be the outward sign in this Sacrament, to teach us: first, that as the perfect nourishment of man's Body consists both of meat and drink: so Christ is unto our souls not in part but in perfection both salvation and nourishment: secondly, that by seeing the Sacramental Wine apart from the Bread, we should remember how all his precious blood was spilled out of his blessed body for the remission of our sins. The outward Signs the Pastor gives in the Church, and thou dost eat with the mouth of thy body: the spiritual grace Christ reacheth from Heaven, and thou must eat it with the mouth of thy Faith.   

3 Of the Ends for which this holy Sacrament was ordained.  
The excellent and admirable Ends or fruits, for which this blessed Sacrament was ordained, are seven.  

Of the first end of the Lords Supper.  
1 To keep Christians in a continual 
a Mat. 26.16 1 Cor. 11.26  remembrance of that propitiatory sacrifice, 
1 Cor. 11.26  which Christ once for all offered by his death upon the cross to reconcile us unto God. Do this (saith Christ) in remembrance of me. And (saith the Apostle) As oft as ye shall eat this bread, 
Gal. 3.1.  and drink this cup, ye do show the Lords death, till he come. And he saith, that (by this Sacrament, and the preaching of the word) jesus Christ was so evidently set forth before the eyes of the Galathians as if he had been crucified among them. For the whole action representeth Christ's death: the breaking of the bread blessed, the crucifying of his blessed body, and the pouring forth of the sanctified wine, the shedding of his holy blood. Christ was once in himself really offered: 
Heb. 9.26. & 10.12. & 1.3. Quotidiè nobis Christus crucifigitur. Aug. in Psa. 95.  but as oft as this Sacrament is celebrated: so oft is he spiritually offered by the faithful.  
Hence the Lords Supper is called a propitiatory sacrifice, not preperly and really, but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  figuratively, because it is a memorial of that propitiatory Sacrifice, which Christ offered upon the Crosse. And to distinguish it from that real sacrifice, the Fathers call it the 
a Incruentum sacrificium. If it be unbloody, because it is void of blood, them is it not Chrs. natural body: If because it is offered without shedding of blood, then is it not available for the remission of sins. Heb. 9.22.  unbloody Sacrifice. It is also called the Eucharist, because that the Church in this action offereth unto God the sacrifice of praise and thanksgiving for her redemption, effected by the true and only expiatory sacrifice of Christ upon the Crosse. If the sight of Moabs' King, 
Christo cum patre & spir. Sancto sacrificium panis & vini in fide & charitate▪ sancta Ecclesia Catholicae offerre non cessat. Aug. de fid. ad Pet. diac. cap. 19 Cum frangitur hostia dum sanguis de chalice in ora fidelium funditur quid aliud quam Dominici corporis in cruse immolatio eiusque sanguinis de latere effusio designatur? Can. dist. 2. de conse cap. cum frangitur. 37.  sacrificing on his walls his own son to move his gods to rescue his life, 2 King. 3.27. moved the assailing Kings to such pity, that they ceased their assault, and raised their siege; how should the spiritual sight of God the Father, sacrificing on the Cross his only begotten son, to save thy soul, move thee to love God thy Redeemer: and to leave sin that could not in justice be expiated by any meaner ransom?   

Of the second end of the Lords Supper.  
2 To confirm our faith, for God by this Sacrament doth signify and seal unto us from heaven, that according to the promise and new covenant which he hath made in Christ, he will truly receive into his grace and mercy all penitent believers who duly receive this holy Sacrament: and that for the merits of the death and passion of Christ, he will as verily forgive them all their sins: as they are made partakers of this Sacrament. In this respect the holy Sacrament is called, the seal of the new Covenant and remission of sins. 
Rom. 4.11. Mat. 26.28. 1 Cor. 11.25  In our greatest doubts, we may therefore, receiving this Sacrament, undoubtedly say with Sampsons' mother, If the Lord would kill us, 
judg. 13.23.  he would not have received a burnt offering and a meat-offering at our hands, neither would he have showed all these things, nor would at this time have told us such things as these.   

Of the 3. end of the Lords Supper.  
3 To be a pledge and symbol of the most near & effectual communion which Christians have with Christ. The cup of blessing which we bless, 
1 Cor. 10.16  is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? that is, a most effectual sign and pledge of our Communion with Christ. 
joh. 14.16.23. 1 Cor. 6.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 15.5. Eph. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This union is called, abiding in us; joining to the Lord; dwelling in our hearts: and set forth in the holy Scriptures, by divers Similes. First of the Vine and branches, Secondly, of the head and body. Thirdly, 
Eph. 6.35. Col. 1.18. Rom. 12.4.5 Eph. 2.19.20. 1 Cor. 10.17 Eph. 5.31.32 Apo. 21.2.  of the foundation and building. Fourthly, of one Loaf confected of many grains. Fiftly, of the matrimonial union twixt man and wife, and such like. And it is threefold betwixt Christ and Christians. The first is natural, betwixt our human nature, and Christ's divine nature in the person of the word. The second is mystical, betwixt our persons absent from the Lord, and the person of Christ God and Man, into one mystical body. The third is celestial, betwixt our persons present with the Lord, and the person of Christ in a body glorified; these three conjunctions depend each upon other. For had not our nature been first hypostatically united to the nature of GOD in the second person; we could never have been united to Christ in a mystical body. And if we be not in this life (though absent) united to Christ by a mystical union; we shall never have communion of glory with him in his heavenly presence. The mystical communion (chiefly here meant) is wrought betwixt Christ and us by the Spirit of Christ apprehending us, and by our faith (stirred up by the same spirit) apprehending Christ again. Both which, Saint Paul doth most lively express, I follow after, 
Phil. 3.12.  If that I may apprehend that for which also I am apprehended of Christ jesus. How can he fall away that holdeth, and is so firmly holden? This union he shall best understand in his mind, who doth most feel it in his heart. But of all other times this union is best felt and most confirmed; when we do duly receive the Lord's Supper. For than we shall sensibly feel our hearts knit unto Christ, and the desires of our souls drawn by faith and the holy Ghost, as by the cords of love, nearer and nearer to his holiness.  
From this Communion with Christ there followeth to the faithful many unspeakable benefits.  

2 Cor. 5.21. Rom. 4.25. 1 Pet. 2.24. Phil. 3.9.  As first, Christ took by imputation all their sins and guiltiness upon him to satisfy God's justice for them: and he freely gives, by imputation, unto us all, his righteousness in this life, and all his right unto eternal life when this is ended. And counteth all the good or ill that is done unto us, 
Mat. 25.35. Act. 9.4. Mat. 25.45. Zach. 2.8.  as done unto his own person.  
Secondly, their floweth from Christ's nature into our nature, united to him, the lively spirit, and breath of grace, which reneweth us to a spiritual life, 
Eph. 4.23.24 Rom. 8.29.  and so sanctifieth our minds, wills, and affections, that we daily grow more and more conformable to the Image of Christ.  
Thirdly, he bestoweth upon them all saving graces, necessary to attain eternal life, as the sense of God's love, the assurance of our election, 
2 Cor. 3.18. joh. 15.5. joh. 1.16.  with regeneration, justification, and grace to do good works, till we come to live with him in his heavenly kingdom. 
2 Cor. 8.1.4 6.7.19.  This should teach all true Christians to keep themselves as the undefiled members of Christ's holy body, and to beware of all uncleanness and filthiness, knowing that they live in Christ, or rather that Christ liveth in them. From this union with Christ, (sealed unto us by the Lord's Supper) Saint Paul draweth arguments to withdraw the Corinthians from the pollution both of Idolatry 1 Cor. 10.16. and Adultery. 1 Cor. 16.15.16. etc.  
Lastly, from the former Communion twixt Christ and Christians, there flows an other communion twixt Christians among themselves. Which is also lively represented by the Sacrament of the Lords Supper: in that the whole Church being many, do all communicate of one bread, in that holy action. We being many are one bread and one body: 
1 Cor. 10.17  for we are all partakers of that one bread; that, as the bread which we eat in the Sacrament is but one though it be confected of many grains; so all the faithful, though they be many, yet are they but one mystical body, under one head, which is Christ. Our Saviour prayed 5. times in that prayer which he made after his last Supper, 
joh. 17.11.21.22.23.26  that his Disciples might be one: to teach us at once, how much this unity pleaseth him. This union betwixt the faithful, is so ample, that no distance of place can part it; so strong that death cannot dissolve it; so durable, that time cannot wear it out; so effectual, that it breeds a fervent love betwixt those who never saw one another's face. And this conjunction of Souls, is termed the Communion of Saints, 
2 Cor. 4.13.  which Christ's effecteth by 7. special means. First, by governing them all by one and the same holy Spirit. Secondly, by enduing them all with one and the same faith. 
Eph. 4.5.  Thirdly, by shedding abroad his own 
a Rom. 5.5.  love into all their hearts. Fiftly, by 
b Tit. 3.5. Ephe. 4.5.  regenerating them all by one and the same Baptism. Sixtly, by 
c 1 Cor. 10.17. 1 Cor. 11.33  nourishing them all with one and the same spiritual food. seventhly, by being one 
d Col. 1.18. and 22.  quickening Head▪ of that one Body of his Church, which he reconciled to GOD in the body of his flesh. Hence it was that the multitude of Believers in the Primitive 
e Act. 4.32.  Church 〈◊〉 of one heart, and of one soul, in truth, affection, and compassion. And this should teach Christ 〈◊〉 to love one another, seeing they are all members of the same holy and mystical body, whereof Christ is He●d. And therefore they should have all a Christian Sympathy, and fellow-feeling, to rejoice one in another's joy, to condole one in another's grief, to bear with one another's infirmity, and mutually to relieve one another's wants.   

Of the fourth end of the Lords Supper.  
4 To feed the Souls of the faithful in the assured hope of life everlasting: for this Sacrament is a Sign and pledge unto as many as shall receive the same according to Christ's Institution, that he will according to his promise, by the virtue of his crucified body and blood as verily feed our souls to lie eternal, as our bodies are by Bread and Wine nourished to this temporal life. And to this end Christ in the action of the Sacrament, really giveth his very body and blood to every faithful Receiver. Therefore the Sacrament is called the Communion of the Body and Blood of the Lord. 
1 Cor. 10.16  And communication is not of things absent but present: neither were it the Lords Supper, if the Lords Body and Blood were not there. Christ is verily present in the Sacrament, by a double union: whereof the first is spiritual, twixt Christ and the worthy Receiver: the second is Sacramental, twixt the body and blood of Christ, and the outward Signs in the Sacrament. The former is wrought by means that the same holy Spirit dwelling in Christ and in the Faithful, 
* Haec (s●corpus & sanguis Domini) accepta atque hausta, id efficiunt, ut & nos in Christo, & Christus in nobis sit. Hil. lib. 8 de Trin.  incorporateth the Faithful, as Members, unto Christ their Head, and so makes them one with Christ, and partakers of all the Graces, Life, Holiness, and eternal Glory, which is in him: as sure and as verily as they hear the words of the promise, 
I am corpus Christi meo corpori sociatum est, & sanguis eius meas ornavit genas. B. Agn●tis doct. apud Ambros.  and are partakers of the outward Signs of the holy Sacrament. Hence it is that the will of Christ, is a true Christians will: and the Christians life is Christ who liveth in him. Gal. 2.20. If you look to the things that are united; this Union is essential: If to the Truth of this Union; it is real. If to the manner how it is wrought, it is spiritual. It is not our Faith, that makes the Body and Blood of Christ to be present: but the Spirit of Christ dwelling in him and us. Our Faith doth but receive and apply unto our Souls those heavenly graces which are offered in the Sacrament.  
The other, being the Sacramental Union, is not a Physical or local, but a spiritual conjunction of the earthly Signs, which are Bread and Wine, with the heavenly Graces, which are the Body and Blood of Christ in the act of receiving: as if by a mutual relation, they were but one and the same thing. Hence it is, that in the same 
* Corpus non adest cum pane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, simul loco, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est● simul tempore.  instant of time, that the worthy Receiver eateth with his mouth the Bread and Wine of the Lord: he eateth also with the mouth of his Faith, the very Body and Blood of Christ. Not that Christ is brought down from Heaven to the Sacrament; but that the holy Spirit by the Sacrament, lifts up his mind unto Christ, not by any local mutation, but by a devout affection: so that in the 
* Fidem mitte in Coelum, & eum in terris tanquàm praesentem tenuisti. Aug. Epist. 3. ad Volus.  holy contemplation of Faith, he is at that present with Christ, and Christ with him. And thus believing and meditating how Christ his Body was crucified, and his precious Blood shed for the remission of his sins, and the reconciliation of his Soul unto GOD: his Soul is hereby more effectually fed in the assurance of eternal Life, than Bread and Wine can nourish his body to this temporal life. There must be therefore of necessity in the sacrament, both the outward signs, to be visibly seen with the eyes of the body: and the Body and Blood of Christ to be spiritually discerned with the Eye of Faith. But the form how the Holy Ghost makes the Body of Christ being absent from us in place, to be present with us by our union, 
Ephes. 5.32.  S. Paul terms A great Mystery, such as our understanding cannot worthily comprehend. The Sacramental Bread and Wine therefore are not bare signifying Signs, but such as wherewith Christ doth indeed exhibit and give to every worthy Receiver, not only his divine virtue and efficacy: but also his very Body and Blood, as verily, as he gave to his Disciples the Holy Ghost, by the sign of his sacred Breath: or Health to the diseased, by the word of his Mouth, or touch of his hand or garment. And the apprehension by faith is more forcible, than the exquisitest comprehension of Sense or Reason. To conclude this point: this holy Sacrament is that Blessed Bread, which being eaten, opened the Eyes of the 
a Luk. 24.30.31.  Emavites that they knew Christ. This is that Lordly Cup, by which 
b 1 Cor. 12.13.  we are all made to drink into one Spirit. This is that Rock flowing with 
c 1 Sam. 14.27.  honey, that reviveth the fainting spirits of every true jonathan, that tastes it with the mouth of Faith. This is that 
d judg. 7.13.  Barley Loaf, which tumbling from above, strikes down the Tents of the Midianites of infernal darkness. Elias Angelical 
e 1 King. 19.6.7.  Cake and Water preserved him forty days in Horeb: and 
f Psal. 78.24.25. Num. 16.35.  Manna (Angels food,) fed the Israelites forty years in the Wilderness: but this is that 
g john 6.32.33.49.50.  True Bread of life, and heavenly Manna, which if we shall duly eat, will nourish our Souls for ever unto life 
h joh. 6.51.58.  eternal. How should then our Souls make unto Christ that request from a spiritual desire, which the Capernaites did from a carnal motion; 
i john 6.34.  Lord evermore give us this Bread!   

The fifth end of the Lords Supper.  
5 To be an assured pledge unto us of our Resurrection. The Resurrection of a Christian is twofold; first▪ the 
a john 5.25. Rom. 6.4.5.11.  spiritual Resurrection of our Souls, in this life, from the death of Sin, called the first Resurrection: because that by the Trumpet-voyce of Christ, in the preaching of the Gospel, we are raised from the death of sin, to the life of grace: 
b Apoc. 20.6  Blessed and holy is he (saith Saint john) who hath part in the first Resurrection, for on such the second death hath no power. The 
* Hinc apud priscos Sacramentum Baptism● appellabatur, salus, Sacramentum verò Dominici corporis, vita. Aug. lib. 1. de peccatorum meritis. c. 14.  Lord's Supper is both a mean and a pledge unto us of this spi●rituall and first Resurrection. 
c john 6.57.  He that eateth me, even he shall live by me. And then are we fit Guests to 
d john 12.2  sit at the Table with Christ, when like Lazarus▪ we are raised from the death of sin to newness of life.  
The truth of this first resurrection will appear by the motion wherewith they are internally moved: for if, when thou art moved to the duties of Religion, and practise of Piety, thy heart answereth, with Samuel, 
1 Sam. 3.10.  Here I am, Speak Lord for thy servant heareth. 
Psal. 108.1.  And with David, O God my heart is ready. And with Paul; 
Acts 9.6.  Lord, what wilt thou have me to do? Then surely thou art raised from the death of sin, and hast thy part in the first Resurrection: but if thou remainest ignorant of the true grounds of Religion, and findest in thyself a kind of secret loathing of the exercises thereof, and must be drawn, as it were against thy will, to do the works of Piety, etc. then surely thou hast but a name that thou livest, but thou art dead, as Christ told the Angel of the Church of Sardis, 
Apo. 3.1.  and thy Soul is but as salt to keep thy body from stinking.  
Secondly, the corporal Resurrection of our bodies at the last day which is called the second resurrection, which freeth us from the first death. He that eateth my flesh, and drinketh my blood, 
joh. 6.45.  hath eternal life, and I will raise him up at the last day. For this Sacrament 
a Hinc panis & vinum à veteribus nominantur symbola resurrectionis. Canon Nicaenus.  signifieth and sealeth unto us that Christ died and rose again for us, and that his 
b joh. 6.51. Caro Christi non in sese sed in verbo ipsi hypostaticè unito viui●●ca est. Cyr. in joh. 10.13. Et quia est propria caro verbi, cuncta viuifica●●is. Synod. Eph. directa fide ad Regina●. Viu●si●at 1. ratione merit● obedien●i, a quia Christi ●aro pro cred●●tib●s oblata fuit in sacrificium. 2. ratione copulationis nostrae cum Christo, quia non possumus ad Deum vit fontem pertingere, 〈◊〉 carne illa Christi mediant, & quatenus carni illi quasi membra sumus insite. Caro non prod●st. joh. 6.63. ●i. carnalis opinio non conveniens cum mysterio mandacationis carnis Christi.  flesh quickeneth and nourisheth us unto eternal life, and that therefore our bodies shall surely be raised to eternal life at the last day. For seeing our head is risen, all the members of the body shall likewise surely rise again. For how can those bodies which (being the weapons of Righteousness, Rom. 16 13. Temples of the holy Ghost, 1 Cor. 6.19. and Members of Christ) have been 
* Quomodo negane carnem capacem esse resurrectionis, quae sanguine & corpore Christi nutritur? Irenaeus lib. 4. cap. 34.  fed and nourished with the body and blood of the Lord of life: but be raised up again at the last day? And this is the cause that the bodies of the Saints, being dead are so reverently buried and laid to sleep in the Lord. And their burial places are termed, the beds and dormitories of the Saints. The reprobates shall arise at the last day. But by the Almighty power of Christ, as he is judge, bringing them as malefactors out of the goal, to receive their sentence, and deserved execution: but the Elect shall arise by virtue of Christ's resurrection, and of the Communion which they have with him, as with their head. And his resurrection is the 
* Christi resurrectio in qua nostrae innititur communis resurrectionis fide iussor est. Theod.  cause, and assurance of ours. The 
a Mortuum esse Christum etiam Pagani credunt: resurrexisse vero propriae fides est christianorum. Aug. lib. 16. cont. Faust. cap. 19 Tota fiduciae Christianorum est resurrectio mortuorum. Tertul. lib. 5 de resur. Carn.  Resurrection of Christ, is a Christians particular faith: the Resurrection of the dead, is the child of God's chiefest confidence. Therefore Christians in the Primitive Church, were wont to salute one another in the morning with these phrases. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Lord is risen: and the other would answer, True. The Lord is risen indeed.   

The sixth end of the Lords Supper.  
6 To seal unto us the assurance of everlasting life. 
Omnium terribilium terribilissimum mors. Arist.  Oh what more wished or loved then life? Or what do all men more, either fear, or abhor, than death? Yet is this first death nothing if it be compared with the second death; neither is this life any thing worth in comparison of the life to come. If therefore thou desirest to be assured of eternal life, prepare thyself to be a worthy receiver of this blessed Sacrament. For our Saviour assureth us, That if any man eat of this bread, 
joh. 6.51.  he shall live for ever: and the bread that I will give, is my flesh, which I will give for the life of the world. He therefore who duly eateth of this holy Sacrament, may truly say, not only, Credo vitam aeternam, I believe the life everlasting: but also, Edo vitam aeternam, I eat life everlasting. And indeed this is the true tree of life▪ which GOD hath planted in the midst of the Paradise of the Church. And whereof he hath promised to give every one that overcometh, to eat. 
Apoc. 2.7.  And this tree of life by infinite degrees excelleth the tree of life, that grew in the Paradise of Eden; for that had his root, in the earth, this from heaven; that gave but life to the body, this to the soul, that did but preserve the life of the living, this restoreth life to the dead. The leaves of this tree healeth the Nation of believers, 
Apoc. 22.6.  and it yields every month a new manner of fruit, which nourisheth them to life everlasting. Oh, blessed are they who often eat of this Sacrament! at least, once every month, taste anew of this renewing fruit, which Christ hath prepared for us at his Table to heal our infirmities, and to confirm our belief of life everlasting▪   

The seventh end of the Lords Supper.  

Milites sacramento erant iurati & obstricti ad praestandam soli Imperatori fidelitat●m & obedientiam. Cicero.  7 To bind all Christians, as it were, by an oath of fidelity, to serve the one only true God: and to admit no other propitiatory sacrifice for sins but that one real sacrifice which by his death, Christ once offered, and by which he finished the sacrifice of the Law, and effected eternal redemption and righteousness, for all believers. And so to remain for ever a public mark of profession, to distinguish Christians from all sects and false religions. And seeing that in the Mass, there is a strange Christ adored, not he that was borne of the Dive Marie: but one that is made of a wafer Cake: and that the offering up of this breaden-god is thrust upon the Church; as a propitiatory sacrifice for the Quick and the dead: all true Christians upon the danger of wilful perjury before the Lord chiefe-Iustice of heaven and earth are to detest the Mass, as that Idol of indignation which is most derogatory to the all-sufficient World-saving-merits of Christ's death and passion. For by receiving the Sacrament of the Lords Supper, we all swear that all real sacrifices are ended by our Lord's death: and that his body and blood once crucified and shed, is the perpetual food and nourishment of our Souls.     

2. How to consider thine own unworthiness.  
A Man shall best perceive his own unworthiness by examining his life according to the ten Commandments of Almighty God. Search therefore what duties thou hast omitted, and what vices thou hast committed, contrary to every one of the Commandments: remembering that without repentance and God's mercy in Christ, 
Deut. 27.26. Gal. 3.10.  the Curse of God (containing all the miseries of this life, and everlasting torments in Hell fire when this is ended) is due to the breach of the least of God's commandments. And having taken a due survey both of thy sins & miseries, retire to some secret place, and there putting thyself in the sight of the judge as a guilty malefactor standing at the Bar to receive his sentence, bowing thy knees to the earth, smiting thy breast with thy fists and bedewing thy cheeks with thy tears, confess thy sins, and humbly ask him mercy and forgiveness, in these or the like words.  

An humble Confession of sins to be made unto God before the receiving of the holy Communion.  
O GOD and heavenly Father, when I consider the goodness which thou hast ever showed unto me, and the wickedness which I have committed against heaven and against thee, 
Luk. 15.  I am ashamed of myself, and confusion seems to cover my face as a vail: for which of thy commandments have I not transgressed? Oh Lord, I stand here guilty of the breach of all thy holy Laws. For the love of my heart hath not so entirely cleaved unto thy Majesty as to vain and earthly things: 
* The 1. Commandment. Deut. 6.5. Mat. 22.37.38. Leuit. 19.14. Psal. 22.5.6. Psal. 38.8.  I have not feared thy judgements to deter me from sins, nor trusted to thy promises, to keep from doubting of my temporal, or from despairing of mine eternal state. 
* The 2. Commandment. Deut. 12.32. Mat. 15.9.  I have made the rule of thy divine worship, to be what my mind thought fit, not what thy word prescribed: finding my heart more prone to remember my blessed Saviour in a painted picture of man's devise: rather than to behold him crucified in his Word and Sacraments after his own ordinance. 
Gal. 3.1.  Where 
* The 3 Commandment.  I should never use thy name (whereat all knees do bow) but with religious reverence, 
Phil. 2.10. Eccl. 4.17. 1 King. 19.10. jer. 5.2.  nor any part of thy worship, without due preparation and zeal: I have blasphemously abused thy holy name to rash and customary oaths, yea I have used oaths by thy sacred name, as false covers of my filthy sins. And I have been present at thy service oft times more for ceremony then conscience, 
here confess thy rash & false swearing.  and to please men, more than to please thee, my gracious God.  

* The 4. Commandment.  Where I should sanctify thy Sabath day, by being present at the public exercises of the Church, 
Act. 20.7.  and by meditating privately on the word and works of GOD, and by visiting the sick, 
1 Cor. 16.2.  and relieving of my poor brethren. Alas, 
Here confess thy traveling on the sabbath, and thy leaving the holy exercise, to go to sporting or feasting.  I have thought those holy Exercises a burden, because they hindered my vain sports: yea, I have spent many of thy Sabbaths, in my own profane pleasures, without being present at any part of thy divine worship.  
Where I should have given all due reverence to my Natural, Ecclesiastical, 
The 5. Commandment.  and Politic Parents, I have not showed that measure of duty and affection to my Parents which their care and kindness hath deserved. I have not had thy Ministers in such singular love for their works sake, as I ought, 
1 Thes. 5.13 Gal. 4.15.  but I have taunted at their zeal, and hated them because they reproved me justly. 
Here confess thy disobedience to thy Parents, Ministers Magistrates, Masters or Tutors.  And I have carried myself contemptuously against my Magistrates & Ministers, though I knew that it is thine ordinance, that I should be obedient unto them.  

The 6. Commandment.  Where I should be 
* Pro. 19.11.  slow to wrath, and 
a Eph. 4.31. Mat. 5.44.  ready to forgive offences, and not suffered the Sun to go down upon my wrath, but to do good for evil, loving my very enemies for thy sake: 
Here confess thy hastiness & fury: & if thou hast been any way the cause of any man's death unjustly or cruelly.  I alas, for one sorry word have burst out into open rage, & harbouring thoughts of mischief in my heart, I have preferred to feed on mine own malice, rather than to eat of thy holy Supper.  

The 7. Commandment. 1 Thes. 4.3. etc.  Where I should keep my mind from all filthy lusts, and my body from all uncleanness: O Lord, 
Rom. 6.13.  I have defiled both, and made my heart a Cage of all impure thoughts, 
Here confess unto God thy secret pollutions, fornication or adultery, if Satan hath so far prevailed over thee.  and my mind a very Sty of the unclean Spirit. Yea, the remedy which thou Lord hast ordained for continency, could not contain me within the bounds of Chastity: for by doting on beauty, whose ground is but dust, Satan hath bewitched my flesh to lust after strange flesh.  
Where I should have lived in uprightness, 
The 8. Commandment.  giving every man his due: being contented with mine own estate: 
Ephes. 4.28.  and living conscionably in my lawful calling, 
Luke 6.34.35.  should be ready (according to mine ability) to lend and give unto the poor: o Lord, 
Leuit. 25.35  I have by oppression, 
Here confess if thou hast secretly stolen or openly robbed any thing, or hast detained from any fatherless child that which is his by right.  extortion, Bribes, cavillation, and other indirect dealings under pretence of my Calling and Office, robbed and purloined from my fellow Christians: yea, I have deceived and suffered Christ where I was trusted, many a time, in his poor members, to stand hungry, cold, & naked at my door, and hungry, cold, and naked to go away succourless, as he came: and when the leanness of his cheeks pleaded pity, the hardness of my heart, would show no compassion.  

The 9 Commandment. Zach. 8.16.  Where I should have made conscience to speak the truth in simplicity, without any falsehood, 
Mat. 10.16.  prudently judging aright, 
1 Cor. 13.7. Mat. 1.18.19  and charitably construing all things in the best part: and should have defended the good name and credit of my neighbour: alas (vile wretch that I am) I have belied and slandered my fellow-Brother, 
Psal. 50.20.  and as soon as I heard an ill report, 
Psal. 15.3.  I made my tongue the instrument of the Devil, to blazon that abroad unto others, before I knew the truth of it myself. 
Here confess if thou hast belied or slandered thy neighbour, or not spoken the truth to clear his innocency, when thou wast called thereto.  I was so far from speaking a good word, in defence of his good name: that it tickled my heart in secret, to hear one that I envied, to be taxed with such a blemish, though I knew that otherwise, the graces of God shined in him▪ in abundant measure. I made ●ests of officious, and advantage of pernicious lies: herein showing myself a right Cretian, 
Tit. 1.12.  rather than an upright Christian.  

The 10. Commandment. Heb. 13.5. 1 Tim. 6.6. Phil. 4.11.12  And lastly (O Lord) where I should have rested fully contented with that portion which thy Majesty thought meetest to bestow upon me in this Pilgrimage: and rejoiced in an others good, as in mine own: Alas my life hath been nothing else but a greedy lusting after this neighbour's house, and that neighbour's land: yea, secretly wishing such a man dead, that I might have his living or office, coveting rather those things which thou hast bestowed on another, rather than being thankful for that which thou hast given unto myself. Thus I O Lord, who am a carnal sinner, 
Rom. 7.  and sold under sin, have transgressed all thy holy and spiritual commandments from the first to the last, from the greatest unto the least, and here I stand guilty before thy judgement-seate of all the breaches of all thy laws, and therefore liable to thy Curse, and to all the miseries that justice can pour forth upon so cursed a creature. And whither shall I go for deliverance from this misery? Angels blush at my rebellion, and will not help me. Men are guilty of the like transgression, and cannot help themselves. Shall I then despair with Cain, or make away myself with judas? No Lord: for that were but to end the miseries of this life, and to begin the endless torments of Hell: I will rather appeal to thy Throne of Grace, 
Heb. 4.  where Mercy reigns to pardon abounding sins, and out of the depth of my miseries, 
Psal. 130.1.  I will cry, with David, for the depth of thy mercies. Though thou shouldest kill me with afflictions; 
job. 1.12.  yet will I, like job, put my trust in thee. Though thou shouldest drown me in the Sea of thy displeasure, 
jon. 2.2.  with jonas, yet will I catch such hold on thy Mercy, that I will be taken up dead, clasping her with both my hands. And though thou shouldest cast me into the bowels of Hell, as jonas into the Belly of the Whale: yet from thence would I cry unto thee; O God the Father of Heaven, O jesus Christ the Redeemer of the World, O Holy Ghost my Sanctifier, three Persons, and one eternal God, have mercy upon me a miserable sinner. And seeing the goodness of thine own nature first moved thee to send thine only begotten Son, to die for my sins, that by his death I might be reconciled to thy Majesty: O reject not now my penitent Soul, who being displeased with herself for sin, desireth to return to serve and please thee in newness of life, and reach from Heaven thy helping hand to save me thy poor servant, who am (like Peter) ready to sink in the Sea of my sins and misery. Wash away the multitude of my sins, with the merits of that blood which I believe that thou hast so abundantly shed for penitent sinners.  
And now that I am to receive this day the blessed Sacrament of thy precious body and blood; O Lord I beseech thee, let thy holy Spirit, by thy Sacrament, seal unto my soul, that by the merits of thy Death and Passion all my sins are so freely and fully remitted and forgiven, that the curses and judgements which my sins have deserved, may never have power either to confound me in this life, or to condemn me in the world which is to come. For my steadfast faith is, that thou hast died for my sins, 
Rom. 4. ult.  and risen again for my justification. This I believe, O Lord help mine unbelief. Work in me likewise I beseech thee, an unfeigned Repentance, that I may heartily bewail my former sins, and loathe them, and serve thee hence forth in newness of life, and greater measure of holy devotion. And let my soul never forget the infinite love of so sweet a Saviour, that hath laid down his life to redeem so vile a Sinner. And grant Lord that having received these seals and pledges of my Communion with thee; thou mayst henceforth so dwell by thy Spirit in me, that I so live by Faith in thee: and that I may walk all the days of my life, in godliness and piety towards thee, and in Christian love and charity towards all my neighbours: that living in thy fear, I may die in thy favour, and after death be made partaker of eternal life, through jesus Christ, my Lord and only Saviour. Amen.    

3 Of the means whereby thou mayst become a worthy Receiver.  
THese Means are duties of two sorts; the former respecting GOD, the later our Neighbour: Those which respect GOD are three; first, sound knowledge: secondly, true faith: thirdly, unfeigned repentance. That which respecteth our neighbour is but one, sincere Charity.  


1 Of sound knowledge requisite in a worthy communicant.  
Sound knowledge is a sanctified understanding of the first Principles of Religion. 
Heb. 6.1.2. joh. 17.3. 1 Tim. 2.4. 1 Cor. 11.29 2 Cor. 13.5.  As first, of the Trinity of Persons in the unity of the Godhead. Secondly, of the Creation of Man and his fall. Thirdly, of the curse and misery due to sin. Fourthly, of the natures and offices of Christ, and redemption by faith in his death: especially of the doctrine of the Sacraments sealing the same unto us. For as an house cannot be built unless the foundation be first laid; no more can Religion stand, unless it be first grounded upon the certain knowledge of God's word. Secondly, if we know not Gods will, we can neither believe nor do the same. For as worldly businesses, cannot be done, but by them who have skill therein; so without knowledge must men be much more ignorant in divine and spiritual matters. And yet in temporal things, a man may do much by the light of nature. But in religious mysteries, the more we rely upon natural reason, 
1 Cor. 2.14. Rom. 8.7.  the further we are from comprehending spiritual truth. Which discovers the fearful estate of those who receive without knowledge, and the more fearful estate of those Pastors who minister unto them without catechizing.   

2 Of sincere faith, required to make a worthy communicant.  
Sincere faith is not a bare knowledge of the Scriptures, & first grounds of Religion, (for that; 
jam. 3.19. Heb. 4.2.  Devils and Reprobates have in an excellent measure, and do believe it and tremble.) But a true persuasion, as of all those things whatsoever the Lord hath revealed in his word: so also a particular application unto a man's own soul, of all the promises of mercy which God hath made in Christ to all believing sinners. And consequently, that Christ and all his merits do belong unto him as well as to any other. For first, if we have not the righteousness of Faith, 
Rom. 4.11.  the Sacrament seals nothing unto us, and every man in the Lord's Supper, receiveth so much as he believeth. Secondly, because that without Faith we communicating on earth, cannot apprehend Christ in heaven. For as he dwelleth in us by faith, 
Ephes. 3.17.  so by faith, we must likewise eat him. Thirdly, because that without faith we cannot be persuaded in our consciences that our receiving is acceptable unto God. 
Heb. 11.6. Rom. 14.23.    

3 Of unfeigned repentance requisite for a true Communicant.  
True Repentance is a holy change of the mind, 
Isa. 55.7. Ezech 33.11  when upon the feeling sight of God's mercy, 
Act. 26.19. Act. 3.19. Luk. 1.74.75  and of a man's own misery, he turneth from all his known and secret sins to serve God in holiness and righteousness, all the rest of his days. For as he that is glutted with meat is not apt to eat bread: so he that is stuffed with sins, is not fit to receive Christ. And a conscience defiled with wilful filthiness, 
Ha. 2.13.14. Tit. 1.15.  makes the use of all holy things unholy unto us. Our sacrificed spotless Passeover cannot be eaten with the sour leaven of malice and wickedness, saith Paul, 1 Cor. 5.8. Neither can the old bottles of our corrupt and impure consciences, retain the new wine of Christ's precious blood, as our Saviour saith, Mar. 2.22. We must therefore truly repent, if we will be worthy partakers.    

2 The duties to be performed in respect of our neighbour, is Charity.  
Charity is a hearty forgiving of others who have offended us, and after reconciliation, an outward unfeigned testifying of the inward affections of our hearts by gestures, words, and deeds, as oft as we meet, and occasion is offered. For first, without love to our neighbour, 
Mat. 5.23.24.  no sacrifice is acceptable unto God. Secondly, because one chief end wherefore the Lords Supper was ordained, is, to confirm Christians love one towards an other. 
joh. 13.14.34.35.  Thirdly, no man can assure himself that his own sins are forgiven of God, if his heart cannot yield to forgive the faults of men that have offended him. 
Mat. 6.12.14.15. & 18.35.  Thus far of the first sort of duties which we are to perform before we come to the Lords Table, called Preparation.     

2 Of the second sort of duties which a worthy Communicant is to perform at the receiving of the Lords Supper, called Meditation.  
THis exercise of spiritual Meditation consists in divers points.  
First, when the Sermon is ended, and the banquet of the Lords Supper begins to be celebrated: meditate with thyself how thou art invited by Christ, to be a guest at his holy table, 
Matth. 22. 1 Pet. 1.  and how lovingly he inviteth thee; Ho, every one that thirsteth, 
Isa. 55.1.2.  come ye to the waters of life, etc. Come, buy wine and milk, without money, and without price, eat ye that which is good, let your soul delight itself in fatness. 
Mat. 26.26.27.28. etc.  Take ye, eat ye, This is my body, which was broken for you, drink ye all of this, for this is my blood which was shed for the remission of your sins. What greater honour can be vouchsafed then to be admitted to sit at the Lords own Table? What better fare can be afforded then to feed of the Lords own body and blood. If David thought it to be the greatest favour that he could show unto good Barzalla●, 
2 Sam. 19.33  for all the kindness that he showed unto him in his troubles, to offer him, That he should feed with him at his own Table in jerusalem; how much greater favour ought we to account it, when Christ doth indeed feed us in the Church, at his own Table, and that with his own most holy body and blood?  
Secondly, as Abraham, when he went ●p to thy Mount, 
Gen. 22.5.  to sacrifice Isaak his Son, left his Servants beneath in the Valley: so when thou comest to the Spiritual Sacrifice of the Lords Supper, lay aside all earthly thoughts and cogitations: that thou mayst wholly contemplate of Christ, and offer up thy Soul unto him, who sacrificed both his Soul and Body for thee.  
Thirdly, meditate with thyself, how precious and venerable is the Body and Blood of the Son of God, who is the Ruler of Heaven and Earth, the Lord, at whose beck the Angels tremble: and by whom both the quick and dead shall be judged at the last day, and thou among the rest. And how that it is he, who having been crucified for thy sins, offereth now to be received by faith into thy soul. On the other side consider how sinful a Creature thou art: how altogether unworthy of so holy a Guest: how ill deserving to taste of such sacred food; having been conceived in filthiness, and wallowing ever since in the mire of Iniquity: bearing the Name of a Christian, but doing the Works of the Devil; adoring CHRIST, with an, 
* Hail King  ave Rex, in thy mouth, but spitting Oaths in his face, and crucifying him anew with thy graceless actions.  
Fourthly, ponder then with what face darest thou offer to touch so holy a body with such defiled hands; or to drink such precious blood, with so lewd and lying a mouth: or to lodge so blessed a guest, in so unclean a stable? For if the Bethshemites were slain for but looking irreverently, into the Ark of the old Testament, what judgement mayest thou justly expect; who with such i●●ure eyes and heart art come to see and receive the Ark of the New Testament, 
Col. 2.3.9.  in which dwelleth all the fullness of the Godhead, bodily?  
If Vzza for but touching (though not without zeal) the Ark of the Covenant was stricken with sudden death. 
2 Sam. 6.7.  What stroke of divine judgement mayest thou not fear; that so rudely with unclean hands, dost presume to handle the Ark of the eternal Testament, wherein is hid all the treasures of wisdom and knowledge?  
If john Baptist (the holiest man that was borne of a woman) thought himself unworthy to bear his shoes; 
Mat. 3.11.  O Lord, how unworthy is such a profane wretch, as thou art: to eat his holy flesh, and to drink his precious blood!  
If the blessed Apostle S. Peter, seeing but a glimpse of Christ's Almighty Power; thought himself unworthy to stand in the same B●ate with him; how unworthy art thou to sit with Christ, at the same Table, where thou mayst behold the infiniteness of his Grace and Mercy displayed?  
If the Centurion thought that the roof of his house was not worthy to harbour so divine a Guest; 
Mat. 8.8.  what room can there be fit under thy ribs for Christ's holiness to dwell in?  
If the bloud-issued sick woman feared to touch the Hemme of his Garment; how shouldest thou tremble to eat his flesh, and to drink his all-healing blood?  
Yet if thou comest humbly in Faith, Repentance, and Charity, abhorring thy sins past, and purposing unfeignedly to amend thy life henceforth: let not thy former sins affright thee: for they shall be never laid unto thy charge: and this Sacrament shall seal unto thy Soul, that all thy sins, and the judgements due unto them, are fully pardoned, and clean washed away by the blood of Christ. For, this Sacrament was not ordained for them who are perfect; but to help penitent sinners unto perfection: Christ came not to call the righteous, 
Mat. 9.12.13  but sinners to repentance. And he saith, 
Mat. 11.28.  that the whole need not the Physician, but they that are sick. Those hath Christ called, and when they came, them hath he ever helped. Witness the whole Gospel which testifieth: that not one sinner, who came to Christ for mercy, went ever away without his errand. bath thou likewise thy sick Soul in this fountain of Christ's blood, and doubtless according to his promise, Zach. 13.1. thou shalt be healed of all thy sins and uncleanness. Not sinners therefore, but they who are unwilling to repent of their sins, are debarred this Sacrament.  
Fiftly, meditate, that Christ left this Sacrament unto us, as the chiefest token & pledge of his love, not when we would have made him a King, john 6.15. (which might have seemed a requital of kindness) but when judas and the High Priest were conspiring his death (therefore wholly of his mere favour.) When Nathan would show David how entirely the poor man loved his sheep, that was killed by the rich man: he gave her (said he) to eat of his own morsels, and of his own Cup to drink: 2 Sam. 12.3. and must not then the love of Christ to his Church be unspeakable, when he gives her his own flesh to eat, and his own blood to drink, for her spiritual and eternal nourishment? If then there be any love in thine heart; take the Cup of salvation into thy hand, and pledge his love with love again. Psal. 116.11.  
Sixtly, when the Minister beginneth the holy consecration of the Sacrament, then lay aside all praying, reading, and all other cogitations whatsoever; and settle thy meditation only upon those holy actions and rites, which according to Christ's Institution, are used in and about the holy Sacrament. For it hath pleased God (considering our weakness) to appoint those rites as means the better to lift up our minds to the serious contemplation of his heavenly graces.  
When therefore thou seest the Minister putting apart Bread and Wine on the Lord's Table, and consecrating them by Prayers and the rehearsal of Christ's Institution, to be a holy Sacrament of the blessed Body and Blood of Christ: then meditate, how GOD the Father of his mere love to mankind, set apart, and sealed his only begotten Son, to be the all-sufficient means, and only Mediator, to redeem us from sin, and to reconcile us to his grace, and to bring us to his Glory.  
When thou seest the Minister break the Bread, being blessed; thou must meditate that jesus Christ the eternal Son of GOD was put to death, and his blessed Soul and Body (with the sense of God's anger) broken asunder, for thy sins, as verily, as thou now seest the holy Sacrament to be broken before thine eyes. And withal call to mind the heinousness of thy sins, and the greatness of God's hatred against the same: seeing God's justice could not be satisfied but by such a Sacrifice.  
When the Minister hath blessed and broken the Sacrament, and is addressing himself to distribute it: then meditate, The King (who is the Master of the feast) stands at the Table, 
Mat. 22.11.  to see his guests, and looketh upon thee, 
This wedding Garment is righteousness and true holiness. Apoc. 19.8. Ephe. 4.24.  whether thou hast on thee thy Wedding garment: think also that all the holy 
a 1 Cor. 11.10. Ephes. 1. ult.  Angels who attend upon the Elect in the Church, and 
b 1 Pet. 1.12.  do desire to behold the celebration of these holy Mysteries, do observe thy reverence and behaviour. Let thy Soul therefore whilst the Minister bringeth the Sacrament unto thee, offer this or the like short Prayer unto Christ.  

A sweet soliloquy to be said betwixt the Consecration and receiving of the Sacrament.  
IS it true indeed that GOD will dwell on earth? 
1 King. 8.27  behold the Heaven, and the Heaven of Heavens are not able to contain thee, how much more unable is the soul of such a sinful caitiff as I am to receive thee?  
But seeing it is thy blessed pleasure to come thus, to 
a Apo. 3.20.  sup with me, and to 
b joh. 14.23  dwell in me: I cannot for joy but burst out and say, What is man that thou art so mindful of him, and the Son of man that thou so regardest him? What favour soever thou vouchsafest me in the abundance of thy Grace; I will freely confess what I am in the wretchedness of my Nature. I am in a word; a carnal Creature, whose very soul is 
c Rom. 7.14  sold under sin: a wretched man compassed about with 
d Verse 24.  a body of death: yet Lord seeing thou 
e Mat. 9.13. Mat. 11.28.  callest, here I come; and seeing thou callest sinners, I have thrust myself in among the rest; and seeing thou callest all with their heaviest loads, I see no reason why I should stay behind. O Lord I am sick, and whither should I go but unto thee the Physician of my Soul? Thou hast cured many, but never didst thou meet with a more miserable patient: for I am more leprous than Gehazi, more unclean than Magdalene, more blind in Soul, than Bartimeus was in Body: for I have lived all this while and never seen the true light of thy Word. My Soul runs with a greater flux of sin, than was the Hemorisse issue of blood. Mephiboseth was not more lame to go, than my soul is to walk after thee in love. jeroboams Arm was not more withered to strike the Prophet, than my hand is maimed to relieve the poor. Cure me O Lord, and thou shalt do as great a work as in curing them all. And though I have all their sins and sores; yet Lord so abundant is thy grace; so great is thy skill; that if thou wilt, thou canst with a word, forgive the one, and heal the other. And why should I doubt of thy good will, when to save me will cost thee now but one loving smile, who showedst thyself so willing to redeem me, though it should cost thee all thy heart blood, and now offerest so graciously unto me the assured pledge of my redemption, by thy blood? Who am I O Lord God? 
2 Sam. 7.18.  and what is my merit that thou hast bought me with so dear a price? It is merely thy mercy; and I O Lord am not worthy the least of all thy mercies: 
Gen. 32.10.  much less to be a partaker of this holy Sacrament, the greatest Pledge of the greatest mercy that ever thou didst bestow upon those sons of men, whom thou lovest. How might I in respect of mine own unworthiness, cry out for fear at the sight of thy holy Sacrament, as the Philistimes did, 
1 Sam. 4.7.  when they saw the Ark of God come into the assembly. Woe now unto me a sinner; But that thy Angel doth comfort me, as he did the women. Fear thou not, 
Mat. 28.5.  for I know that thou seekest jesus which was crucified. It is thou indeed that my soul seeketh after. And here thou offerest thyself unto me in thy blessed Sacrament. If therefore ELIZABETH thought herself so much honoured at thy presence, 
Lu. 2.43.44.  in the womb of thy blessed mother that the babe sprang in her belly for joy; how should my soul leap within me for joy, now that thou comest by thy holy Sacrament, to dwell in my heart for ever? Oh what an honour is this that not the mother of my Lord, but my Lord himself should come thus to visit me? Indeed, Lord, I confess with the faithful Centurion; that I am not worthy that thou shouldest come under my roof: 
Matth. 8.8.  and that if thou didst but speak the word only, my soul should be saved. Yet seeing it hath pleased the riches of thy grace for the better strengthening of my weakness; to seal thy mercy unto me by thy visible sign, as well as by thy visible word. In all thankful humility my soul speaks unto thee with the blessed Virgin. Behold the handmaid of the Lord, 
Luk. 1.38. Apo. 3.20. Luk. 18.13.  be it unto me according to thy word. Knock thou, Lord, by thy word and Sacraments at the door of my heart, and I will like the Publican with both my fists knock at my breast, as fast as I can that thou mayest enter in: and if the door will not open fast enough; break it open, O Lord, by thine Almighty power, and then enter in and dwell there for ever: that I may have cause with Zacheus to acknowledge that this day salvation is come into my house. 
Luk. 19.9.  And cast out of me, whatsoever shall be offensive unto thee: for I resign the whole possession of my heart unto thy sacred Majesty, entreating that I may not live henceforth, but that thou mayst live in me, speak in me, work in me, and so to govern me by thy spirit that nothing may be pleasing unto me, but that which is acceptable unto thee. That finishing my course in the life of grace, I may afterwards live with thee for ever in thy kingdom of glory. Grant this, O Lord jesus, for the merits of thy death and bloodshedding. Amen.  
When the Minister bringeth towards thee the bread thus blessed and broken; and offering it unto thee, bids thee, Take eat, etc. Then meditate that Christ himself cometh unto thee, & both offereth and giveth indeed unto thy faith, his very body & blood with all the merits of his death and passion▪ to feed thy soul unto eternal life: as surely as the minister offereth & giveth the outward signs that feeds thy body unto this temporal life. The bread of the Lord is given by the Minister but the bread which is the Lord is given by Christ himself.  
When thou takest the bread at the Minister's hand to eat it, 
Sacramentum requirit sacram mentem.  then rouse up thy soul to apprehend Christ by faith, & to apply his merits to heal thy miseries. Embrace him as sweetly with thy faith in the Sacrament: as ever Simeon hugde him with his arms in his swaddling clouts.  
When thou eatest the bread, imagine that thou seest Christ hanging upon the Cross, and by his unspeakable torments, fully satisfying God's justice for thy sins and strive to be as verily partaker of the spiritual grace, as of the elemental signs. For the truth is not absent from the sign, neither doth Christ deceive, when he saith, This is my body, but he giveth himself indeed to every soul that spiritually receives him by faith. For as ours is the same Supper which Christ administered: so is the same Christ verily present at his own Supper, not by any Papal 
* Christ calls it his body, not the sign of his body, because this Sacrament was instituted not only to signify but also to communicate the spiritual graces that they represent. And by the signs to draw our minds▪ to the graces signified. So Euthimius in Mat. 26. Non dixit dominus, haec sutu signa corporis mei sed hoc est corpus meum. Oportet ergo non ad naturam eorum, quae proposita sunt aspicere, sed ad ipsorum virtutem & gratiam.  Transubstantiation, but by a Sacramental participation, 
Non hoc corpus quod videtis manducaturi estis: et bibituri illum sanguinem quem fusuri sunt, qui me crucifigent. Sacramentum aliquod vobis commendavi: spiritualitèr intellectum vivificabit vos. Aug. in Psal. 98. speaking in the person of Christ. The Disciples did not eat Christ corporally and substantially in the first institution no more do we in the reiteration of the same Supper.  whereby he doth truly feed the faithful unto eternal life: not by coming down out of heaven unto thee; but by lifting thee up from the earth unto him. According to that old saying, Sursum corda. Lift up your hearts, and where the carcase is thither will the Eagles res●●t. Mat. 24  
When thou seest the wine brought unto thee apart from the bread: then remember that the blood of jesus Christ was as verily separated from his body upon the Cross for the remission of thy sins. And that this is the seal of that new covenant which GOD hath made to forgive all the sins of all penitent sinners that believe the merits of his blood●heding. For the wine is not a Sacrament of Christ's blood contained in his ●eines: but as it was shed out of his body upon the Cross for the remission of the sins of all that believe in him. 
Mat. 26.28.   
As thou drinkest the wine, and pourest it out of the Cup into thy stomach; meditate and believe that by the merits of that blood which Christ shed upon the Cross, all thy sins are as verily forgiven, as thou hast now drunk this Sacramental Wine, and hast it in thy stomach. And in the instant of drinking settle thy meditation upon Christ▪ as he hanged upon the Cross: as if like Mary and john, thou did see him nailed, and his blood running down his blessed side out of that ghastful wound which the Spear made in his innocent heart: wishing thy mouth closed to his side, that thou mightest receive that precious blood before it fell to the dusty earth. And yet the actual drinking of that real blood with thy mouth; would be nothing so 
* If remission of sins and eternal life had been appropriated to the drinking of the real blood, doubtless john and Mary would have made means to have drunk it. But john ascribes the virtue to believing that it was shed.  effectual, as this Sacramental drinking of that blood, spiritually by Faith. For one of the Soldiers might have drunk that, and been still a reprobate: but whosoever drinketh it spiritually by Faith in the Sacrament, shall surely have the Remission of his sins, and Life everlasting.  
As thou feelest the Sacramental Wine which thou hast drunk, warming thy cold stomach: so endeavour to feel the Holy Ghost cherishing thy soul in the joyful assurance of the forgiveness of all thy sins, by the merits of the blood of Christ. And to this end God giveth every faithful soul together with the Sacramental blood, the holy Ghost to drink. We are all made to drink into one Spirit. 
1 Cor. 12.13  And so lift up thy mind from the contemplation of Christ, as he was crucified upon the Cross: 
Rom. 8.34. Heb. 7.25. Heb. 9.24.  to consider how he now sits in glory at the right hand of his Father, making intercession for thee: by presenting to his Father, the unvaluable me●its of his death, which he once suffered for thee: to appease his justice for the sins which thou dost daily commit against him.  
After thou hast eaten and drunk both the Bread and Wine: labour that as those Sacramental Signs do turn to the nourishment of thy body, and by the digestion of heat become one with thy substance: so by the operation of Faith and the Holy Ghost thou mayst become one with Christ, and Christ with thee: and so mayst feel thy Communion with Christ confirmed and increased daily more and more. That as it is unpossible to separate the Bread and Wine digested into the blood and substance of thy body: so it may be more unpossible to part Christ from thy Soul, or thy Soul from Christ.  

1 Cor. 10.17 unus est panis communi notione Sacramenti, non autem necessario unus numero.  Lastly, as the Bread of the Sacrament, though confected of many grains; yet makes but one Bread: so must thou remember, that though all the faithful are many: yet are they all but one Mystical Body, whereof Christ is Head. And therefore thou must love every Christian as thy self, and a member of thy body.  
Thus far of the duties to be done at the receiving of the holy Sacrament, called Meditation.    

3 Of the duties which we are to perform after receiving of the holy Communion, called Action, or Practise.  
THe duty which we are to perform after the receiving of the L●rds Supper, is called Action or Practice: without which all the rest will minister unto us no comfort.  
This Action consists of two sorts of duties: first, such as we are to perform in the Church: or else, after that we are gone home.  
Those that we are to perform in the Church, are either several, from our own souls: or else, jointly, with the Congregation.  
The several duties which thou must perform from thine own Soul are three: first, thou must be careful (that forasmuch as Christ now dwelleth in thee, therefore) to entertain him in a clean heart, and with pure affections; 
Psal. 18.26.  for, the most holy will be holy with the holy: 
Sancta non nisi sanctè & sanctis.  for if joseph of Arimathia when he had begged of Pilate his dead body to bury it, wrapped it in sweet odours, and fine linen, and laid it in a new Tomb: how much more shouldest thou lodge Christ in a new heart, and perfume his rooms with the odoriferous Incense of Prayers, and all pure affections. If God required Moses to provide a pot of pure gold to keep the Manna that fell in the Wilderness: what a pure heart shouldest thou provide to retain this divine Manna that is come down from Heaven.  
And as thou camest sorrowing like joseph and Mary to seek Christ in the Temple, 
Luke 2.46.  so now having there found him in the midst of his Word and Sacraments, be careful with joy to carry him home with thee as they did.  
And if the man that found but his lost Sheep rejoiced so much; 
Luke 15.6.  how canst thou having found the Saviour of the World but rejoice much more?  
Secondly, thou must offer the Sacrifice of a private thanksgiving unto God for this inestimable grace and mercy: for as this action is common unto the whole Church: so is it applied particularly to every one of the faithful in the Church, and for this particular mercy, every Soul must joyfully offer up a particular Sacrifice of Thanksgiving. For if the Wisemen rejoiced so much when they saw the Star which conducted them unto Christ; and worshipped him so devoutly when he lay, a Babe, in the Manger, and offered unto him their Gold, Myrrh, and Frankincense: how much more shouldest thou rejoice now that thou hast both seen and received this Sacrament, which guideth thy Soul unto him, where he sitteth at the right hand of his father in glory? And thither lifting up thy heart, adore him, and offer up unto him the Gold of a pure Faith, the Myrrh of a mortified heart, and this or the like sweet Incense of Prayer and Thanksgiving.    

A Prayer to be said after the receiving of the Communion.  
WHat shall I render unto thee (O blessed Saviour) for all these blessings, which thou hast so graciously bestowed upon my Soul? how can I sufficiently thank thee, when I can scarce express them? Where thou mightest have made me a Beast, thou madest me a man after thine own Image. When by sin I had lost both thine Image, and myself: thou didst renew in me thine Image by thy Spirit: and didst redeem my Soul by thy blood again: and now thou hast given unto me thy Seal and pledge of my Redemption; nay, thou hast given thyself unto me O blessed Redeemer. Oh what an inestimable treasure of riches, and overflowing Fountain of grace hath he got who hath gained thee! No man ever touched thee by Faith, but thou didst heal him by Grace, for thou art the Author of Salvation, the remedy of all evils, the medicine of the sick, the life of the quick, and the resurrection of the dead. Seemed it a small matter unto thee to appoint thy holy Angels to attend upon so vile a Creature as I am; but that thou wouldst enter thyself into my Soul, there to preserve, nourish and cherish me unto life everlasting?  
If the carkeiss of the dead Prophet could revive a dead man that touched it; 
2 King. 13.21  how much more shall the living body of the Lord of all Prophets, quicken the faithful, in whose heart he dwelleth? And if thou wilt raise my body at the last day out of the dust; how much more wilt thou now revive my Soul which thou hast sanctified with thy Spirit, and purified with thy blood? Oh Lord, what could I more desire, or what couldst thou more bestow upon me, then to give me thy body for meat, thy blood for drink, and to lay down thy Soul for the price of my Redemption? Thou Lord enduredst the pain, and I do reap the profit: I received Pardon, and thou didst bear the punishment. Thy tears were my bathe, thy wounds my weal, and the injustice done to thee, satisfied for the judgement which was due to me. Thus by thy birth thou art become my Brother, by thy death my ransom, by thy mercy my reward, and by thy Sacrament my nourishment. O divine food, by which the sons of men are transformed into the sons of God: so that man's nature dieth, and God's nature liveth and ruleth in us. Indeed all Creatures wondered that the Creator would be enclosed nine months in the Virgin's womb, (though her womb being replenished with the Holy Ghost, was more splendide than the starry Firmament.) But that thou shouldest thus humble thyself to dwell for ever in my heart, which thou foundst more unclean than a dunghill: It is able to make all the Creatures in heaven and earth to stand amazed: But seeing it is thy free grace and mere pleasure thus to enter and to dwell in my heart, I would to GOD that I had so pure a heart, as my heart could wish to entertain thee. And who is fit to entertain Christ? or who though invited would not choose, with Mary, rather to kneel at thy feet, then presume to sit with thee at the Table? Though I want a pure heart for thee to dwell in, yet weeping eyes shall never be wanting to wash thy blessed feet, and to lament my filthy sins. And albeit I cannot weep so many tears as may suffice to wash thy holy feet, yet Lord it is sufficient that thou hast shed blood enough to cleanse my sinful Soul. And I am fully (O Lord) assured that all the dainty fare wherewith the disdainful Pharisie entertained thee at his Table, did not so much please thee as those tears which penitent Mary poured under the table. I would therefore wish with jeremy, that my head were a fountain of tears, that seeing I can by no means yield sufficient thanks for thy love to me; yet I might by continual tears, testify my love unto thee. And though no man is worthy of so infinite a grace: yet this is my comfort, that he is worthy whom thou in favour accountest worthy. And seeing that now of thy mere grace thou hast counted me (among others thy chosen) worthy of this unspeakable favour, & sealed by thy Sacrament the assurance of thy love and the forgiveness of my sins: O Lord confirm thy favour unto thy Servant; and say of me as Isaac did of jacob, 
Gen. 27.33.  I have blessed him, therefore he shall be blessed. And that I may say unto thee, with David, Thou O Lord hast blessed my Soul, 
1 Chron. 1●. 27.  and made it thy house, and it shall be blessed for ever. And seeing it pleased thee to bless the house of Obed-edom, 
2 Sam. 6.11.12.  and all his household, whilst the Ark of the Lord remained in his house: I doubt not but thou wilt much more bless my Soul and Body, and all that do belong unto me, now that it hath pleased thy Majesty of thine own good will to enter under my roof, and to dwell for ever in my poor Cottage. Bless me, O Lord, so, that my sins may wholly be remitted, by thy blood, my conscience sanctified by thy spirit, my mind enlightened by thy truth, my heart guided by thy spirit, and my will, in all things, subdued to thy blessed will and pleasure. Bless me with all graces which I want, and increase in me those good gifts which thou hast already bestowed upon me. And seeing that I hold thee not by the arms, as jacob, wrestling without me; but inwardly dwelling by faith within me: surely, 
Gen. 32.24. etc.  Lord, I will never let thee go, except thou bless me, and give me a new name, a new heart, a new spirit, & strength by the power of God to prevail over sin and Satan. And I beseech thee, O Lord, desire not to depart from me as thou didst from jacob because the day breaketh, and thy grace beginneth to dawn and appear. But I from my soul, humbly with the Emmavites, entreat thee O sweet jesus to abide with me, because it drawneth towards night. For the night of temptation, the night of tribulation, yea my last long night of death appeareth, O blessed Saviour, stay with me therefore now and ever. And if thy presence go not home with me, 
Exod. 33.14  carry me not from hence. Go with me and live with me, and let neither death nor life separate me from thee. Drive me from myself, draw me unto thee. Let me be sick, but sound in thee, and in my weakness let thy strength appear. Let me seem as dead, that thou alone mayest be seen to live in me, so that all my membres, may be but instruments to act thy motions. Set me as a seal upon thine heart, 
Cant. 8.6.  and let thy zeal be settled upon mine, that I may be out of love with all: that I may be only in love with thee. And grant, O Lord, that as thou now vouchsafest me this favour to sit at thy table to receive this Sacrament in thy house of grace: so I may hereafter through thy mercy, 
Luk. 22.30  be received to eat and drink at thy table in thy kingdom of glory. And for thy mercy, I do here with the 4. beasts and 24. Elders cast myself down before thy throne of Grace, acknowledging that it is thou that hast redeemed me with thy blood, 
Apo. 5.9.  and that salvation cometh only from thee. And therefore, unto thee I do yield all praise and glory, 
Apoc. 7.10.11.12.  and wisdom, and thanks, and honour, and power, and might, and majesty, O my Lord, and my God, for evermore. Amen.  
Thirdly, seeing Christ hath sacrificed himself for thee: (and all that thou canst give is too little) therefore thou must offer thyself to be a living, 
Rom. 12.1. Luk. 17.5.  holy, and acceptable sacrifice unto God: by serving him in righteousness and holiness all thy days. Thus Tertullian witnesseth, that in his time, a Christian was known from an other man, only by the holiness and uprightness of his life.  

2 Of the duties which we are to do after the Communion, jointly with the Congregation.  
THe duties to be performed jointly with the Church, are three. First, public thanksgiving, both by prayers and singing of Psalms, 
Ma●. 26 30. Which is probable to have been the 113. Psalm. 1 Cor. 16.1. Heb. 13.16. Rom. 15.25.  thus Christ himself and his Apostles did. Secondly, joining with the church, in giving (every man according to his ability) toward the relief of the poor. This was the manner of the Primitive Churches to make Collections and 
* Qui copiosiores sunt & volunt, pro arbitrio quisqus suo quod visum est, contribuunt: & quod ita colligitur, apud praepositum deponitur: atque inde ille opitulatur pupillis & viduis & qui propter morbum aut aliquam aliam causam egent etc. justin. Martyr. Apolog. 2.  Love-feasts after the Lord's Supper, for the relief of the poor Christians. Thirdly, When thanks and praise is ended: then with all reverence to stand up, and to receive the blessing of God, by the mouth of his Minister, and to receive it, as if thou didst hear God himself pronouncing it unto thee from heaven. For by 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucrum est pietatis nomine facere sumptum. Tertul. Apo. adu. Gent. cap. 39 Num. 6.23.27.  their blessing, God doth bless his people.  
Thus far of the duties to be practised in the Church.  
The duties which thou art to practise after that thou art departed home, are three. First, to observe diligently, whether thou hast truly received CHRIST in the Sacrament. Which thou mayest thus easily perceive: for seeing his flesh is meat indeed, and his blood is drink indeed, 
joh. 6.65.  and that he is so full of grace, that no man ever touched him by faith, but he received virtue from him. It cannot possibly be, that if thou hast eaten his flesh, or drunk his blood, but thou shalt receive grace and power to be cleansed from thy sins and filthiness. For if the Hemorise, that did but touch his garment, had her bloody issue that continued so long, forthwith staunched: 
Mar. 5.29.  How much more will the bloody issue of thy sin, be staunched, if thou than hast truly eaten and drunk the very flesh and blood of Christ? But if thy issue still runneth, thou mayst justly suspect, thou hast never yet truly touched Christ.  
Secondly, Seeing thou hast now reconciled thyself to GOD, and renewed thy Covenant, and vowed newness and amendment of life. Thou must therefore have a special care, that thou dost not yield to commit thy former sins any more: knowing that the unclean spirit, 
Mat. 12.44. etc.  if ever he can get into thy Soul again, after that it is swept and garnished: he will enter forcible possession with 7. other Devils worse than himself: So that the end of that man shall be worse than his beginning. Be ye not therefore like the Dog that returns to his vomi●, 
2 Pet. 2.22.  or the washed sow that walloweth in the mire again. And return not to thy malice, like to the Adder, who laying aside her poison while she drinks, takes it up again when she hath done. But when either the Devil or thy flesh shall offer to tempt and move thee to relapse into thy former sins: answer them as the Spouse doth in the Canticles, I have put off my coat (of my former corruption) how shall I put it on? 
Cant. 5 3.  I have washed my feet how shall I defile them again?  
Lastly if ever thou hast found either joy or comfort in receiving the holy Sacrament; let it appear by thy eager desire of receiving it often again. For the body of Christ as i● was anointed with the oil of gladness above his fellows: 
Psal. 45.7 Heb. 1.9.  so doth it yield a sweeter savour than all the ointments of the world. The fragrant smell whereof, allureth all souls who have once tasted the sweetness thereof, ever after to desire oftener to taste thereof again. Because of the savour of thy good ointment, therefore do the Virgins love thee. 
Cant. 1.3.  O taste therefore and often see how good the Lord is, saith David; 
Psal. 34.8.  This is the commandment of CHRIST himself, 
Scio Romae hanc esse consuetudinem ut fideles semper Christi corpus accipiant Hier. Apol. adu. jovin.  Do this in remembrance of me, and in doing this thou shalt show thyself best mindful and thankful for his death. 
Quotidie communionem Eucharistiae percipere, nec laudo, nec reprehendo. Omnibus Dominicis diebus communicandum sua●leo & horror, s● mens sine affectu peccandi sit. Aug (vel potius Genadius) lib. de Eccl. dogm. cap. 53. Tit. 2.12.14.  For as oft as ye shall eat this bread and drink this cup, ye shall show the Lords death until he come. And let this be the chief end whereunto, both thy receiving and living tendeth: that thou mayest be a holy Christian, zealous of good works, purged from sin, to live soberly, righteously and godly in this present world; that thou mayest be acceptable to God, profitable to thy brethren, and comfortable unto thine own soul.  
Thus far of the manner of glorifying God in thy life.    

Now followeth the Practice of Piety in glorifying God in the time of sickness, and when thou art called, to die in the Lord.  
AS soon as thou perceivest thyself to be visited with any sickness; meditate with thyself:  
1 That misery cometh not forth of the dust: 
job 5.6.  neither doth affliction spring out of the earth. Sickness comes not by hap or chance, (as the Philistimes supposed that their Mice and Emeroides came: 
1 Sam. 6.9. ) but from man's wickedness, which as sparkles breaketh out. Man suffereth (saith jeremy,) for his sins. 
Lam. 3.39.  Fools (saith David) by reason of their transgressions, 
Psal. 107.17  and because of their iniquities are afflicted. As therefore Solomon advised a man to carry himself towards an earthly Prince: 
Eccles. 10.4  If the spirit of him that ruleth, rise up against thee: leave not thy place, for gentleness pacifieth great sins: so counsel I thee, to deal with the Prince of Princes: If the spirit of him, that ruleth heaven and earth rise up against thee, let not thy heart despair; for repentance pacifieth great sins. 
2 Chro. 15.4  And whosoever returneth in his affliction, to the Lord God of Israel, and seeks him, he will be found of him.  

Mat. 6.6.  2 Shut too thy Chamber door: 
Psal. 4.4.  Examine thine own Heart upon thy bed. Search and try thy ways: 
Lam. 3.40.  Search as diligently for thy capital sin (as joshua did for Achan) till thou findest it: 
josh. 7.16. etc.  for albeit GOD, when he beginneth to chasten his Children, hath respect to all their sins: yet when his anger is incensed: he chiefly taketh occasion to chasten, and enter with them into judgement, for some one grievous sin, wherein they have lived without Repentance.  
3 When thou hast thus considered all thy sins, put thyself before the judgement seat of God, as a felon or murderer standing at the Bar of an earthly judge: and with grief and sorrow of heart confess unto God all thy known sins, especially thy Capital offences, wherewith GOD is chiefly displeased. Lay them open, with all the circumstances of the time, place, 
Prou. 28.30.  and manner how they were committed; as may most serve to aggravate the heinousness of thy sins, and to show the contrition of thy heart for the same. Lift up thine hand, and acknowledge thyself before the righteous judge of heaven and earth, guilty of eternal death and damnation, for those thy heinous sins and transgressions. And having thus accused and judged thyself; 
Psal. 99.5. Heb. 4.10.  cast down thyself before the Footstool of his Throne of Grace: assuring thyself, that whatsoever the Kings of Israel be; 
1 Reg. 20. 3●  yet the GOD of Israel is a merciful God. And cry unto him from a penitent and faithful heart, for mercy and forgiveness: as eager, and earnest, as ever thou knewest a malefactor, being to receive his sentence, crying unto the judge for favour, and pardon: vowing amendment of life, and (by the assistance of his Grace) never to commit the like sin any more. All which thou mayst do in these or the like words.   

A Prayer when one begins to be sick.  
O Most righteous judge, yet in jesus Christ, my gracious Father: I wretched sinner, do here return unto thee (though driven with pain and sickness,) like the prodigal child, with want and hunger. I acknowledge that this sickness and pain comes not by blind chance or fortune: but by thy divine providence and special appointment. It is the stroke of thy heavy hand, which my sins have justly deserved: and the things that I feared are now fallen upon me. 
job. 3.25.  Yet I do well perceive, 
Habak. 3.2.  that in wrath thou remember'st mercy: When I consider how many, and how heinous are my sins, and how few and easy are thy corrections. Thou mightest have strucken me with some fearful and sudden death, whereby I should not have had either time or space to have called upon thee for grace and mercy; and so I should have perished in my sins, and been for ever condemned in Hell.  
But thou O Lord visitest me with such a Fatherly chastisement, as thou usest to visit thy dearest children, whom thou best lovest; giving me (by this sickness) both warning and time to repent, and to sue unto thee for grace and pardon. I take not therefore, O Lord, this thy visitation, as any sign of thy wrath or hatred, but as an assured pledge and token of thy favour and loving kindness, whereby thou dost with thy temporal judgements; 
1 Cor. 11.31  draw me to judge myself, and to repent of my wicked life, that I should not be condemned with the godless and unpenitent world. For thy holy Word assures me, that whom thou lovest, 
Heb. 12.6.7. etc.  thou thus chastenest: and that thou scourgest every Son that thou receivest. That if I endure thy chastening, thou offerest thyself unto me as unto a son, and that all that continue in sin▪ and yet escape without correction, whereof all thy Children are partakers, are Bastards, and not sons, and that thou chastenest me for my profit, that I may be a partaker of thy holiness. O Lord, how full of goodness is thy nature, that hast dealt with me so graciously in the time of my health and prosperity; and now being provoked by my sins and unthankfulness, hast such fatherly and profitable ends, in inflicting upon me this sickness and correction.  
I confess Lord, that thou dost justly afflict my body with sickness; for my soul was sick before of long prosperity, and surfeited with ease, 
Ezech. 16.49  peace, plenty and fullness of bread. And now, O Lord, I lament and mourn for my sins, I acknowledge my wickedness, and mine iniquities are always in my sight. Oh what a wretched sinner am I, void of all goodness by nature, and full of evil by sinful custom! Oh what a world of sin have I committed against thee, whilst thy long sufferance expected my conversion, and thy blessings wooed me to repentance! Yet O my God, seeing it is thy property more to respect the goodness of thine own nature, than the deserts of sinners: I beseech thee, O Father, for thy Son jesus Christ his sake, and for the merits of that all-saving death, which he hath voluntarily suffered, for all which believe in him: have mercy upon me according to the multitude of thy mercies; 
Psal. 51.1.  
Verse 11.  turn thy face away from my sins, and blot out all mine iniquity: 
Psal. 25.7.  cast me not out of thy presence, neither reward me according to my deserts: for if thou dost reject me, who will receive me? or who will succour me, if thou dost forsake me? But thou, 
Hos. 14.4.  O Lord, art the helper of the helpless, and in thee the fatherless findeth mercy: for though my sins be exceeding great, yet thy mercy, O Lord, far exceedeth them all: neither can I commit so many as thy Grace can remit and pardon. Wash therefore, O Christ, my sins with the virtue of thy precious blood; especially, those sins, which from a penitent heart I have confessed unto thee: but chiefly O Lord, for Christ his sake forgive me [
* Here name that sin, which most troubleth thy conscience. ]. And seeing that of thy love thou didst lay down thy life for my ransom, when I was thine enemy: Oh save now the price of thine own blood, when it shall cost thee but a smile upon me, or a gracious appearance in thy Father's sight in my behalf. Reconcile me once again, O merciful Mediator, unto thy Father; for though there be nothing in me that can please him, yet I know that in thee and for thy sake, 
Mat. 3.17.  he is well pleased with all, whom thou acceptest and lovest. And if it be thy blessed will, remove this sickness from me, and restore me to my former health again; that I may live longer to set forth thy glory, and to be a comfort to my Friends, which depend upon me; and procure to myself a more settled assurance of that heavenly inheritance, which thou hast prepared for me. And then Lord, thou shalt see how religiously and wisely I shall redeem the time, 
Ephes. 5.16.  which heretofore I have so lewdly and profanely spent: and to the end that I may the sooner and the easier be delivered from this pain and sickness: direct me, O Lord, I beseech thee, by thy divine providence, to such a Physician and helper: as that (by thy blessing upon thy means) I may recover my former health and welfare again. And good Lord vouchsafe, that as thou hast sent this sickness unto me; so thou wouldst likewise be pleased to send thy holy spirit into my heart, whereby this present sickness may be sanctified unto me: that I may use it as thy school, wherein I may learn to know the greatness of my misery and the riches of thy mercy: that I may be so humbled at the one, that I despair not of the other: and that I may so renounce all confidence of help in myself, or in any other creature: that I may only put the whole rest of my salvation in thy all sufficient merits. And forasmuch as thou knowest Lord, how weak a vessel I am, full of frailty and imperfections; and that by nature I am angry and froward under every cross and affliction: O Lord, 
jam. 1.17. joh. 3.27.  who art the giver of all good gifts, arm me with patience to endure thy blessed will and pleasure: and of thy mercy lay no more upon me, 
1 Cor. 10.13  than I shall be able to endure and suffer. Give me grace to behave myself in all patience, love and meekness, unto those that shall come and visit me, that I may thankfully receive, and willingly embrace all good counsels & consolations from them, and that they may likewise see in me such good examples of patience, and hear from me such godly lessons of comfort, as may be arguments of my Christian faith and profession; and instructions unto them how to behave themselves, when it shall please thee to visit them with the like affliction or sickness. I know, O Lord, I have deserved to die; and I desire not longer to live then to amend my wicked life, and in some better measure to set forth thy glory. Therefore, O Father, if it be thy blessed will, restore me to health again, and grant me a longer life. But if thou hast according to thine eternal decree) appointed by this sickness, to call for me out of this transitory life: I resign myself into thy hands, and holy pleasure: thy blessed will be done, 
Psal. 31.5.  whether it be by life or by death. Only, I beseech thee, of thy mercy forgive me all my sins, and prepare my poor soul, that by a true faith and unfeigned repentance, sh●e may be ready against the time, that thou shalt call for her out of my sick and sinful body. O heavenly Father, who art the hearer of prayers, hear thou in heaven this my prayer; 
Psalm. 65.2. 1 King. 39.8  and in this extremity grant me these requests, not for any worthiness that is in me, but for the merits of thy beloved Son jesus, my only Saviour and Mediator: for whose sake thou hast promised to hear us, 
joh. 16.23.  and to grant whatsoever we shall ask of thee in his Name. In his name therefore, and in his own words I conclude this my unperfect Prayer, saying: Our Father which art in Heaven, etc.   

Having thus reconciled thyself with GOD in Christ:  
1 Let thy next care be to set thy house in order, as Isay advised king Ezechias, 
Isay 38.1.  making thy last Will and Testament (if it be not already made.) If it be made; then peruse it, confirm it, and for avoiding all doubts and contention, publish it before witnesses, (that if God call for thee out of this life) it may stand in force and unalterable, as thy last Will and Testament, and so deliver it locked, or sealed, up in some Box, to the keeping of a faithful friend, in the presence of honest witnesses.  
2 But in making thy Testament take a religious Divines advise, how to bestow thy benevolence: and some honest Lawyer's counsel to contrive it according to Law.  
Dispatch this, before thy sickness doth increase, and thy memory decay, lest otherwise thy Testament proves a dotement: and another man's fancy, rather than thy will.  
3 To prevent many inconveniences, let me recommend to thy discretion two things.  
1 If God have blessed thee with any competent state of wealth; make thy Will in thy health time. It will neither put thee further from thy goods, nor hasten thee sooner to thy death: but it will be a great ease to thy mind in freeing thee from a great trouble, when thou shalt have most need of quiet: for when thy house is set in order, thou shalt be better enabled to set thy soul in order, and to dispose of thy journey towards God.  
2 If thou hast children, give to every one of them a portion, according to thine ability, in thy life time; that thy life may seem an ease, and not a yoke unto them: yet so give; as that thy children may still be beholding unto thee, and not thou unto them. But if thou keep all in thy hands whilst thou livest: they may thank death and not thee for the portion that thou leavest them. If thou hast no children, and the Lord have blessed thee with a great portion of the goods of this world; and if thou mean to bestow them upon any charitable or pious uses: put not over that good work to the trust of others; seeing thou seest how most of other men's Executors, prove almost Executioners. And if friends be so unfaithful in a man's life? How much greater cause hast thou to distrust their fidelity after thy death?  
Lamentable experience showeth, how many deadmen's Wills, have of late, either been quite concealed, utterly overthrown, or by cavils and quirckes of Law frustrated or altered: whereas by the Law of God, 
Gal. 3.15. Heb. 9.17.  the will of the dead should not be violated: 
2 Cor. 5.10. Eccl. 12.14. Rom. 2.15. 1 Cor. 4.5. Act. 17.31.32.  but all his godly intentions conscionably performed and fulfilled, as in the sight of God: Who in the day of the Resurrection, will be a just judge, both of the quick and dead. And if any thing should hap in his Will to be ambiguous or doubtful it should be 
* Voluntas testatoris magis inspicienda est quam verba. l. cum virum § sani. C. de fidei cum ff. ad leg. Fal. l. ●i. ff. ad Treb. l. ubi. § te rogo.  construed, as it might come nearest to the honour of GOD, and the honest intention of the Testator. But let the vengeance due to such unchristian deeds, light on the Actors that do them: not on the kingdom wherein they are suffered to be done. And let other Rich men be warned by such wretched examples not to 
* Matrimonium inter aurum & Arcam, divortium inter deum & animam. Aug.  marry their minds to their money: as that they will do no good with their goods till death divorceth them.  

Faelix quem faciunt aliena periculae cautum.  Considering therefore the shortness of thine own life and the uncertainty of others just dealings after thy death, in these unjust days: Let me advise thee (whom GOD hath blessed with ability, and an intent to do good) to become in thy life time thine own Administrator; make thine own hands thine Executors, and thine own eyes thy overseers; cause thy lantern to give her light before thee, and not behind thee: give God the glory, 
Gal. 6.9. Math. 10.42 Mar. 9 41. Mar. 25.40. Luk. 14.14. & 18.22. 1 Cor. 15.58 Apo. 14.13.  and thou shalt receive of him in due time the reward, which of his grace & mercy he hath promised to thy good works.  
4 Having thus set thy house and soul in order (if the determined number of thy days be not expired) God will either have mercy upon thee, and say, 
job. 14.5.  
job. 33.24.  Spare him (O killing malady) that he go not down into the pit; for I have received a reconciliation. Or else, his Fatherly providence will direct thee to such a Physician and to such means, 
2 King. 20.7. 2 King. 5.7.8.10. joh. 9.7.  as that by his blessing upon their endeavours: thou shalt recover, and be restored to thy former health again. But in any wise▪ take heed; that thou nor none for thee, send unto sorcerers, wizards, ●harmers, or enchanters for help: for this were to leave the God of Israel, and to go to Baalzebub the God of Ekron for help, 
2 Reg. 1.2.3  as did wicked Ahaziah, and to break thy vow which thou hast made with the blessed Trinity in thy Baptism: and be sure that GOD will never give a blessing by those means which he hath accursed. But if he permits Satan to cure thy body, 
Leu. 20.6. Deu. 18.10. etc. 2 Thes. 2.10 Deut. 13.3.  fear lest it tend to the damnation of thy soul, thou art tried: beware.  
5 When thou hast sent for the Physician, take heed that thou put not thy trust rather in the Physician, then in the Lord, as Aza did; of whom it is said, that he sought not the Lord in his disease, but to the Physicians: 
1 Chr. 16.12  which is a kind of Idolatry, that will increase the Lords anger, and make the Physic received uneffectual. Use therefore the Physician as God's Instrument, 
Isa. 1.5.6.  and Physic, as God's means. 
jer. 8.22.  And seeing it is not lawful without Prayer to use ordinary food, 1 Tim. 4.4. much less extraordinary. Physic (whose good effect depends upon the blessing of God.) Before thou takest thy Physic, pray therefore heartily unto GOD, to bless it unto thy use, in these or the like words.   

A Prayer before taking of Physic.  
O Merciful Father, who art the Lord of health, and of sickness, of life, and of death: who killest, and makest alive: 
1 Sam. 2.6.  who bringest down to the grave, and raisest up again: I come unto thee, as to the only Physician, who canst cure my soul from sin, and my body from sickness. I desire neither life nor death, but refer myself to thy most holy will. For, though we must needs die, 
2 Sam. 14.14  and bring dead our lives are as water spilled on the ground, which cannot be gathered up again. Yet hath thy gracious providence (whilst life remaineth) appointed means, which thou wilt have thy children to use; and (by the lawful use thereof) to expect thy blessing upon thine own means, to the curing of their sickness, and restitution of their health. And now O Lord, in this my necessity, I have, according to thine ordinance, sent for thy servant (the Physician) who hath prepared for me this Physic which I receive, as means sent from thy fatherly hand. I beseech thee therefore, that as by thy blessing on a lump of dry figs, 
Isay 38.21.  thou didst heal Ezekias sore, that he recovered: 
1 King. 5.14.  and by seven times washing in the River of jordane, didst cleanse Naaman the Syrian of his Leprosy: and didst restore the man that was blind from his birth, by anointing his eyes with clay and spittle, 
john 9.6.7.  and sending him to wash in the pool of Siloam: 
Mat. 8.15.  and by touching the hand of Peter's wives mother, didst cure her of her Fever: and didst restore the Woman that touched the hem of thy Garment, 
Mat. 8.20. etc.  from her bloody issue: So it would please thee of thine infinite goodness and mercy, to sanctify this Physic to my use, and to give such a blessing unto it, that it may (if it be thy will and pleasure) remove this my sickness and pain, and restore me to health and strength again. But if the number of those days, 
job 14.  which thou hast appointed for me to live in this vale of misery be at an end; and that thou hast sent this sickness as thy Messenger, to call for me out of this mortal life: then Lord let thy blessed will be done: for I submit my will to thy most holy pleasure. Only I beseech thee; increase my Faith and patience, and let thy gra●e and mercy be never wanting unto me: but in the midst of all extremities, assist me with thy holy Spirit, that I may willingly and cheerfully resign up my Soul, (the price of thine own blood,) into thy most gracious hands and custody. Grant this, O Father, for jesus Christ his sake; to whom, with thee, and the holy Ghost, be all honour and glory, both now and evermore, Amen.  

Meditations for the sick.  
Whilst thy sickness remaineth, use often (for thy comfort,) these few Meditations; taken from the ends, wherefore GOD sendeth afflictions to his children. Those are ten.  
1 That by afflictions, God may not only 
* Deus suos percutit ut emend●t. Hier. Com. in Esa. lib. 6. Deus calamitates infligit, non extingue re sed castigare nos cupiens. Basil. ser. 3. in divites.  correct our sins past: but also work in us, a deeper loathing of our natural corruption; and so prevent us from falling into many other sins, which otherwise we would commit: like a good Father, who suffers his tender Babe to scorch his finger in a candle, that he may the rather learn to beware of falling into a greater fire. So that the child of God may say with David, 
Psal. 119.71.  It is good for me that I have been afflicted, that I may learn thy Statutes: for, before I was afflicted, 
Psal. 119.67.  I went astray, but now I keep thy Word. And indeed (saith S. Paul) we are chastened of the Lord, 
1 Cor. 11.32  because we should not be condemned with the World. With one Cross God maketh two cures: the chastisement of sins past, the prevention of sin to come. For though the eternal punishment of sin (as it proceedeth from justice,) is fully pardoned in the sacrifice of Christ: yet we are not (without serious judging of ourselves) exempted from the temporal chastisement of sin; for this proceedeth only from the love of God, for our good. And this is the reason, that when Nathan told David, 
2 Sam. 12.10  from the Lord, that his sins were forgiven: yet that the Sword (of chastisement) should not depart from his house: 
Verse 13.  and that his Child should surely die. For GOD, like a skilful Physician, seeing the soul to be poisoned with the settling of sin; and knowing that the reigning of the Flesh will prove the ruin of the Spirit: ministereth the bitter pill of affliction, whereby the relics of sin is purged, and the soul more sound cured: the flesh is subdued, and the spirit is sanctified: Oh the odiousness of sin, which causeth God to chasten so severely his Children, whom otherwise he loveth so dearly!  
2 God sendeth affliction, to seal unto us our Adoption: 
Heb. 12.6.7.8.  for every Child whom God loveth he correcteth: And he is a Bastard that is not corrected. Yea, it is a sure note▪ that where GOD seeth sin, and smites not: he there detests, and loves not. Therefore it is said, that he 
* Ad mala seruantur non moritura mali. 1 Sam. 2.25.  suffered the wicked Sons of Eli, to continue in their sins without correction, because the Lord would slay them. On the 
a Namque favour nimiùs non est favour, ira sedingens: At favour in magno saep● dolore latet. Bill. Anthol. sacr..  other side, there is no surer token of God's fatherly love and care: then to be corrected with some cross, as oft as we commit any sinful crime. Affliction therefore is a seal of Adoption, no sign of Reprobation. For, the purest Corn is cleanest fanned, the finest Gold is oftest tried, the sweetest Grape is hardest pressed, and the truest Christian heaviest crossed.  
3 God sendeth affliction, to wean our hearts, from too much loving this World and worldly vanities: and to cause us the more earnestly to desire and long for 
* Crebris tribulationibus Ecclesiam suam Dominus exercet: ne si cuncta temporalia fortè prosperè currant, incolatu praesentis exili● delectàta, minùs coelestem patriam suspiret. Beda in Cant.  eternal life. For as the Children of Israel (had they not been ill entreated in Egypt) would never have been so willing to go towards Canaan: so (were it not for the crosses and afflictions of this life,) Gods Children would not so heartily long, 
Mundanus affectus praesentia amat, temporalia cumulat, spiritualia negligit, & cum totus se spargit ●n imis, nil potest amare de summis. justin. Patriarch. de disc. monast. cap. 4.  and willingly desire for the Kingdom of Heaven. For we see many Epicures that would be content to forego heaven, on condition that they might still enjoy their earthly pleasures; and (having never tasted the joys of a better:) how loath are they to depart this life? whereas the 
* 2 Cor. 12.  Apostle (that saw heavens glory) tells us: that there is no more comparison twixt the joys of eternal life, and the pleasures of this world, than there is betwixt the filthiest dung and the pleasantest meat: 
Phil. 3.8.  or betwixt the stinkingst dunghill, and the fairest bedchamber. As therefore a loving Nurse puts Wormwood, or Mustard, on the breast, to make the child the rather to forsake the dug: so GOD mixeth sometimes affliction, 
Ne sancti viri aliqua elatione in hac vita superbiant, quibusdam tentationibus reprimuntur. Eucher. in li. Reg.  with the pleasures and prosperity of this life; lest (like the Children of this generation) they should forget God, and fall into too much love of this present evil world; and so by riches grow proud: by fame; insolent: by liberty, wanton: and spurn with their heel against the Lord, 
Deut. 32.15.  when they wax fat. For, if God's children love the world so well, when (like a cursed stepmother) she misuseth and strikes us; how should we love this harlot if she smiled upon us, and stroked us, as she doth her own worldly Brats? Thus doth GOD (like a wise and loving Father) embitter with crosses the pleasures of this life, to his children: that finding in this earthly state no true nor permanent joys) they might sigh & long for eternal life, where firm and everlasting joys are only to be found.  
4 By affliction and sickness▪ God exerciseth his children, and the graces which he bestoweth upon them. 
1 Pet. 1.7.  He refineth, and trieth their faith, as the Goldsmith doth his gold, in 
* Vt igne purgati & ab admixtione vit●orum carnabum defecati, solendeant, examinatae innocentiae clari●ate. Hi●●r. in Psal. 5●.  the furnace, to make it shine more glistering, & bright: he stirreth us up to pray more 〈…〉, and zealously: and proveth what patience we have learned all this while in his 
* Schola crucis schola lucis.  school. The like experience he maketh of our hope, love, and all the rest of our Christian virtues: 
Gubernator in tempestate dignoscitur in acid nules probatur, delicata iactatio est: cum periculum non est: conflictatio in adversis, probatio est est veritatis. Cypr. ser. 4. de Immor. jer. 48.11.  which without this trial, would rust, like iron unexercised; or corrupt, like standing waters that either have no current: or else are not powered from vessel to vessel: whose taste remaineth and whose scent is not changed. And rather than a man should keep still the sent of his corrupted nature, to damnation; who would not wish to be changed from state to state, by crosses and sickness to salvation? For as the Camomile which is trodden, groweth best and smelleth most fragrant: and as the fish is sweetest that lives in the saltest waters: so those souls are most precious unto Christ, who are most exercised and afflicted with his Crosse.  
5 God sendeth affliction, to demonstrate unto the world, the trueness of his children's love and service. Every hypocrite will serve GOD, whilst he prospereth and blesseth him: as the Devil falsely accused job to have done: 
job. 1.9.10.  but who (save his loving child) will love and serve him in adversity; when GOD seemeth to be angry and displeased with him? yea▪ and cleave unto him most inseparably; when he seemeth (with the greatest frown, and disgrace) to reject a man, and to cast him out of his favour? yea, when he seemeth to wound and kill as an enemy; yet then to say with job, Though thou Lord kill me, 
job. 13.15.  yet will I put my trust in thee. The loving, and serving of God, and trusting in his mercy in the time of our correction and misery: is the truest note of an unfeigned child, and servant of the Lord.  
6 Sanctified affliction, is a singular help to further our true conversion: and to drive us home by repentance to our heavenly Father. In their affliction (saith the Lord) they will seek me diligently. 
Hos. 5.15.  Egypt's burdens made Israel cry unto God. 
Exod. 3.7.  
Psal. 86.7.  David's troubles made him pray. 
Isai. 38.2.3.  Hezekias sickness made him to weep and misery drove the Prodigal child, 
Luk. 15.16. etc.  to return and sue for his Father's grace and mercy. Yea, we read of many in the Gospel, that (by sicknesses and affliction) were driven to come into CHRIST; who (if they had health and prosperity, as others;) would have (like others) neglected, or contemned their Saviour: and never have sought unto him for his saving health, and grace. For as the Ark of Noah; the higher it was tossed with the flood, the nearer it mounted towards heaven: so the sanctified Soul, the more it is exercised with affliction, the nearer it is listed towards God. Oh blessed is that cross, that draweth a sinner to 
* Deut non delectatur poenis nostris sed confessionem quaerit erroris. Alb. in Psal. 4. Peniten.  come (upon the knees of his heart) unto Christ, to confess his own misery, and to implore his endless mercy! Oh blessed, aye blessed be that Christ, that never refuseth the sinner, that cometh unto him, though weather-driven by affliction and misery!  
7 Afflictions work in us, pity and compassion towards our fellow-brethrens, that be in distress and misery: whereby we learn to have a fellow-feeling of their calamities: and to condole their estate, 
Heb. 13.3.  as if we suffered with them. And for this cause CHRIST himself would suffer, and be tempted in all things, like unto us (sin only excepted: 
Heb. 4.15 & 2.18. & 5.8.9. ) that he might be a merciful high Priest, touched with the feeling of our infirmities. For none can so heartily bemoan the misery of another; as he who first suffered himself the same affliction. Hereupon a sinner in misery, may boldly say unto Christ: 
Non ignare mali miseris succurrito Christ.  
Our frailty, sith O Christ, thou didst perceive:  
Condole our state, who still in frailties cleave.   
8 God useth our sicknesses, and afflictions, as means and examples, both to 
* Sinit Deus justum incidere in calamitates, ut virtutem quae in illo latebat, aliis apertam manifestamque faciat. Damasc. li. 2. de Orth. ca 29.  manifest unto others the faith and virtues which he hath bestowed upon us: as also to strengthen those who have not received so great a measure of faith as we. For there can be no greater encouragement to a weak Christian; then to behold a true professor, (in the extremest sickness of his body, supported with greater patience, and consolation in his soul. And the comfortable and blessed departure of such a man will arm him against the fear of death, and assure him: that the hope of the godly, is a far more precious thing, than that flesh and blood can understand, or mortal eyes behold, in this vale of misery. And were it not that we did see many of those whom we know to be the undoubted children of GOD, to have endured such affliction and calamities before us. The greatness of the miseries and crosses which oft times we endure, would make us doubt whether we be the children of GOD or no. And to this purpose Saint james saith, GOD made job and the Prophets, an example of suffering adversity, and of long patience.  
9 By afflictions GOD makes us conformable to the Image of Christ his son, 
Rom. 8.18. 1 Pet. 4.13. Heb. 2.10. Heb. 2.7. Mat. 27.34. Luk. 24.42. Favos post mella gustavit. Tertul. lib. de Coron. milit. cap. 24.  who being the Captain of our salvation, was made perfect through sufferings. And therefore he first bore the Cross in shame, before he was crowned with glory: and did first taste gall, before he did eat the honey comb: and was first derided, king of the jews by the Soldiers in the High priests hall: 
Psal. 24.7.  before he was saluted, King of glory, by the Angles in his Father's Court. And the more lively, our heavenly Father shall perceive the image of his natural Son to appear in us, the better he will love us; and when we have, for a time, borne his likeness in his sufferings, and fought and overcome: we shall be crowned by Christ, and with Christ sit in his throne, 
2 Tim. 4.7.8 Apo. 3.21. Apo. 2.17.18. Phil. 3.21.  and of Christ receive the precious white stone and morning star, that shall make us shine like Christ for ever in his glory.  

Ideò tentantur Sancti, ut ipsi se agnoscant. Primas.  10 Lastly, that the godly may be humbled in respect of their own state and misery: 
Esse se magnarum virium homo crederet si m●llum unquam earu●dem virium defectum sentiret. Gre. lib. 2. Moral. job.  and God glorified by delivering them out of their troubles and afflictions, when we call upon him for his help and succour. For though that there is no man so pure, but if the Lord will straightly mark iniquities; 
Psal. 130.3.  he shall find in him just cause to punish him for his sin: Yet the Lord in mercy, doth 
* In his quae patimur nullum contra Deum murmur cordi nostro subrepat: quia ad quid hoc creator noster oper●tur ignotum est Greg. ep. 31.  not always in the affliction of his children respect their sins: but sometimes layeth afflictions and crosses upon them for his glories sake. Thus our Saviour Christ told his Disciples, that the man was not borne blind, for his own, 
joh. 9.3.  or his Parents sins: but that the work of God should be showed on him. So he told them likewise, 
joh. 11.4.  that Lazarus sickness was not unto the death, but for the glory of God. O the unspeakable goodness of God, which turneth those afflictions, which are the shame and punishment due to our sins, to be the subject of his honour and glory!  
These are the blessed, and profitable ends, wherefore God sendeth sickness and afflictions upon his children, whereby it may plainly appear, 
Malum pa●● malum non est: malum facere malum est. Chrys. de Prod. juda.  that afflictions are not signs either of God's hatred, or of our reprobation: but rather tokens and pledges of his fatherly love unto his children whom he loveth: and therefore chasteneth them in this life, where, upon repentance, there remains hope of pardon: rather than to refer the punishment to that life where there is no hope of pardon, nor end of punishment. For this cause the Christians in the 
* Cum v●xamur, ac praemimur, tum maximo gratias agimus indulgentissimo Patri, quod corruptelam nostram non patitur longius procedere, sed plagis ac verberibus emendat. Lactan. lib. 5 cap. 23.  Primitive Church were wont to give God great thanks for afflicting them in this life: So the Apostles rejoiced, that they were counted worthy to suffer for Christ's name. Act. 5.41. And the Christian Hebrews suffered with joy the spoiling of their goods, knowing that they had in heaven a better, and an enduring substance. Heb. 10.34. And in respect of these holy ends, the Apostle saith, That though no affliction for the present seemeth joyous, but grievous: 
Heb. 12.11.  yet afterwards it bringeth the quiet fruit of righteousness, to them who are thereby exercised. Pray therefore heartily, that as God hath sent unto thee this sickness, so it would please him to come himself unto thee, with thy sickness: by teaching thee to make those sanctified uses of it, for which he hath inflicted the same upon thee.    

Meditation for one, that is recovered from sickness.  
IF GOD hath of his mercy heard thy prayers, and restored thee to thy health again, consider with thyself.  
1 That thou hast now received from GOD, as it were another life. Spend it therefore, to the honour of God, in newness of life. Let thy sin die with thy sickness: but live thou by grace to holiness.  
2 Be not the more secure, that thou art restored to health: neither insult in thyself, that thou hast escaped death: but think rather, that GOD (seeing how unprepared thou wast:) hath of his mercy heard thy prayer, spared thee, and given thee some little longer time of respite; that thou mayest both amend thy life, and put thyself in a better readiness against the time that he shall call for thee, without further delay, out of this world. For though thou hast escaped this; It may be, thou shalt not escape the next sickensse.  
3 Consider how fearful a reckoning thou hadst made; before the judgement seat of Christ by this time, if thou hadst died of this sickness. Spend therefore the time that remains, so; as that thou mayest be able to make a more cheerful account of thy life, when it must be expired indeed.  
4 Put not far off the day of death: thou knowest not for all this, how near it is at hand: and (being so fairly warned) be wiser: for if thou be taken unprovided, the next time thy excuse will be less, and thy judgement greater.  
5 Remember, that thou hast vowed amendment, and newness of life. Thou hast vowed a vow unto God, defer not to pay it: 
Eccl. 5.3.  for he delighteth not in fools; pay therefore that thou hast vowed. The unclean spirit is cast out: Oh let him not re-enter with seven worse than himself. 
Mat. 12 43. etc.  Thou hast sighed out the groans of contrition: thou hast wept the tears of repentance: thou art washed in the pool of Bethesda, streaming with five bloody wounds, not of a troubling Angel: but of the Angel of God's presence, 
joh. 5.2.4. Isai. 63.9. Luk. 14.33.  troubled with the wrath due to thy sins: who descended into hell, to restore thee to saving health, and heaven. Return not now with the Dog to thine own vomit: nor like the washed sow, to wallow again in the mire of thy former sins, and uncleanness: lest being entangled, and overcome again with the filthiness of sin (which now thou hast escaped) thy latter end prove worse than thy first beginning. 
2 Pet. 2.20.22.  Twice therefore doth our Saviour Christ give the same cautionary warning to healed sinners. First, to the man cured of his 38 years disease: Behold, 
joh. 5.14.  thou art made whole: sin no more, lest a worse thing fall unto thee. Secondly, to the woman taken in adultery: Neither do I condemn thee: 
joh. 8.11.  Go thy way and sin no more. 
1 Pet. 4.4.  Teaching us, how dangerous a thing it is, to relapse and fall again, into the former excess of riot. Take heed therefore unto thy ways, and pray for grace, that thou mayest apply thy heart unto wisdom: during that small number of days, 
Psal. 90.12.  which yet remain behind. And for thy present mercy and health; imitate the thankful Leper, and return unto God this, or the like thanksgiving.  

A thanksgiving to be said of one that is recovered from sickness  
O Gracious and merciful Father, who art the Lord of health, and sickness, of life and of death: who killest, and makest alive: 
1 Sam. 2.6.  who bringest down to the grave, and raisest up again: who art the only preserver of all those that trust in thee. I thy poor and unworthy servant (having now by experience of my painful sickness) felt the grievousness of misery due unto sin; and the greatness of thy mercy in forgiving sinners: and perceiving with what a fatherly compassiion thou hast heard my prayers, and restored me to my health and strength again:) do here (upon the bended knees of my heart) return (with the thankful Leper) to acknowledge thee alone to be the God of my health and salvation; and to give thee the praise and glory for my strength and deliverance, out of that grievous disease and malady: and for thus turning my mourning into mirth; my sickness into health: and my death into life. My sins deserved punishments, and thou hast corrected me, but hast not given me over unto death. I looked (from the day to the night) when thou wouldst make an end of me: I did chatter like a Crane, or a Swallow: I mourned (as a Dove) when the bitterness of sickness oppressed me: I lifted up mine eyes unto thee, O Lord, and thou didst comfort me, for thou didst cast all my sins behind thy back; and didst deliver my soul from the pit of corruption: and when I found no help in myself, nor in any other creature, (saying, I am deprived of the residue of my years, I shall see man no more, among the inhabitants of the world) than didst thou restore me to health again, and gavest life unto me: I found thee, O Lord, 
Isa. 38.9. etc.  ready to save me.  
And now, Lord, I confess▪ that I can never yield unto thee such a measure of thanks, as thou hast (for this benefit) deserved at my hands. And (seeing that I can never be able to repay thy goodness with acceptable work●:) Oh that I could with Mary Magdalen testify the ●oue and thankfulness of my heart, with abounding tears! Oh, what shall I be able to render unto thee, O Lord, for all these benefits which thou hast bestowed upon my soul! Surely as in my sickness, when I had nothing else to give unto thee; I offered Christ and his merits unto thee as a ransom for my sins: so being now restored by thy grace unto my health and strength; and having no better thing to give, behold, O Lord, I do here offer up my self unto thee, 
Rom. 12.1.  beseeching thee so to assist me with thy holy spirit, that the remainder of my life may wholly be spent in setting forth thy praise and glory.  
O Lord, forgive me my former follies and unthankfulness, that I was not more careful to love thee according to thy goodness: nor to serve thee, according to thy will; nor to obey thee, according to thy commandments; nor to thank thee, according to thy benefits. And seeing thou knowest that of myself I am not sufficient, so much as to think a good thought (much less to do that which is good, and acceptable in thy sight:) assist me with thy grace and holy spirit, that I may (in my prosperity) as devoutly spend my health in thy service: as I was eranest in my sickness to beg it at thy hands. And suffer me never to forget either this thy mercy, in restoring me to my health; or those vows and promises, which I have made unto thee in my sickness. With my new health, renew in me, O Lord, a right spirit, which may free me from the slavery of sin, and establish my heart in the service of grace. Work in me a greater detestation of all sins (which were the causes of thy anger and my sickness) and increase my faith in Jesus Christ, who is the author of my health and salvation. Let thy good spirit lead me in the way, 
'tis 2.12.  that I should walk, and teach me to deny all ungodliness, and worldly lusts, & to live soberly, righteously and godly in this world: that others by my example may think better of thy truth. And sith this time (which I have yet to live) is but a little respite and small remnant of days, which cannot long continue: teach me, 
Psal. 90. 1●.  O my God, so to number my days, that I may apply my heart to that spiritual wisdom, which directeth to salvation. And to this end make me more zealous than I have been in religion, more devout in prayer, more fervent in spirit, more careful to hear and profit by the preaching of thy Gospel, more helpful to my poor brethren, more watchful over my ways, more faithful in my calling, and every way more abundant in all good works. Let me (in the joyful time of prosperity) fear the evil day of affliction: in the time of health, think of sickness: in the time of sickness make myself ready for death; and when death approacheth, prepare myself for judgement. Let my whole life be an expressing thankfulness unto thee for thy grace and mercy. And therefore, O Lord, I do here from the very bottom of my heart, together with the thousand thousands of Angels, the four beasts and twenty four Elders, 
Apoc. 5.11. etc.  and all the creatures in Heaven, and on the Earth acknowledge to be due unto thee, O Father, which sitteth upon the throne, and to the Lamb, thy Son, who sitteth at thy right hand: and to the holy spirit, which proceedeth from both: the holy Trinity of persons in unity of substance, all praise, honour, glory and power, from this time forth, and for evermore. Amen.    

Meditations for one that is like to die.  
IF thy sickness be like to increase unto death, then meditate on three things: First, how graciously God dealeth with thee. Secondly, from what evils death will free thee. Thirdly, what good death will bring unto thee.  
First, concerning Gods favourable dealing with thee:  
1 Meditate, that God useth this chastisement of thy body, but as a Medicine to cure thy soul, by drawing thee (who art sick in sin) to come by repentance unto Christ (thy Physician) to have thy soul healed. 
Mar. 9.12.   
2 That the sorest sickness or painefullest disease, which thou canst endure, is nothing, if it be compared to those dolours and pains which jesus Christ thy Saviour hath suffered for thee: 
Luk. 22.44. Psal. 88.7. Isai. 53.4. Psal. 18.5. Heb. 5.7. Gal. 3.13.  when in a bloody sweat, he endured the wrath of God, the pains of hell▪ and a cursed death which was due to thy sins. justly therefore may he use those words of jeremy, Behold and see, 
Lam. 1.12.  if there be any sorrow like unto my sorrow, which is done unto me, 
Dum legimus vel audimus quot & quanta ille sine culpa sustinuit, intelligimus nos peccatores omnia debere libenter sustinere. Theo. in 5. cap. ad Rom.  wherewith the Lord hath afflicted me in the day of his fierce wrath. Hath the son of God endured so much for thy redemption; and wilt not thou a sinful man, endure a little sickness for his pleasure? especially when it is for thy good?  
3 That when thy sickness and disease is at the extremest, yet it is less and easier than thy sins have deserved. Let thine own conscience judge whether thou hast not deserved worse than all that thou dost suffer.  
Murmur not therefore, but considering thy manifold and grievous sins: thank God that thou art not plagued with far more grievous punishments. Think how willingly the damned in hell would endure thy extremest pains a 1000 years, 
Lam. 3 22.  on condition that they had but thy hope to be saved, (and after so many years) to be eased of their eternal torments. And seeing that it is his mercy that thou art not rather consumed then corrected; 
1 Cor. 11.32  how canst thou but bear patiently his temporal correction; seeing the end is to save thee from eternal condemnation?  
4 That nothing cometh to pass in this case unto thee, but such as ordinarily befell to others thy brethren, 
Heb. 11.35. etc. 1 Pet. 5.9.  who (being the beloved and undoubted servants of GOD, when they lived on earth:) are now most blessed and glorious Saints▪ with Christ in Heaven, as job, David, Lazarus, etc. They groaned for a time, as thou dost, under the like burden: but they are now delivered from all their miseries, troubles, and calamities. And so likewise ere long, (if thou wilt patiently tarry the Lord's leisure,) thou shalt also be delivered from thy sickness and pain: either by restitution to thy former health, with job, or (which is far better) by being received to heavenly rest, with Lazarus.  
5 Lastly, that God hath not given thee over into the hand of thine enemy to be punished and disgraced; but (being thy loving Father) he correcteth thee with his own merciful hand. When David had his wish to choose his own chastisement: he chose rather to be corrected by the hand of GOD, then by any other means. Let us fall into the hands of the Lord, 
2 Sam. 24.14  for his mercies are great, and let me not fall into the hand of man. Who will not take any affliction in good part, when it cometh from the hand of God; from whom though no affliction seemeth joyous for the present) we know nothing cometh but what is good. 
Heb. 12.11.  The consideration hereof made David to endure Shemeis cursed railing, 
2 Sam. 16.6.10.  with greater patience, and to correct himself another time for his impatiency. 
Psal. 39.9.  I should not have opened my mouth, because thou didst it: and job to reprove the unadvised speech of his wife, thou speakest like a foolish woman: What? shall we receive good at the hand of God, 
job. 2. 10·  and not receive evil? And though the cup of God's wrath due to our sins, was such a horror to our saviours human nature; 
Mat. 26.39.  that he earnestly prayed that it might pass from him: yet (when he considered that it was reached unto him by the hand and will of his Father, 
Vers. 42. ) he willingly submitted himself to drink it to the very dregs thereof. Nothing will more arm thee with patience in thy sickness, then to see, that it cometh from the hand of our heavenly father: who would never send it, but that he seeth it to be unto thee both needful and profitable.  

The 2. sort of Meditations are to consider from what evils death will free thee.  
IT freeth thee from a corruptible body, which was conceived in the witness of flesh, the hear of lust, the stain of sin, and borne in the blood of filthiness: a li●ing prison of the soul, a lively instrument of sin, ● very sack of stinking dung: the excrements of whose nostrils, ears, pores, and other passages (duly considered) will seem more loathsome than the uncleanest sink or vault. Insomuch that whereas trees and plants, bring forth leaves, flowers, fruits, and sweet smells; man's body brings forth naturally nothing but louse, worms, rottenness and filthy stench. His affections are altogether corrupted; 
Psal. 14.1.  and the imaginations of his heart are only evil continually. 
Gen. 6.5.  Hence it is that the ungodly is not satisfied with profaneness, nor the voluptuous with pleasures, nor the ambitious with preferments, nor the curious with preciseness nor the malicious with revenge, nor the lecherous with uncleanness, nor the covetous with gain, nor the drunkard with drinking. New passions and fashions do daily grow: new fears and afflictions do still arise: here wrath lies in wait; there vainglory vexeth: here pride lifts up, there disgrace casts down; and every one waiteth who shall arise in the ruin of another. Now a man is privily stung with backbiters, like fiery Serpents: anon, he is in danger to be openly devoured by his enemies, like daniel's Lions. And a godly man, where ere he liveth, shall ever be vexed (like Lot) with Sodomes' uncleanness.  
2 Death brings unto the godly an end of sinning, and of all the miseries which are due unto sin: 
Rom. 6.7.  So that after death there shall be no more sorrow, nor crying: neither shall there be any more pain; for GOD shall wipe away all tears from our eyes: yea, 
Apo. 21.4.  by death we are separated from the company of wicked men, and GOD, 
Isa. 57.1.  taketh away merciful and righteous men from the evil to come. So he dealt with josiah, 
2 King. 22.20.  I will gather thee to thy Fathers and thou shalt be put in thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And God hides them for a while in the grave, 
Esa. 26.20.  until the indignation pass over. So that, as Paradise is the Heaven of the soul's joy: so the grave may be termed, the haven of the body's rest.  
3 Whereas this wicked body lives in a world of wickedness, 
1 joh. 5.19.  so that the poor soul cannot look out at the eye and not be infected: nor hear by the ear, and not be distracted: nor smell at the nostrils, and not be tainted: nor taste with the tongue, and be alured: nor touch by the hand and not be defiled: and every sense upon every temptation is ready to betray the soul. By death the soul shall be delivered from this thraldom, and this corruptible body shall put on incorruption, and this mortal immortality, 1 Cor. 15.53. Oh blessed! thrice blessed be that death in the Lord! which delivers us out of so evil a world; and freeth us from such a body of bondage and corruption!   

The 3. sort of Meditations to consider what good death will bring unto thee.  
1 DEath bringeth the godly man's soul to enjoy an immediate communion with the blessed Trinity in everlasting bliss and glory.  
2 It translates his soul from the miseries of this world, the contagion of sin, and society of sinners, to the City of the living God, the celestial Jerusalem, 
Heb. 12.22.23.24.  and to the company of innumerable Angels. And to the assembly and congregation of the first borne, which are written in Heaven, and to God the judge of all, and to the souls of just men made perfect, and to jesus the Mediator of the new Covenant.  
3 Death putteth the soul into the actual and full possession of all the inheritance and happiness, which Christ hath either promised unto thee in his word, or purchased for thee by his blood.  
This is the good and happiness whereunto a blessed death will bring thee. And what truly religious Christian that is young, would not wish himself old, that his appointed time might the sooner approach to enter into this celestial Paradise? where thou mayest exchange thy brass for gold; thy vanity for felicity; thy vileness for honour; thy bondage for freedom; thy lease for an inheritance; and thy mortal stat● for an immortal life. He that doth not daily desire this blessedness above all things: of all others he is less worthy to enjoy it.  
If 
a Plut. in vit. Catonis  Cato Vticensis, and Cleombrotus, 
b Cic. Tusc. quaest. lib. 1. Vel de praecipiti venias in Tartara saxon, ut qui Socraticum de niece legit opus. ovid. in Ibin.  two heathen men (reading Plato's book of the Immortality of the soul:) did voluntarily, the one break his neck: the other run upon his sword, that they might the sooner (as they thought) have enjoyed those joys; What a shame is it for christian's (knowing those things in a more excellent measure and manner out of Gods own book) not to be willing to enter into these heavenly joys? 
Mat. 25.21.  especially when their Master calls for them thither. If therefore there be in thee any love of God, or desire of thine own happiness or salvation; when the time of thy departing draweth near; that time, I say, and manner of death, which GOD in his unchangeable counsel, hath appointed and determined before thou wast borne: yield and surrender up (willingly and cheerfully thy soul into the merciful hand of jesus Christ thy Saviour. And to this end when thine end is come; as the Angel in the sight of Manoah and his wife, ascended from the Altar up to heaven in the flame of the sacrifice: 
Luk. 13.19.20.  so endeavour thou that thy Soul in the sight of thy friends, may from the Altar of a contrite heart, ascend up to heaven, in the sweet perfume, of this or the like spiritual sacrifice of Prayer.    

A Prayer for a sick man, when he is told that he is not a man for this world: but must prepare himself to go unto God.  
O Heavenly Father, who art the Lord God of the spirits of all flesh, 
Num. 16.22.  and hast made us these souls, 
Num. 27.16. jer. 38.16.  and hast appointed us the time, as to come into this world, 
Act. 13.25.36.  so (having finished our course) to go out of the same: The number of my days, 
2 Tim. 4.7. Psal. 90.12. job. 14.5.14. & 16.22. & 21.21. Luk. 22.53.  which thou hast determined, are now expired; and I am come to that utmost bound, which thou hast appointed, beyond which I cannot pass. I know O Lord, 
Psal. 143.2.  that if thou interest into judgement, no flesh can be justified in thy sight: And I, O Lord, of all others should appear most impure and unjust; 
2 Tim. 4.7.  for I have not fought that good fight, for the defence of thy faith and religion, with that zeal and constancy that I should: but for fear of displeasing the world. I have given ●ay unto sins and errors, and for desire to please my flesh, I have broken all thy commandments, in thought, word and deed: so that my sins have taken such hold on me, 
Psal. 43.12.  that I am not able to look up, and they are more in number then the hairs of my head. 
Psal. 130.3.  If thou wilt straightly mark mine iniquities, O Lord, where shall I stand? If thou waighest me in the balance, 
Dan. 5.27.  I shall be found too light: For I am void of all righteousness that might merit thy mercy; 
Mat. 11.28.  and loaden with all iniquities, that most justly deserve thy heaviest wrath. But O my Lord, and my GOD, for jesus Christ thy sons sake, in whom only thou art well pleased with all penitent and believing sinners, 
Math. 3.17.  take pity and compassion upon me, who am the chief of sinners: 
1 Tim. 1.15. Ezec. 18.22.  blot out all my sins out of thy remembrance, and wash away all my transgressions out of thy sight, 
Psal. 51.7.  with the precious blood of thy Son, 
1 Pet. 1.19.  which I believe that he (as an undefiled Lamb hath shed for the cleansing of my sins. 
joh. 1.29.  In this faith I lived, in this faith I die; believing that jesus Christ died for my sins, 
Rom. 4.25. 1 Cor. 15.3.4.  and rose again for my justification. And seeing that he hath endured that death, and borne the burden of that judgement which was due unto my sins; O Father, 
1 Pet. 2.24.  for his death, and passions sake, now (that I am coming to appear before thy judgement seat) acquit and deliver me from that fearful judgement, which my sins have justly deserved. And perform with me that gracious, and comfortable promise, which thou hast made in thy Gospel: That whosoever believeth in thee hath everlasting life, 
joh. 5.24.  and shall not come into judgement, but shall pass from death unto life. Strengthen, 
Luk. 17.5.  O CHRIST, my faith, that I may put the whole confidence of my salvation in the merits of thy obedience and blood. Increase O holy Spirit, my patience, lay no more upon me than I am able to bear: 
1 Cor. 10.13  and enable me to bear so much as shall stand with thy blessed will, and pleasure. O blessed Trinity in unity, my Creator, Redeemer, and Sanctifier, vouchsafe that as my outward man doth decay: so my inward man may more & more by thy grace and consolation increase, and gather strength. O Saviour, put my soul in a readiness, that (like a wise Virgin, 
Mat. 25.4. Mat. 22.11.  having the wedding Garment of thy righteousness, 
Apoc. 19.8.  and holiness:) she may be ready to meet thee at thy coming with oil in her lamp. 
Apoc. 19 7.  Marry her unto thyself, that she may be one with thee in everlasting love and fellowship. 
joh. 17.22.  
Zach. 3 2.  O Lord reprove Satan, and chase him away. Deliver my soul from the power of the dog. 
Ps. 12.20.21.  Save me from the Lion's mouth. I thank thee, O Lord, for all thy blessings both spiritual and temporal bestowed upon me; especially for my Redemption by the death of my Saviour Christ. I thank thee that thou hast protected me with thy holy Angel● from my youth up until now. Lord I beseech thee, 
Mat. 18.8. Heb. 1.14.  give them a charge to attend upon me, till thou callest for my soul; and then to carry her (as they did the soul of Lazarus) into thy heavenly kingdom. 
Luk. 16.22.  
Math. 8.11. Luk. 13.28. Ephes. 1.10. Act. 15.11.  And as the time of my departure shall approach nearer unto me: so grant, O Lord, that my soul may draw nearer unto thee. And that I may joyfully commend her into thy hands, 
Psal. 31.4.  as into the hands of a loving Father, and merciful Redeemer; and at that instant, O Lord, graciously receive my spirit. 
Act. 7.59.  All which that I may do, assist me, I beseech thee with thy grace; and let thy holy spirit continue with me unto the end, and in the end, for jesus Christ his sake, thy Son, my Lord, and only Saviour; In whose name I give thee thy glory, and beg these things at thy hand, in that prayer, which he himself hath taught me.  Our Father, etc.  

Meditations against despair, or doubting of God's mercy.  
IT is found by continual experience, that near the time of death, (when the children of GOD are weakest:) than Satan makes the greatest flourish of his strength: and assails them with his strongest temptations. For he knoweth that either he must now or never prevail: for if their souls once get to heaven; he shall never v●xe nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgements of God which are due unto them; thereby to drive them if he can, to despair, which is a grievouser sin than all the sins that they committed, or he can accuse them of.  
If Satan therefore trouble thy conscience, 
Satan's first stratagem, in time of death.  more towards thy death then in thy life time;  

The defeature.  1 Confess thy sins unto GOD, not only in general, but also in particular.  
2 Make satisfaction unto those men, whom thou hast wronged, if thou be able. And if thou dost injuriously or fraudulently detain or keep in thy possession, any lands or goods, that of right do belong unto any Widow, or Fatherless child: presume not as thou tenderest thy soul's health; to look Christ the righteous judge in the face: unless thou dost first make a restitution thereof to the right owners. For the Law of God under the penalty of his curse, requireth thee, to restore whatsoever was given thee to keep, 
Leuit. 6.2.3.4. etc. Num. 5.6.7.8 Non remittitur peccatum nisi restituatur ablatum.  or which was committed to thy trust, or whatsoever by robbery, or violent oppression thou tookest from thy neighbour, with a fifth part for amends added to the principal. And unless that like Zacheus thou dost make restitution of such goods and lands according to God's law; 
Luk. 19.8.3. Eze. 15.3.12 16. Mich. 6.10.11.  thou canst never truly repent: and without true Repentance thou canst never be saved. 
Luk. 13.3. jer. 18.7. Act. 2.38. Act. 8.22. 2 Pet. 3 i9.  But though by the temptation of the Devil thou hast done wrong and injury: yet if thou dost truly repent and make restitution to thy power, the Lord hath promised to be merciful unto thee, to hear the prayers of his faithful ministers for thee, 
Gen. 20.7. jam. 5.14.15 16.  to forgive thee thy trespass and sin: and to receive thy soul in the merits of Christ's blood, 
Leuit. 6.6.7.  as a Lamb without blemish.  
3 Ask GOD for Christ his sake pardon and forgiveness. And then these troubles of mind are no discouragements, but rather comforts: exercises, not punishments. They are assurances unto thee, that thou art in the right way: for the way to Heaven is by the gates of Hell: that is, by suffering pains in the body, and such doubtings in the mind, that thy estate in this life being every way made bitter, the joys of eternal life may relish unto thee better and more sweet.  
If Satan tell thee, 
Satan's second assault.  that thou hast no faith, because thou hast no feeling, meditate,  
1 That the truest faith hath oftentimes the least feeling and greatest doubts; 
The Christians encounter. Psal. 7.19. Mark. 9.24. Math. 17. etc. Mat. 14.31.  but so long as thou hatest such doubtings, they shall not be laid unto thy charge: for they belong to the flesh, 
Mat. 14.31.  from which thou art divorced. When thy flesh shall perish, thy weak inward man, which hates them, and loves the Lord jesus, shall be saved.  
2 That it is a better faith to believe without feeling then with feeling. 
job. 13.15.16.  The least faith (so much as a grain of mustard seed, so much as is in an infant baptised) is enough to save the soul, 
Mat. 17.20.  which loveth CHRIST, and believeth in him.  
3 That the child of God, which desireth to fe●le the assurance of God's favour, 
Mat. 10.14.  shall have his desire, when God shall see it to be for his good: for God hath promised to give them the water of life, 
Apoc. 2.6. Isai. 55.1.  who thirst for it. We have an example in 
* Fox Act. & Monum. Fol. 1555. in the last edition.  Master Glover, the holy Martyr, who could have no comfortable feeling till he came to the sight of the stake; and then cried out, and clapped his hands for joy to his friend, saying, O Austen, he is come, he is come; meaning the feeling joy of faith and the holy Ghost. Tarry therefore the Lord● leisure, be strong, 
Psal. 27.16.  and he shall comfort thine heart.  
If Satan shall aggravate unto thee the greatness, 
Satan's third assault.  the multitude, and heinousness of thy sins; meditate,  
1 That upon true repentance it is as easy with GOD to forgive the greatest sin as the least; 
The encounter.  and he is as willing, to forgive many, 
1 Tim. 1.15.  as to pardon one. And his mercy shineth more in pardoning great sinners then small offenders; as appears in the examples of Manasses, Magdalene, 
Rom. 5.20.  Peter, Paul, etc. And where sin most abounded, there doth his grace rejoice to abound much more.  
2 That GOD did never forsake any man, till that a man did first forsake GOD; as appears in the examples of Cain, Saul, Achitophel, Ahazia, judas, etc.  
3 That God calleth all, even those sinners who are heavy laden with sin; 
Mat. 11.28.  and that he did never deny his mercy to any sinner that asked his mercy with a penitent heart. This the history of the Gospel witnesseth: There came unto Christ all sorts of sick sinners: the blind, lame, hal●, lepers; such as were sick of palsies, dropsies, bloody flixes; such as were lunatics, and possessed with unclean spirits, and Devils. Yet of all those, not one that came and asked his mercy and help, went away without his errant. If mercy he asked, mercy he found, were his sin never so great, were his disease never so grievous. Nay he offered and gave his mercy to many, who never asked it (being moved only with the bowels of his own compassion, 
joh. 5.56.  and the sight of their misery) as to the woman of Samaria, the widow of Naim, and to the sick-man that lay at the pool of Bethesda, 
Luk. 7.13.  who had been 38. years sick. If he thus willingly gave his mercy to them that did not ask it, and was found of them (as the Prophet saith) that sought him not; 
Isai. 65.1. Rom. 10.20.  will he deny mercy unto thee who dost so earnestly pray for it with tears? and dost like the poor Publican, so hastily knock for it with penitent fists upon a bruised and broken heart? Especially when thou prayest to thy Father in the name and mediation of Christ, for whose sake he hath promised to grant whatsoever we shall ask of him: 
joh. 14.14.  as sure as GOD is true he will not. Though Nin●uies-sinnes had provoked the Lord to send out his sentence against them; yet upon their repentance, he called it again, 
Novit Dominus mutare sententiam, si tu noveris emendare vitam. Aug. in Psal. 50.  and spared the City: how much more if thou likewise repentest, will he spare thee; seeing his sentence is not yet gone forth against thee? If he deferred the judgement all ahab's days, for the external show only which he made of Humiliation: how much more will he clean turn away his vengeance, if thou wilt unfeignedly repent of thy sin, and return unto him for Grace and Mercy?  
He offered his mercy unto Cain (who murdered his innocent Brother; 
Gen. 4.7. ) If thou dost well shalt thou not be accepted? as if he should have said, If thou wilt leave thy envy and malice, and offer unto me from a faithful and contrite heart, both thou and thine Oblation also shall be acceptable unto me. 
Mat. 26.50.  And to judas (that so treacherously betrayed him) in calling him friend, a sweet appellation of love: and when judas offered, he willingly consented with that mouth (wherein never was found guile) to kiss those dissembling lips, 
1 Pet. 2.22. Psal. 140.3. Mat. 26.50.  under which lurked the poison of Asps. Had judas apprehended this word friend out of the mouth of Christ, 
1 King. 20.32.33. Verse 31.  as Benhadad did the word Brother from the mouth of Achab; doubtless judas should have found the God of Israel, more merciful than Benhadad found the King of Israel. But God was 
* judas non tam scelus, quam desperatio fecit, penitùs interire. Aug. li. de util. paenit.  more displeased with Cain for despairing of his mercy, then for murdering his Brother: and with 
a Sceleratior omnibus, o juda extitisti, quem non paenitentia duxit ad Dominum, sed desperatio traxit ad laqueum. Leo.  judas for hanging himself, then for betraying his Master: in that they would make the sins of mortal men, greater than the infinite mercy of the eternal GOD: or as if they could be more sinful than GOD was merciful. Whereas the least drop of Christ's blood is of more merit to procure God's mercy for thy salvation: then all the sins (that thou hast committed) can be of force, to provoke his wrath to thy damnation.  
If Satan shall suggest, 
Satan's third assault.  that all this is true of God's mercy, but that it doth not belong unto thee, because that thy sins are greater than other men's, as being sins of knowledge, and of many years continuance; and such as whereby others have been undone: and all (for the most part) committed wilfully and presumptuously against God and thy conscience. And therefore though he will be merciful unto others, yet he will not be merciful unto thee; meditate  

The encounter.  1 That many (who are now in heaven most blessed and glorious Saints) committed in the same kind kind (when they lived on earth) as great, and greater sins than ever thou hast committed, and continued before they repented, in those sins as long as ever thou hast done. As therefore all their sins, and the continuance in them could not hinder gods mercy upon their repentance, from forgiving their sins, and receiving them into favour: no more shall thy sins and continuance therein, hinder him from being merciful unto thee, if thou dost repent as they did: yea, 
1 Tim. 1.16.  upon thy repentance every one of their examples is a pledge that he will do the same unto thee that he did unto them. For, as the least sin in God's justice without Repentance is damnable: so the greatest sin upon repentance is in his Mercy pardonable. Thy greatest and inveteratest sins are but the sins of a man: but the least of his mercies is the mercy of God. Because thou knowest thine own sins; thou doubtest whether they shall be pardoned. Mark how this doubtful case is resolved by GOD himself. Many in isay's days thought (as thou dost) that they had continued so long in sin, that it was too late for them now to seek to return unto GOD for grace and mercy. But GOD answereth them; Seek ye the Lord whilst he may be found: 
Isa. 55.6.7.8  call ye upon him whilst he is near. As if he had said; Whilst life lasteth, and my Word is preached, I am near to be found of all that seek me, and pray unto me. The people reply: But we O Lord are grievous sinners, and therefore dare not presume to call upon thy Name, or to come near thine Holiness. To this the LORD answereth: Let the wicked forsake his way, and the man of iniquity his thoughts: and let him return unto me, and I will have mercy upon him, and be his God; and I will pardon him abundantly. But we would think (say the people) that if our sins were but ordinary sins, this promise of mercy might belong unto us. But because our sins are so great, and of such long continuance, therefore we fear least when we appear before GOD he will reject us. To this GOD answereth again: My thoughts (of mercy) are not your thoughts, neither are your ways (of pardoning) my ways: for as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts then your thoughts. If therefore every Sinner in the World were a world of such sinners as thou art: do thou but yet (what GOD bids thee) repent and believe, and the blood of jesus Christ, 
Acts 20.28. 1 john 1.7.  being the blood of God, will cleanse both thee and them from all your sins.  
2 That as God did foresee all the sins which the world should commit, and yet all those could not hinder him from loving the world: 
john 3.16.  so, That he gave his only begotten Son to the death, to save as many of the world as would believe and repent: much less shall thy sins (being the sins of the least Member of the world) be able to hinder GOD from loving thy soul, and forgiving thy sins, if thou dost repent and believe.  
3 That if he loved thee so dear (when thou waste his enemy) that he paid for thee so dear a price as the spilling of his heart blood; 
Rom. 5.8.3.  how can he now but be gracious unto thee, when to save thee, will cost him but the casting of a gracious look upon thee? Look not thou therefore to the greatness of thy sins, but to the infiniteness of his mercy, which is so surpassing great, that if thou puttest all thine own grievous sins together, and add unto those the sins of Cain and judas, and put unto them all the sins of all the Reprobates in the world (doubtless, it would be a huge heap.) Yet compare this huge heap with the infinite Mercy of GOD, and there will be no more comparison betwixt them: then betwixt the least Molehill, and the greatest Mountain in a Country. The cry of the grievousest sins that ever we read of, could never reach up higher than unto heaven, as the cry of the sins of Sodom; 
Gen. 19.13.  
Psal. 108.4.  but the Mercy of God (saith David) reacheth up higher than the Heavens, and so overtoppeth all our sins. 
Psal. 145.9.  And if his mercy be greater than all his works, it must needs be greater than all thy sins. And so long as his mercy is greater than the sins of the whole world, do thou but repent, there is no doubt of pardon.  
If Satan shall object, 
Satan's fourth assault.  that thou hast many times vowed to repent, and hast made a show of Repentance for the time, and yet didst fall to the same sins again, and again, and that all thy Repentance was but feigned, and a mocking of God. And that seeing thou hast so often broken thy vows, therefore God hath withdrawn his mercy, and hath changed his love, etc. meditate,  

The encounter.  1 That though this were true (which indeed is heinous) yet it is no sufficient cause why thou shouldest despair; seeing that this is the common case of all the Children of God in this life, who vow so oft to forbear some sins: 
a I remember (saith Luther) that Staupitius was wont to tell me, Ego plus quam millies Deo vovi, &c: I have more than a thousand times vowed unto God, that I would mend my life, but I could never perform my vow. Henceforth I will make no such vow, because I verily know that I cannot keep it. Unless therefore God will be merciful unto me for Christ his sake, and grant me a blessed departure out of this wretched life, all my vows and good works will stand me in no stead. This is the state of the dearest children of God in this life. Read Luther on Ga●a●. Chap. 5.  till perceiving their weakness not able to perform it, then vow that they will vow no more. Their vows show the desires of their spiritual man; their break, the weakness of their corrupt flesh. And our oft slips to the same sins Christ foresaw: when he taught us to pray daily, O Father, forgive us our trespasses. And why doth Christ enjoin thee (who art but sinful man) to forgive thy brother seven times in a day, if he shall return seven times in a day, and say, 
Luk. 17.3.4.  it repenteth me? But to assure thee that he (being the God of mercy and goodness itself) will forgive unto thee, thy seventy times seven fold sins a day, 
Mat. 18.21.22.  which thou hast committed against him, if thou return unto him by true repentance? The Israelites were cured by looking (though with weak eyes) on the brazen Serpent, 
Num. 21.9.  as oft as they were stung by the fiery Serpent in the wilderness: to assure thee that upon thy tears of repentance, 
Post lachrymas gemitusque graves clemen●●a Christi, Confestim est oculos ante locanda tuos.  thou shalt be recovered by faith in Christ, as oft as thou art wounded to death by sin.  
2 That thy salvation is grounded, not upon the constancy of thine obedience; but upon the firmness of God's covenant. Though thou variest with GOD, 
jam. 1.17.  and the covenant be broken on thy behalf, yet it is firm on God's part; and therefore all is safe enough if thou wilt return; for there is no variableness with him, neither shadow of change. He hath locked up thy salvation, and made it sure in his own unchangeable purpose; 
Rom. 8.28. Rom. 9.11.  and hath delivered to thy keeping the keys, which are 
* By these Keys Peter opened heaven to himself: and afterwards with the rest of the Apostles unto others. Luc. 22.62. Luk. 24.47. etc. joh. 20.21. & joh. 13.1. Rom. 11.29. Rom. 8.39. Satan's fifth assault.  Faith and Repentance; and whilst thou hast them, thou mayest persuade thyself that thy salvation is sure and safe: For, whom God loveth, he loveth to the end, and never repenteth of bestowing his love on them who repent and believe.  
Lastly, if Satan shall persuade thee, that thou hast been doubting a long time, and that it is best for thee now to despair; seeing thy sins increase, and thy judgements draweth near; meditate,  
1 That no sin (though never so great) should be a cause to move any Christian to despair, so long as God's mercy, by so many millions of degrees is greater: and that 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 unpossible that God should lie. 
Heb. 6.18.  
Eze. 18.22.  His Word is that at what time soever, 
D. King, B. of Lo●d. his Lectures on jonas.  a sinner, whosoever, doth repent of his sin whatsoever, (for both time, & sins, and sinners are indefinite) from the bottom of his heart; God will blot forth all his sins out of his remembrance, that they shall be mentioned unto him no more. If we will not take his word (which GOD forbid we should doubt of) he hath given us his oath: As I live, I desire not the death of the wicked, 
Eze. 33.11.  but that the wicked turn from his way and live: as if he had said; Will ye not believe my word? I swear by my life, that I delight not to damn any sinner for his sins, but rather to save him upon his conversion and repentance. The meditation hereof, moved Tertullian to exclaim: Oh, how happy are we, 
O faelices nos, quorum causà turat Deus! O miserrimos nos sine Deo quidem iuranti credimus! Tertul.  when God sweareth that he will not our damnation! Oh, what miserable wretches are we, if we will not believe God, when he sweareth this truth unto us! Listen, O drooping spirit, whose soul is assailed with waves of faithless despair: how happy were it to see many like thee, and Hezechias? (who mourn like doves for the sense of sin, 
Isa. 38.14.  and chatter like Cranes and Swallows for the fear of God's anger) rather then to behold many who die like beasts without any feeling of their own estate, or any fear of God's wrath, or tribunal seat, before which they are to appear? Comfort thyself, O languishing soul; for if this earth hath any for whom Christ spilled his blood on the Cross? thou assuredly art one. Cheer up therefore thyself. in the all-sufficient atonement of the blood of the Lamb▪ 
Heb. 12.24.  which speaketh better things then that of Abel. And pray for those, who never yet obtained the grace, to have such a sense with detestation of sin. Thou art one indeed, for whom Christ died; and from whom a wounded spirit (judging rather according to his feeling, than his faith) hath wrung that doleful voice of Christ, My God, my God, 
Mat. 27.46.  why hast thou forsaken me? And doubt not but ere long thou shalt as truly reign with him, 
2 Tim. 2.11. 2 Cor. 1.20.  as now thou dost suffer with him: 
Apoc. 3.14.  for Yea and Amen hath spoken it. No sin bars a man from salvation but only incredulity, 
Heb. 6.6.  and impenitency: nothing makes the sin against the holy Ghost unpardonable, but want of repentance. Thy unfeigned desire to repent, is as acceptable unto God, as the perfectest repentance, that thou couldst wish to perform unto him.  
Meditate on these evangelical comforts, and thou shalt see that in the very agony of death; GOD will so assist thee with his spirit, that when Sa●an looketh for the greatest victory he shall receive the foulest foil: yea when the eyestrings are broken, that thou canst not see the light, jesus Christ will appear unto thee to comfort thy soul, 
Luk. 16.22.  and his holy Angels will carry thee into his heavenly kingdom. Then shall thy friends behold thee like Manoahs' Angel doing wonders indeed; when they shall see a frail man in his greatest weakness (by the mere assistance of God's Spirit) overcoming the strength of sin, the bitterness of death, and all the power of Satan; and in the fire of Faith, and perfume of Prayer, ascend up with Angels victoriously into Heaven.   

An admonition to them who come to visit the sick.  
THey who come to visit the sick must have a special care not to stand dumb and staring in the sick persons face to disquiet him; nor yet to speak idly, and to ask unprofitable questions as most do.  
If they see therefore that the sick party is like to die, let them not dissemble: but lovingly, and discreetly admonish him of his weakness, and to prepare for eternal life. One hour well spent, when a man's life is almost out-spent: may gain a man the assurance of eternal life. Sooth him not with the vain hope of this life: lest thou betray his soul to eternal death. Admonish him plainly of his estate, and ask him briefly, these or the like questions.  

Questions to be asked of a sick man, that is like to die.  
Dost thou believe that Almighty God the Trinity of Persons in unity of Essence, hath by his power, made heaven and earth, and all things therein? and that he doth still by his divine providence govern the same So that nothing comes to pass in the world, nor to thyself: but what his divine hand and counsel had determined before to be done.  
Dost thou confess that thou hast transgressed, and broken the holy commandments of Almighty God, in thought, word, and deed; and hast deserved for breaking his holy laws, the Curse of God, which containeth all the miseries of this life, and everlasting torments in Hell fire, when this life is ended, if so be that GOD should deal with thee according to thy deserts?  
3 Art thou not sorry in thy heart, that thou hast so broken his Laws, and neglected his service, and worship: and so much followed the world, and thine own vain pleasures? And wouldst thou not lead a holier life, if thou wert to begin again?  
4 Dost thou not from thy heart desire to be reconciled unto GOD in jesus Christ his blessed son thy Mediator: 
Rom. 8.34.  who is at the right hand of God in heaven, now appearing for thee in the sight of God, and making request unto him for thy Soul? 
Heb. 9.24.   
5 Dost thou renounce all confidence in all other Mediators or Intercessors, Saints or Angels, believing that jesus Christ the only Mediator of the new Testament, 
Heb 9.15. 1 Tim. 2.5.  is able perfectly to save them that come unto God by him, 
Heb. 7.25.  seeing he ever liveth to make intercession for them? And wilt thou with David say unto Christ; Whom have I in heaven but thee? 
Psal. 73.25.  And there is none upon earth that I desire besides thee?  
6 Dost thou confidently believe and hope to be saved, by the only merits of that bloody death and passion which thy Saviour jesus Christ hath suffered for thee? not putting any hope of salvation in thine own merits: nor in any other means or creatures? being assuredly persuaded; 
Acts 4.12. Acts 10.43.  that there is not salvation in any other: And that there is none other name under heaven, whereby thou must be saved.  
7 Dost thou heartily forgive all wrongs, and offences done or offered unto thee, 
Esa. 26.20.  by any manner of person whatsoever? And dost thou as willingly (from thy heart) ask forgiveness of them, whom thou hast grievously wronged in word or deed? And dost thou cast out of thy heart, all malice and hatred, which thou hast borne to any body; that thou mayst appear before the face of Christ (the Prince of Peace) in perfect love and charity? 
Isay 9.6. Heb. 12.14.   
8 Doth thy Conscience tell thee of any thing, which thou hast wrongfully taken, and dost still withhold, from any Widow or fatherless children, or from any other person whomsoever? Be assured that unless thou shalt restore, like Zacheus, those goods and Land (if thou be able,) thou canst not truly repent, and without true repentance thou canst not be saved, nor look CHRIST in the face when thou shalt appear before his judgement-seate.  
9 Dost thou firmly believe, that thy body shall be raised up out of the Grave, at the sound of the last Trumpet? And that thy body and soul shall be united together again in the Resurrection day, to appear before the Lord jesus Christ; and thence to go with him into the Kingdom of Heaven, to live in everlasting bliss and glory?  
If the sick party shall answer to all these questions like a faithful Christian▪ then let all, who are present, join together and pray for him, in these or the like words.    

A Prayer to be said for the sick, by them who visit him.  
O Merciful Father, who art the Lord, and giver of life, and to whom belongs the issues of death: we thy children here assembled, do acknowledge, that (in respect of our manifold sins) we are not worthy to ask any blessing for ourselves at thy hands: much less to become suitors to thy Majesty, in the behalf of others: yet because thou hast commanded us to pray one for another, 
james 5.  especially for the sick: and hast promised that the prayers of the righteous shall avail much with thee. In the Obedience therefore of thy Commandment; and confidence of thy gracious promise, we are bold to become humble suitors, unto thy divine Majesty, in the behalf of this our dear Brother (or Sister) whom thou hast visited with the chastisement of thine own fatherly hand. We could gladly wish the restitution of his health, and a longer continuance of his life, and Christian Fellowship amongst us: but for as much, as it appeareth (as far as we can discern:) that thou hast appointed by this visitation, to call for him out of this mortal life: we submit our wills to thy blessed will: and humbly entreat for jesus Christ his sake, and the merits of his bitter death and Passion (which he hath suffered for him) that thou wouldst pardon, and forgive unto him all his sins: as well that wherein he was conceived and borne, as also all the offences and transgressions, which ever since, to this day and hour, he hath committed in thought, word, and deed, against thy divine Majesty. Cast them behind thy back: remove them as far from thy presence, 
Psal. 103.  as the East is from the West. Blot them out of thy remembrance: lay them not to his charge: wash them away with the blood of Christ, that they may no more be seen: and deliver him from all the judgements which are due unto him for his sins, that they may never trouble his conscience, nor rise in judgement against his Soul: and impute unto him the righteousness of jesus Christ, whereby he may appear righteous in thy sight. And in his extremity at this time, we beseech thee look down from heaven upon him, with those Eyes of Grace, and compassion, wherewith thou art want to look upon thy Children in their affliction, and misery. Pity thy wounded servant, like the good Samaritan; for here is a sick Soul, that needeth the help of such a heavenly Physician. O Lord increase his Faith, that he may believe that Christ died for him, and that his blood cleanseth him from all his sins: and either assuage his pain, or else increase his patience, to endure thy blessed will and pleasure. And good Lord, lay no more upon him, than thou shalt enable him to bear. Heave him up unto thyself, with those sighs and groans, which cannot be expressed. Make him now to feel what is the hope of his Calling: and what is the exceeding greatness of thy Mercy, and power towards them that believe in thee. And in his weakness, O Lord, show thou thy strength. Defend him against the suggestions and temptations of Satan,: who (as he hath all his life time) will now in his weakness especially seek to assail him, and to devour him. Oh save his soul; and reprove Satan, & command thy holy Angels to be about him, to aid him, & to chase away all evil, & malignant Spirits far from him. Make him more and more, to loathe this world, and to desire to be loosed, and to be with Christ. And when that good hour and time shall come (wherein thou hast determined to call for him out of this present life) give him grace peaceably and joyfully to yield up his Soul into thy merciful hands, and do thou receive her into thy mercy, and let thy blessed Angels carry her into thy Kingdom. Make his last hour his best hour: his last words his best words: and his last thoughts his best thoughts. And when the sight of his eyes are gone, and his tongue shall fail to do his office, grant (O Lord) that his Soul may (with Stephen) behold jesus Christ in Heaven ready to receive him, and that thy Spirit within him, may make requests for him, 
Rom. 6.26.  with sighs, which cannot be expressed. Teach us in him to read and see our own end and mortality: and therefore to be careful to prepare ourselves for our last ends, and put ourselves in a readidinesse against the time that thou shalt call for us in the like manner. Thus Lord we recommend this our dear Brother (or Sister) thy sick Servant, unto thy eternal grace, and mercy in that Prayer, which Christ our Saviour hath taught unto us.  
Our Father which art in Heaven, etc.  
Thy Grace, O Lord jesus Christ: thy love, O heavenly Father: thy comfort and consolation, O holy Spirit, be with us all, and especially with this thy sick servant, to the end, and in the end. Amen.  
Let them read often unto the sick, some special Chapters of the holy Scriptures: as,  
The three first Chapters of the Book of job.  
The 34. Chapter of deuteronomy.  
The two last Chapters of joshua.  
The 17. Chapter of the first of Kings.  
The 2.4. and 13. Chapters of the second of Kings.  
The 14. and 19 Chapters of job.  
The 38.40. and 65. Chapters of Isay.  
The History of the Passion of Christ.  
The 8. Chapter to the Romans.  
The 15. Chapter of the first Epistle to the Corinthians.  
The 4. of the first Epistle to the Thessalonians.  
The 5. Chapter of the second Epistle of Paul to the Corinthians.  
The first and last Chapters of S. james.  
The 11. and 12. to the Hebrews.  
The first Epistle of Peter.  
The three first and the three last Chapters of the Revelation, or some of these.  
And so exhorting the sick party to wait upon God by faith and patience, till he send for him; and praying the Lord to send them a joyful meeting in the Kingdom of Heaven, and a blessed Resurrection at the last day; they may depart at their pleasure, in the peace of God.   

Consolations against Impatiency in sickness.  
IF in thy sickness by extremity of pain thou be driven to Impatiency; meditate,  
1 That thy sins have deserved the pains of Hell: therefore thou mayst with greater patience, endure these fatherly corrections.  
2 That these are the scourges of thy Heavenly Father, and the rod in his hand. If thou didst suffer with reverence being a child, the correction of thy earthly Parents; 
Heb. 12.9.  how much rather shouldest thou now subject thyself, (being the child of God) to the chastisements of thy heavenly Father, seeing it is for thine eternal good?  
3 That Christ suffered in his Soul and body far grievouser pains for thee, 
Vir dolorum. Isa. 53.3.  therefore thou must more willingly suffer his blessed pleasure for thine own good. Therefore saith Peter, Christ suffered for you, 
1 Pet. 2.21.  leaving you an example, that ye should follow his steps. And, Let us (saith Saint Paul) run with joy the race that is set before us, 
Heb. 12.1.2.  looking unto jesus the author and finisher of our Faith, who for the joy that was set before him, endured the Cross, etc.  
4 That these afflictions, which now you suffer, are none other but such which are accomplished in your Brethren, 
1 Pet. 5.9.  that are in the world, as witnesseth Peter: 
S. Romitus cum quotannis gravi morbo tentaretur a Deo, doluit, quod uno anno liber esset, acsi a Deo tunc desertus fu●sset. Vit. Patr. 2. p. c. 148.  Yea, jobs afflictions were far more grievous. There is not one of the Saints, which now are at rest in heavenly joys, but endured as much as you do before they went thither: yea, many of them willingly suffered all the torments that Tyrants could inflict upon them, that they might come to those Heavenly joys whereunto you are now called. And you have a promise, that the God of all grace, 
1 Pet. 5.10.  after that you have suffered a while, will make you perfect, establish, strengthen, and settle you. And that God of his fidelity will not suffer you to be tempted above that you are able: 
1 Cor. 10.13  but will with the temptation also make a way to escape, that ye may be able to bear it.  
5 That God hath determined the time when thy affliction shall end, as well as the time when it began: Thirty eight years were appointed to the sick man at Bethesda's Pool. 
john 5.  
Matth. 9  Twelve years to the Woman with the bloody Issue. 
Exod. 2.2.  Three Months to Moses. 
Apoc. 2.  Ten days tribulation to the Angel of the Church of Smyrna: Three days plague to David. 
2 Sam. 24.  Yea, 
Psal. 56.  the number of the godly man's tears are registered in God's Book, and the quantity kept in his bottle.  
The time of our troubles (saith Christ) is but a modicum. 
Modicum & videbo vos. john 16.16. Psal. 30.  God's Anger lasts but a Moment (saith David.) A little season (saith the Lord) and therefore calls all the time of our pain, 
Apoc. 6.11.  
josh. 1.6.  but the hour of sorrow. David, for the swiftness thereof, 
Psal. 110.7.  compares our present trouble to a Brook. And Athanasius to a Shower. 
Nubecula est, citò transibit.  Compare the longest misery that man endures in this life, to the eternity of heavenly joys, and they will appear to be nothing. And as the sight of a Son safe borne, 
john 16.21.  makes the Mother forget all her former deadly pain: so the sight of Christ in Heaven, who was borne for thee, will make all these pangs of death, to be quite forgotten, as if they had never been; like Stephen, who as soon as he saw Christ, forgot his own wounds, 
Act. 7.  with the horror of the Grave, and terror of the stones, and sweetly yielded his Soul into the hands of his Saviour. Forget thine own pain, think of Christ's wounds. 
Apoc. 2.10.  Be faithful unto the death, and he will give thee the Crown of eternal life.  
6 That you are now called to Repetitions in Christ's School, to see how much Faith, Patience, and godliness you have learned all this while; and whether you can, like job, 
joh. 2.10.  receive at the hand of God some evil, as well as you have hitherto received a great deal of good? as therefore you have always prayed, Thy Will be done, so be not now offended at this which is done by his holy will.  

Rom. 8.28.  7 That all things shall work together for the best to them that love God, insomuch that neither death, nor life, nor Angels, 
Verse 38.  nor Principalities, nor Powers, 
39  etc. shall be able to separate us from the love of God, which is in jesus Christ our Lord. 
Morbus non malis adnumerandus, quia multis utilitèr accidit. Basil. in Hexam. Morbus est utilis quaedam institutio quae docet caduca aspernere, & coelestia spirare. Nazian. a● Philagrium.  Assure yourself that every pang is a prevention of the pains of Hell; every respite an earnest of heavens Rest: and how many stripes do you esteem Heaven worth? As your life hath been a comfort to others, so give your Friends a Christian example to die, and deceive the Devil, as job did. It is but the Cross of Christ sent before to crucify the love of this world in thee: that thou mayst go eternally to live with Christ, who was crucified for thee. As thou art therefore a true Christian, take up, like Simon of Cyrene, with both thy arms his holy Cross, carry it after him, unto him: thy pains will shortly pass, thy joys shall never pass away.   

Consolations against the fear of Death.  
IF in the time of thy sickness, thou findest thyself fearful to die; meditate,  
1 That it argueth a dastardly mind to fear that which is not. For in the church of Christ there is no Death, Isay 25.7.8. And Whosoever liveth and believeth in Christ shall never die, john 11.26. Let them fear death, who live without Christ, Christians die not, but when they please GOD they are like Enoch translated unto GOD: 
Gen. 5.24.  Their pains are but Eliahs' fiery Chariot to carry them up to heaven: 
1 King. 2.11 12.  
Luke 26.23.  or like Lazarus sores sending them to Abraham's bosom. In a word, if thou be one of them that like Lazarus lovest jesus, 
john 11.  thy sickness is not unto thee death, but for the glory of God: who of his love changeth thy living death to an everlasting life. 
john 14.  And if many Heathen men, as Socrates, Curtius, Seneca, etc. died willingly (when they might have lived,) in hope of the immortality of the Soul; wilt thou being trained so long in Christ's School, and now called to the Marriage Supper of the blessed Lamb, Apoc. 10.7. be one of those Guests that refuse to go to that joyful Banquet? God forbid.  
2 Remember that thy abode here is but the second degree of thy life: for after thou hadst first lived nine months in thy Mother's womb, thou wast of necessity driven thence to live here in a second degree of life. And when that number of months which GOD hath determined for this life, are expired, thou must likewise leave this, and and pass to a third degree in the other World, which never ends. Which to them that live and die in the Lord, surpasseth as far this kind of life, as this doth that which one lives in his mother's womb. To this last and excellentest degree of life, through this door passed Christ himself, and all his Saints that were before thee, and so shall all the rest after them and thee. Why shouldest thou fear that which is common to all God's Elect? Why should that be uncouth to thee, which was so welcome to all them. Fear not death; 
Mors praesentis vitae exitus, & introitus melioris. Bern. in Ep. ad Rom.  for it is the Exodus of a bad, but the Genesis of a better World: the end of a temporal, but the beginning of an eternal life.  
3 Consider, that there are but three things that can make death so fearful unto thee: first, the loss thou hast thereby: secondly, the pain that is therein. Thirdly, the terrible effects which follows after. All these are but false fires, and causeless fears. For the first; if thou leavest here uncertain goods which thieves may rob; thou shalt find in heaven a true treasure that can never be taken away: 
Mat. 6.19.20.  these were but lent thee as a Steward upon accounts: those shall be given thee as thy reward for ever. If thou leavest a loving Wife, thou shalt be married to Christ which is more lovely. If thou leavest Children and Friends, thou shalt there find all thy religiously Ancestors and children departed: yea, Christ, and all his blessed Saints and Angels, and as many of thy Children as be God's children, shall thither follow after thee. Thou leavest an earthly possession, 
john 14.1.  & a house of clay, and thou shalt enjoy an Heavenly inheritance and Mansion of Glory, 
2 Cor. 5.1.  which is purchased, prepared and reserved for thee▪ What haste thou lost? Nay, is not death unto thee gain? go home! go home! and we will follow after thee.  

Timor mortis ipsa morte peior.  Secondly, for the pain in Death; the fear of Death more pain●s many than the very pangs of death: for many a Christian dies without any great pang or pains. Pitch the Anchor of thy hope on the firm grou●● of the Word of God, who hath promised in thy weakness to perfect his strength: 
2 Cor. 12.9 1 Cor. 10.13  and not to suffer thee to be tempted above that thou art able to bear. And Christ will shortly turn all thy temp●rall pains to his eternal joys.  
Lastly, as for the terrible effects, which follow after death, they belong not unto thee, being a Member of Christ, for Christ by his death hath taken away the sting of death to the faithful: so that now there is no condemnation to them that are in Christ jesus. 
Rom. 8.1.  And Christ hath protested that he that believeth in him hath everlasting life, 
john 5.24.  and shall not come into condemnation, but hath passed from death unto life. Hereupon the holy Spirit from Heaven saith, Blessed are the dead which die in the Lord, and that from thenceforth they rest from their labours, and their works do follow them. In respect therefore of the faithful, 
1 Cor. 15. 1 Thes. 4. Isay 26. Apoc. 14. john 14.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 2. 2 Cor. 5. Phil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  death is swallowed up into victory, and his sting, which is sin and the punishment thereof, is taken away by Christ. Hence death is called in respect of our bodies, a sleep, and rest: In respect of our souls, a going to our heavenly Father: a departing in peace: a removing from this body to go to the Lord: 
Mors porta gloriae. Greg. janua vitae. Bernar.  a dissolution of soul and body to be with Christ. What shall I say? Precious in the signet of the Lord is the death of his Saints. These pains are but thy throws and travel to bring forth Eternal Life. And who would not pass through Hell to go to Paradise? much more through death. There is nothing after death that thou needest fear; not thy sins, because Christ hath paid thy ransom: not the judge, for he is thy loving Brother: not the Grave, for it is the Lords Bed: not Hell, for thy Redeemer keeps the Keys: not the Devil, for God's holy Angels pitch their Tents about thee, and will not leave thee till they bring thee to Heaven. Thou wast never nearer Eternal life, glorify therefore Christ by a blessed death. Say cheerfully, Come Lord jesus, for thy Servant cometh unto thee, I am willing, Lord help my weakness.   

Seven sanctified thoughts, and mournful sighs of a sick man, ready to die.  
NOW for as much as God of his infinite mercy, doth so temper our pain and sickness, that we are not always oppressed with extremity: but gives us in the midst of our extremities some respite, to ease and refresh ourselves; thou must have an especial care (considering how short a time thou hast, either for ever to lose, or to obtain Heaven) to make use of every breathing-time, which God doth afford thee: and during that little time of ease, to gather strength against the fits of greater anguish. Therefore in these times of relaxation & ease, use some of these short thoughts and sighs.  

The first thought.  
SEeing every man enters into this life in Tears, passeth it in sweat, and ends it in sorrow; ah what is there in it, that a man should desire to live any longer to it! oh what a folly is it, that when the Mariner roweth with all his force to arrive at the wished Port; and that the traveler never testeth, till he come to his journeys end; we fear to descry our Port; and therefore would put back our Bark, to be longer tossed in this continual Tempest, we weep to see our journeys end; and therefore desire our journey to be lengthened, that we might be more tired with a foul and cumbersome way.  

The spiritual sigh thereupon.  
O Lord, this life is but a troublesome Pilgrimage: 
Gen. 47.9.  few in days, but full in evils; and I am weary of it, by reason of my sins. Let me therefore (O Lord) entreat thy Majesty in this my bed of sickness: as Elias did under the juniper tree in his affliction; 
1 Reg. 19.4  It is now enough, O Lord, that I have lived so long in this vale of misery; take my f●ule into thy merciful hands, for I am no better than my Fathers.    

The second thought.  
Think with what a body of sin thou art loaden; 
Rom. 7.24.  what great civil wars are contained in a little world; the flesh fight against the spirit: 
james 4.1. Gal. 5.17.  Passion against Reason: Earth against Heaven: and the world within thee, ●anding itself for the world without thee; and that but one only mean remains to end this conflict, Death: which (in God's appointed time) will separate thy Spirit, from thy flesh: the pure and regenerate part of thy soul, from that part which is impure and unregenerated▪  

The spiritual sigh upon the second thought.  

Rom. 1.24.  O Wretched man that I am, who shall deliver me from the body of this death! O my sweet Saviour jesus Christ, 
1 Pet. 2.  thou hast redeemed me with thy precious blood. And because thou hast delivered my soul from sin, 
Apoc. 5.9.  
Psal. 116.8.  mine eyes from tears, and my feet from falling. I do here, from the very bottom of my heart, ascribe the whole praise and glory of my Salvation, to thy only grace and mercy, saying (with the holy Apostle:) Thanks be unto GOD, 
1 Cor. 15.57  which hath given me the victory, through our Lord jesus Christ. 
Psal. 145.9.     

The third thought.  
Think how it behooves thee, to be assured that thy soul is Christ's: for death hath taken sufficient gauges to assure himself of thy body in that all thy senses begin already to die, save only the sense of pain: but sith the beginning of thy being began with pain: marvel the less, if thy end conclude with dolours. But if these temporal dolours (which only afflict the body) be so painful: 
Isay 33.14.  O Lord who can endure the devouring fire? who can abide the everlasting burning?  

The spiritual sigh upon the third thought.  
O Lord jesus Christ, the Son of the living GOD, who art the only Physician, that canst ease my body from pain, and restore my Soul to life eternal: put thy Passion, Cross, and death betwixt my Soul and thy judgement: and let the merits of thy Obedience stand betwixt thy Father's justice, and my disobedience: and from these bodily pains receive my soul into thine everlasting peace: for I cry unto thee with Stephen, Lord jesus receive my spirit. 
Acts 7.59.     

The fourth thought.  
Think that the worst that death can do, is but to send thy soul sooner, than thy flesh would be willing, to Christ and his heavenly joys: Remember that that worst, is thy best hope. The worst therefore of death, is rather a help then a harm.  

The spiritual sigh upon the fourth thought.  
O Lord jesus Christ, the Saviour of all them that put their trust in thee: forsake not him that in misery flieth unto thy grace for succour and mercy. Oh sound that sweet voice in the ears of my soul, which thou spokest unto the penitent thief on the Cross, this day thou shalt be with me in Paradise; 
Luk. 23.43.  For I, O Lord▪ do (with the Apostle) from my soul speak unto thee, I desire to be dissolved and to be with Christ. 
Phil. 1.23.     

The fifth thought.  
THink (if thou fearest to die) that in Mount Zion there is no death: 
Isai. 25.7.8.  for he that believeth in Christ shall never die. 
joh. 11.25.  And if thou desirest to live; without doubt the life eternal (whereunto this death is but a passage) surpasseth all. There do all the faithful departed (having ended their miseries) live with Christ in joys: and thither shall all the godly, which survive, be gathered out of their troubles, to enjoy with him eternal rest.  

The spiritual sigh on the fifth thought.  
O Lord, thou seest the malice of Satan, who (not contenting himself, 〈…〉 all the da●es and nights of our life, 
1 Pet. 5.8.  to seek our destruction) shows himself most busiest, when thy children are weakest, and nearest to their end. O Lord, reprove him, and preserve my Soul. He seeks to terrify me with death, which my sins have deserved, but let thy holy spirit comfort my soul, with the assurance of eternal life, which thy blood hath purchased. Assuage my pain, increase my patience, and (if it be thy blessed will) end my troubles; 
Luk. 2.29.  for my soul beseecheth thee with old blessed Simeon, L●rd, now let me thy servant depart in peace, according to thy word.    

The sixth thought.  
THink with thyself, what a blessing God hath bestowed upon thee▪ above many millions of the world, that whereas they are either Pagans, who worship not the true GOD: or Idolaters who worship the true GOD falsely. Thou hast lived in a true Christian Church, and hast grace to die in the true Christian faith, and to be buried in the sepulchres of God's servants, 
Act. 26.6.7.  who all wait for the hope of Israel, the raising of their bodies in the resurrection of the just. 
Luc. 14.14.   

The spiritual sigh upon the sixth thought,  
O Lord jesus Christ, who art the resurrection, and the life, 
joh. 11.25.26. Vers. 24.  in whom whosoever believeth, shall live, though he were dead, I believe, that whosoever liveth and believeth in thee, shall never die. I know that I shall rise again in the resurrection, at the last day: for I am sure that thou my Redeemer, livest. 
job. 19.25.26.  And though that after my death worms destroy this body, yet I shall see thee, my Lord, and my God, in this flesh. Grant therefore, O CHRIST, for thy bitter death and passions sake, that at that day I may be one of them to whom thou wilt pronounce that joyful sentence; 
Mat. 25.34.  Come ye blessed of my Father, inherit the Kingdom prepared for you before the foundation of the world.    

The seventh thought.  
Think with thyself, how Christ endured for thee a cursed death, 
Gal. 3.13. Lam. 7.12.  and the wrath of God, which was due unto thy sins, and what terrible pains and cruel torments the Apostles and Martyrs have voluntarily suffered for the defence of Christ's faith, when they might have lived by dissembling or denying him: how much more willing shouldest thou be to depart in the faith of Christ, having less pains to torment thee, and more means to comfort thee?  

The spiritual sigh upon the seventh thought.  
O Lord, my sins have deserved the pains of hell, and eternal death; much more these fatherly corrections wherewith thou dost afflict me▪ 
joh. 1.29.  But O blessed Lamb of God, which takest away the sins of the world, have mercy upon me, 
Apoc. 5.1.  and wash away all my filthy sins with thy most precious blood: 
Luk. 23.42.  and receive my soul into thy heavenly kingdom; for into thy hand●, 
Psal. 31.5.  O Father, I commend my spirit, and thou hast redeemed me, O Lord, thou God of truth?     

The sick person ought now to send for some Godly and Religious Pastor.  
IN any wise, remember (if conveniently it may be) to send for some godly and religious Pastor, not only to pray for thee at thy death (for GOD in such a case hath promised to bear the Prayers of the righteous 
a Gen. 20.7. jer. 18.20. & 15.1. Eze. 14.14. 1 Sam. 9.7. & 12.19.23.  Prophets, and 
b jam. 5.14.5.16.  Elders of the Church) But also upon thy confession and unfeigned repentance to absolve thee of thy sins. For as Christ hath given him a calling to 
c Mark. 1.4. Act. 19.4.  baptise thee unto repentance for the remission of thy sins: so hath he likewise given him a calling and 
d 1 Cor. 5.4.  power, and 
e 2 Cor. 10.8  authority (upon repentance) ●o absolve thee from thy sins. 
f Mat. 16.19  I will give thee the keys of the Kingdom of Heaven: and whatsoever thou shalt bind upon earth, shall be bound in heaven: and whatsoever thou shalt lose on earth, shall be l●●sed in heaven. 
Mat. 18.18.  And again, Verily, I say unto you, whatsoever ye bind in earth shall be ●ound in heaven: whatsoever ye lose in earth, 
joh. 20.22.23.  shall be loosed in heaven. And again, receive ye the holy Ghost: whosoever sins yeare● 〈◊〉, they are remitted unto them: and whosoever sins ye retain, they are retained. This doctrine was as ancient in the Church of God as job, for Elihu tells him, 
job. 33.23.  That when God strikes a man with malady ●n his bed, so that his soul draweth near the grave, and his life to the buri●rs. If there be● any messenger with him, or an interpreter, one of a thousand, to declare unto man his righteousness, then will he have mercy upon him, etc. And answerable hereunto (saith Saint james) if the sick 〈◊〉 committed sins (upon his repentance, 
jam. 5.17.18.  and the prayer of the Elders) they shall be forgiven him. These have power ●o shut heaven, 
Apoc. 11.6.  and to deliver (the scandalous impenitent sinner) 〈◊〉 Satan. 
1 Cor. 5.5.  For the weapon's of their war fa●●, are 〈◊〉 carnal, 
1 Cor. 10.3. etc.  but mighty, through God, to cast down▪ etc. and to have vengeance in readiness against all disobedience. They have the key of losing, therefore the power of absolving.  
The Bishops, 
Mark. 2.7. M●nistri peccata remittunt non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 5.4. 1 Cor. 4.1.2. Act. 13.38. To this end saith Basil, in Ascet. c. 13. Christus omnibus Pastoribus & Doctoribus, Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequalem tribuit potestatem cuius signum est, quod omnes ex aequo ligant & soluunt, ut  and Pastors of the Church, do not forgive sins by any absolute power of their own (for so only Christ their master forgiveth sins) but ministerially, as the servants of Christ, and stewards, to whose fidelity their Lord and Master hath committed his keys; and that is, when they do declare and pronounce either publicly or privately by the word of God▪ what bindeth▪ what looseth, and the 〈◊〉 of God to penitent 〈◊〉: or his judgement to impenitent and obstinate person●: and so do apply the general promise● or threatenings to the penitent or impenitent. For CHRIST from heaven doth by them (as by his Ministers on Earth) declare whom he remitteth and bindeth, 

Petrus, Papists dare not deny this.  
Quilib●● sacerdos (quantum est ex virtute clavium) habet potestatem indifferenter in omnes. In supplement. Tohmae. 4.6.   and to whom he will open the gates of heaven, and against whom he will shut them. And therefore it is not said, whose sin ye signify to be remitted, but whose sins ye remit: they then do remit sins, because Christ by their ministry 〈…〉▪ a● Christ by his Disciples loosed: Lazarus, job. ●●. 44. And as no water could wash away 〈…〉, but the waters of 〈…〉 (though other rivers 〈◊〉 clear) because the promise▪ was annexed unto the 〈◊〉 of jordane, 
Vers. ●0.  and not of ●●ther Rivers: so though another man may pronounce the same words: yet have they not the like efficacy and power to work on the conscience, as when they are pronounced from the mouth of Christ's Ministers, because that the 
* john 20.22.23.  promise is annexed to the Word of God in their mouths: for them hath he 
a Act. 1.24.  chosen, 
b Act. 13.2.  separated, and 
c Rom. 1.1.  set apart for this work, and to them he hath committed the 
d 2 Cor. 5.18.19.  ministery and word of reconciliation, by their holy 
e Act. 13.2. 1 Cor. 1.1. Heb. 5.4.  calling and 
f Tit. 1.5.  ordination they have received the 
g john 20.22.23.  holy Ghost, and the Ministerial power of binding and losing. They are font forth of the holy Ghost, 
Act. 13.4.2.  for this work whereunto he hath called them.  
And Christ gives his Minister's power to forgive sins to the penitent, in the same 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. john 20.23.  words that he teacheth us in the Lord's Prayer to desire God to forgive us our sins: to assure all penitent sinners, that God by his Minister's absolution doth fully, through the merits of Christ's blood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 11.4.  forgive them all their sins. So that what Christ decreeth in heaven, in foro judicij, the same he declareth on earth by his reconciling Ministers, in foro paenitentiae: So that as GOD hath reconciled the world to himself by jesus Christ: so hath he (saith the Apostle) given unto us the ministry of this reconciliation. 
2 Cor. 5.18   
He that sent them to baptize, 
john 20.21.23.  saying, Go and teach all nations baptizing them, etc. sent them also to remit sins, 
2 Cor. 2.7.10  saying, As my Father sent me so send 〈…〉, whosoever sins ye remit, they are remitted unto them, etc. As therefore none can baptize, (though he use the same Water & words) but only the lawful Minister, 
Heb. 5.4.  whom Christ hath called and authorized to this divine and Ministerial Function. So though others may comfort with good words; yet none can absolve from sin, but only those, to whom Christ hath committed the holy ministery and word of reconciliation: 
2 Cor. 5.18.19.  and of their absolution Christ speaketh, he that heareth you heareth me. 
Luk. 10.16.  In a doubtful title thou wilt ask the counsel of thy skilful Lawyer: in peril of sickness thou wilt know the advise of thy learned Physician: and is there no danger in dread of damnation, for a sinner to be his own judge?  

Lib. 3. Instit. cap. 4. sect. 12.  judicious Calvin teacheth this point of doctrine most plainly, Etsi omnes mutuò nos debeamus consolari, etc. Although (saith he) we ought to comfort and confirm one another in the confidence of God's mercy, yet we see that the Ministers are appointed as witnesses and sureties to ascertain our consciences of the remission of sins: insomuch, as they are said to remit sins, and to loose souls. Let every faithful man therefore remember, that it is his duty (if inwardly he be vexed and afflicted with the sense of his sins) not to neglect that Remedy which is offered unto him by the Lord, to wit, that (for the easing of his Conscience,) he make private confession of his sins unto his Pastor; and that he desire his private endeavour for the application of some comfort unto his soul: whose office it is (both publicly and privately) to administer evangelical Consolation to God's people.  
Beza highly 
* In Antith. Papatus & Christianismi. vol. 1. fol. 66. Luther tom. 6. fol. 109. & s●aq.  commendeth this practice; and Luther saith, that he had rather lose 1000 worlds, then suffer private confession to be thrust out of the Church. Our church hath ever most 
a Witness our liturgy. D. Holland absolved D. Rainolds at his death: who not being able to speak, kissed the hand wherewith he was absolved.  sound maintained the truth of this doctrine; but most justly abolished the tyrannous and Antichristian abuse of Popish auricular confession, which they thrust upon the Souls of Christians, as an Expiatory Sacrifice, and a meritorious satisfaction for sin: racking their Consciences to confess, when they feel no distress, and to enumerate all their sins, which is impossible; that by this means they might dive into the secrets of all men, which oft times hath proved pernicious not only to private persons, but also to public states. But the truth of God's word is, that no person, having received Orders in the Church of Rome, can truly absolve a sinner: for the Keys of absolution are two, the one is the Key of Authority, and that only 
* Apoc. 3.7. Mar. 2.7. Luke 5.21.  Christ hath: the other is the Key of ministery; and this he 
a Mat. 16.19  gives to his Ministers, who are therefore called, the Ministers of Christ: The 
b 1 Cor. 4.1.  Stewards of God's Mysteries: The 
c 2 Cor. 5.20  Ambassadors of reconciliation, Bishops, Pastors, Elders, etc. 
Ministerii clavis duplex est, una scientia discernendi. 1 Cor. 12.10 1 joh. 4.1. jer. 15.19. alia est potestas ligandi & absoluendi. john 20. Mat. 27.4.  But Christ never ordained in the New Testament, any Order of sacrificing Priests, neither is the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth Sacerdos, or sacrificing Priest, given to any Officer of Christ, in all the New Testament. Neither do we read in all the New Testament, of any who confessed himself to a Priest, but judas. Neither is there any real Priest of the New Testament, but only Christ. 
Heb. 7.24.27.28.  Neither is there any part of his Priesthood, to be now accomplished on Earth, 
Heb. 8.4.  but that which he fulfilleth in Heaven, 
Heb. 7.25.  by making intercession for us. Seeing therefore Christ never ordained any Order of sacrificing Priests: and that Popish Priests scorn the name of Ministers of the Gospel, to whom only Christ committed his Keys, it necessarily followeth, that no Popish Priest can truly either excommunicate or absolve any sinner, or have any lawful right to meddle with Christ's Keys. But the Antichristian abuse of this divine Ordinance, should not abolish the lawful use thereof twixt Christians and their Pastors in cases of distress of Conscience, for which it was chiefly ordained.  
And verily there is not any means more excellent to humble a proud heart, nor to raise up an humble spirit, than this spiritual conference betwixt the Pastors and the People committed to their charge. If any sin therefore troubleth thy conscience, confess it to God's Minister: ask his counsel, and if thou dost truly repent, receive his Absolution. And then doubt not in foro Conscientiae, but thy sins be as verily forgiven on earth▪ as if thou didst hear Christ himself in foro judicij, pronouncing them to be forgiven in Heaven. Qui vos audit, 
Luke 10. 1●.  me audit, he that heareth you, heareth me. Try this, and tell me whether thou shalt not find more ease in thy Conscience, then can be expressed in words. Did profane men consider the dignity of this divine calling: they would the more honour the Calling, and reverence Persons.  
The sick man (having thus eased his Conscience, and received his Absolution) may do well (having a convenient number of faithful Christians joining with him) to receive the holy Sacrament of the Lords Supper, to encourage him in his Faith, to discourage the Devil in his assaults. In this respect the 
a Conc. Nice. Canon. 12.  Council of Nice termeth this Sacrament, Viaticum, the soul's provision for her journey. And albeit the Lord's Supper be an Ecclesiastical action, yet for as much as our Lord (the first institutor) celebrated it in a 
b Mat. 29.18 Luke 22.12.  private house, and that Saint 
c Rom. 16.5 Philem. v. 2.  Paul termeth the houses of Christians, the Churches of Christ. And that 
d Mat. 18.20  Christ himself hath promised to be in the midst of the faithful, where but two or three are gathered together in his Name.  
I see no reason, but if Christians desire it (when they are not through sickness able to come to the church) but that they should receive, and Pastors ought to administer unto them the Sacraments at home. He showeth more simplicity than knowledge, who thinks that this savours of a private Mass. For a Mass is called private, not because it is said in a private house, but because (as Bishop 
a jewel against Harding. Artic. 1 of private Mass. fol. 4.  jewel teacheth out of 
b I● Massis privatis suffic●t si unus sit praesens, scilicet Minister, qui populi totius personam gerit. Aquin. par. 3. quaest. 38. art. 5.  Aquinas) the Priest receiveth the Sacrament himself alone without distribution made unto others, and then it is private; although the whole Parish be present and look upon him. There is as much difference between such a Communion, and the Antichristian Idol of a private Mass, as there is betwixt Heaven and Hell. For at a Communion in a private family upon such an extraordinary occasion, Christ his institution is observed: Many faithful brethren meet together, and tarry one for another: Christ his death is remembered and showed; and the Minister, together with the faithful, and the sick party, 
De coenae administratione itae sentio, libenter admittendum esse hunc morem, ut apud aegrotos celebretur Communio, cum itares & opportunitas feret. Epist. 51  do communicate. Master Calvin saith, That he doth very willingly admit administering of the Communion to them that are sick, when the case and opportunity so requireth. And in 
a Cur caenam aegrotis negandam esse non arbitror, multa & graves causae me impellun● Epist. 361.  another place he saith, That he hath many weighty reasons to compel him not to deny the Lords Supper unto the sick. Yet I would wish all Christians to use to receive often (in their health) especially once every month with the whole Church; for than they shall not need so much to assemble their friends upon such an occasion, nor so much to be troubled themselves for want of the Sacrament. 
Perkins right way of dying well.  For as Master Perkins saith very well, The fruit and efficacy of the Sacrament is not to be restrained to the time of receiving: but it extends itself to the whole time of man's life afterward: the efficacy whereof, did men thoroughly understand: they should not need to be often exhorted to receive it.  
pastors omnes hic exorat●s vellem, 
Admonitio ad pastors.  ut in huius controversiae statum penitius introspiciant: nec fideles ex hac vita migrantes, & panem vitae petentes; viatico suo fraudari sina●t, ne lugubris ista in ●ijs adimpleatur lamentatio: Parv●li panem petunt, 
Lam. 4.4.  & non sit qui frangat eyes.  
As therefore when a wicked liver dieth he may say to death, as Ahab said to Eliah, Hast thou found me, 
2 King. 21.20.  O mine enemy? So on the other side when it is told a penitent sinner that death knocks at the door, and begins to look him in the face; he may say of death, as David said of Ahimaaz, Let him come, 
2 Sam. 18.27  and welcome, for he is a good man, 
Vt moriare pius, vivere disce piè.  and cometh with good tidings: he is the messenger of Christ, and bringeth unto me the joyful news of eternal life. And as the Red Sea was a gulf to drown the Egyptians to destruction, but a passage to the Israelites to convey them to Canaan's possession: so death to the wicked, is a sink to hell and condemnation; but to the godly the gate to everlasting life and salvation. And one day of a 
* Summum hominis bonum bonus ex hac vita exitus.  blessed death, will make an amends for all the sorrows of a bitter life.  
When therefore thou perceivest thy soul departing from thy body pray with thy tongue if thou canst; else pray in thy heart and mind these words, fixing the eyes of thy soul upon jesus Christ thy Saviour.   

A Prayer at the yielding up of the Ghost.  

joh. 1.29.  O Lamb of God, which by thy blood hast taken away the sins of the world, have mercy upon me a sinner. 
Luk. 18.13.  Lord jesus receive my spirit. Amen.  

When the sick party is departing, Let the faithful that are present kneel down and commend his Soul to God in these or the like words.  
O Gracious God and merciful father, 
Psal. 46.1.  who art our refuge and strength, and a very present help in trouble; lift up the light of thy favourable countenance at this instant upon thy servant, 
Psal. 4.6.  that now cometh to appear in thy presence. Wash away, good Lord, all his sins by the merits of Christ jesus blood, 
1 joh. 1.7.  that ●ho● may never be laid to his charge. Increase his faith, preserve and keep safe his soul from the danger of the Devil and his wicked Angels. Comfort him with thy holy spirit, cause him now to feel that thou art his loving Father, and that he is thy child by Adoption and Grace. Save, O Christ, the price of thine own blood, and suffer him not to be lost whom thou hast bought so dearly. Receive his Soul as thou didst the penitent thief into thy heavenly Paradise. Let thy blessed Angels conduct him thither as they carried the soul of Lazarus, and grant unto him a joyful resurrection at the last day. O 〈◊〉, hear us for him, and hear thine own Son, our only Mediator that sits at thy right hand: 
Rom. 8.34.  for him and us all, even for the merits of that bitter death and passion which he hath suffered for us: In confidence whereof we now recommend his soul into thy fatherly hands, in that blessed prayer, which our Saviour hath taught us in all times of our troubles to say unto thee: Our Father, etc.   
Thus far of the Practice of Piety in dying in the Lord.   

Now followeth the Practice of Piety in dying for the Lord.  
THE Practice of Piety in dying for the Lord, is termed Martyrdom.  

2 Cor. 12.15  Martyrdom, is the testimony which a Christian beareth to the doctrine of the Gospel, 
Sanguis Martyrum semen ecclesiae. Apoc. 2.10.  by enduring any kind of death: to invite many, and to confirm all, to embrace the truth thereof. To this kind of death, Christ hath promised a crown: 
Martyrs acceperum non dederunt coronas. Leo.  Be thou faithful unto the death, and I will give thee the crown of life. Which promise the Church so firmly believed, that they termed Martyrdom itself, a crown: and God to animate Christians to this excellent prize, 
Martyrio coronatus. Eus. usually. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoc. 2.10. Bern. Ser. in ●est. Innoc.  would by a prediction that Stephen, the first Christian Martyr should have his name of a crown.  
Of Martyrdom there are three kinds.  
First, Sola voluntate, in will only: as john the Evangelist, 
Frid. Nausea. in ult. johan. Flores hist. ad an. 95.  who (being boiled in a Cauldron of oil) came out rather anointed then sod: and died of old age at Ephesus.  
Secondly, Solo opere, in deed only: 
Matth. 2.  as the innocents of Bethleem.  
Thirdly, Voluntate & opere, both in will, and deed: as in the Primitive Church, Stephen, Polycarpus, Ignatius Laurentius, Romanus, 
Act. 7.  A●tiochianus, and thousands. And in our days, Cranmer, Latimer, Ho●per, Ridley, 
Acts and Monument.  Farrar, Bradford, Philpot, Sanders Glover, Tailor, and others innumerable, whose fiery zeal to God's truth, 
1 Pet. 2.19. Causa non passio facis Martyrem. Aug. Ep. 61.  brought them to the flames of Martyrdom to seal Christ's faith. It is not the cruelty of the death: 
Non mortes, sed mores. Boys. Tho. Aquin. 1.2. quest. 19 art. 6.  but the innocency and holiness of the cause that maketh a Martyr; neither is an erroneous conscience a sufficient warrant to suffer Martyrdom: because Science in God's word must direct conscience in man's heart; for they who killed the Apostles, in their erroneous consciences thought they did God good service. 
joh. 16.2.  And Paul of zeal breathed out slaughters against the Lords Saints: 
Act. 9.1. Phil. 3.6.  Now whether the cause of our Seminary Priests and jesuits, be so holy, true and innocent; as that it may warrant their conscience to suffer death, & to hazard their eternal salvation thereon; 
Epistola ad Romanos, is now Epistola in Romanos.  let Paul's Epistle written to the Ancient Christian Romans, (but against our new Antichristian Romans) be judge: And it will plainly appear, that the doctrine which Saint Paul taught to the ancient Church of Rome is ex diametro opposite in ●6 fundamental points of true Religion: to that which the new Church of Rome teacheth and maintaineth? For Saint Paul taught the Primitive Church of Rome:  
1 That our election is of God's free grace, and not ex operibus praevisit. Rom. 9.11. Rom. 11.5.6.  
2 That we are justified by faith only without good works. Rom. 3.20.28. Rom. 4.2. etc. Rom. 1.17.  
3 That the good works of the Regenerate, are not of their own condignity meritorious, nor such as can deserve heaven. Rom. 8.18. Rom. 11.6. Rom. 6.23.  
4 That those books only are God's Oracles and Canonical Scripture which were committed to the custody and credit of the jews. Rom. 3.2. Rom. 1.2. Rom. 16.16. such were never the Apocrypha.  
5 That the holy Scriptures have God's authority. 
* Note, that the Scripture saith, and God saith: the Scripture concludeth and God concludeth, is all one with Paul.  Rom. 9.17. Rom. 4.3. Rom. conferred. Rom. 11.3.2. conferred with Gal. 3.22. Therefore above the authority of the Church.  
6 That all, aswell Laity as Clergy that will be saved, must familiarly read or know the holy scriptures, Rom. 15.4. Rom. 10.1.2.8. Rom. 16.26.  
7 That all Images made of the true God are very Idols. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Having reference to what he spoke before, Rom. 1.13. of Images.  Rom. 1.23, and Rom. 2.22. conferred.  
8 That to bow the knee religiously to an Image, or to worship any Creature, is mere Idolatry, Rom. 11.4. and a lying service. Rom. 1.25.  
9 That we must not pray unto any but to GOD only, in whom we believe, Rom. 10.13.14. Rom. 8.15.27. therefore not to Saints and Angels.  
10 That Christ is our only Intercessor in Heaven. Rom. 8.34. Rom. 5.2. Rom. 16.27.  
11 That the only Sacrifice of Christians, is nothing but the spiritual sacrificing of their Souls and Bodies to serve GOD in holiness and righteousness. Rom. 12.1. Rom. 15.16. Therefore no real sacrificing of Christ in the Mass.  
12 That the religious worship called dulias, as well as l●t●i●, belongeth to God alone. Rom. 1.9. Rom. 12.11. Rom. 16.18. conferred.  
13 That all Christians are to pray unto God in their own native language. Rom. 14.11.  
14 That we have not of ourselves, in the state of corruption, free-will unto good, Rom. 7.18. etc. Rom. 9.16.  
15 That Concupiscence in the Regenerate, is sin, Rom. 7.7.8.10.  
16 That the Sacraments do not confer grace ex opere operato, but sign and seal that it is conferred already unto us. Rom. 4.11.12. Rom. 2.28.29.  
17 That every true believing Christian may in this life be assured of his salvation. Rom. 8.9.16.35 etc.  
18 That no man in this life since Adam's Fall, can perfectly fulfil the Commandments of God. Rom. 7.10. etc. Rom. 3.19. etc. Rom. 11.32.  
19 That to place Religion in the difference of meats and days is superstition. Rom. 14 3.5.6.17 23.  
20 That the imputed righteousness of Christ, is that only that makes us just before God. Rom. 4.9.17.23.  
21 That Christ's flesh was made of the Seed of David, by Incarnation: not of a wafer-cake by Transubstantiation. Rom. 1.3.  
22 That all true Christians are Saints: and not those whom the Pope only doth canonize. Rom. 1.7. Rom. 8.27. Rom. 15.31. Rom. 16.2. and 15. Rom. 15.25. etc.  
23 That Ipse, Christ, the God of Peace: and not Ips●, the Woman, should bruise the Serpent's head. Rom. 16.20.  
24 That every Soul must of conscience be subject, and pay Tribute to the Higher Powers, that is, the Magistrates which bear the sword. Rom. 13 1.2. etc. and therefore the Pope and all Prelates must be subject to their Emperor, Kings, & Magistrates, unless they will bring damnation upon their Souls, as Traitors, that resist God and his Ordinance. Rom. 13.2.  
25 That Paul (not Peter) was ordained by the grace of God to be the chief Apostle of the Gentiles, and consequently of Rome, the chief 
* It seems by Rom. 15.20.29. & the whole last Chapter, that the Christians who were in Rome before Paul came thither, were converted by those Preachers whom he had sent thither before him: for he calls ● them his helpers, ver. 3.9. kinsmen, ve. 7.13 fellow-prisoners, ver. 7. the first fruits of Acha●a, where he had preached, ver. 5. all familiar to him, and to Tertius, who writ the Epistle, ver. 22. And therefore they came so joyfully to me to Paul at the Market of Appius, hearing that he was coming towards Rome. Act. ●8. 15.  City of the Gentiles. Rom. 15.15.16.19.20 etc. Rom. 11.13. Rom. 16.4.  
26 That the Church of Rome may err and fall away from the true Faith: as well as the Church of jerusalem, or any other particular Church. Rom. 11.20.21.22.  
And seeing the new upstart Church of Rome teacheth in all these, and in innumerable other points clean contrary to that which the Apostles taught the Primitive Romans; let GOD and this Epistle judge betwixt them and us, whether of us both stands in the true ancient Catholic Faith, which the Apostle taught the old Romans. And whether we have not done well to depart from them, so far as they have departed from the Apostles doctrine: and whether it be not better to return to S. Paul's truth, then still to continue in Rome's error. And if this be true; then let Jesuits and Seminary Priests take heed and fear, lest it be not faith, but faction: not truth, but treason: not religion, but rebellion, beginning at Tiber, and ending at Tyburn, which is the cause of their deaths. And being sent from a troublesome Apostatical See, rather than from a peaceable Apostolical Seat; because they cannot be suffered to persuade Subject, to break their Oaths, and to withdraw their Allegiance from their Sovereign; to raise rebellion; to move invasion; to stab and poison Queens; to kill and murder Kings; to blow up whole States with Gunpowder, they desperately cast away their own bodies to be hanged and quartered: and (their souls saved if they belong to GOD) I wish such honour to all his Saints that sends them. 
Psal. 149.9.  And I have just cause to fear, that the miracles of Lypsius two Ladies, Bluntstones' Boy, Garnets' Straw, and the Maids fiery Apron▪ will not suffice to clear, that these men are not murderers of themselves, 
Vt Alexandri causa tis qui illam scire cuptunt patefiat: judicatus est Ephesi ab Aemilio Frontino Proconsule, non propter professionis nomen, sed propter perpetrata latrocinia, cum iam esset praenaricator (& proditor.) Euseb. Hist. Eccles. lib. 5. cap. 18.  rather than Martyrs of Christ.  
And with what Conscience can any Papist count Garnet a Martyr, when his own Conscience forced him to confess, that it was for treason, and not for Religion that he died? But if the Priests of such a Gunpowder Gospel be Martyrs; I marvel who are Murderers? If they be Saints, who are Scythians? and who are Cannibals, if they be Catholics?  
But leaving these; let us (to whose fidelity the Lord hath committed his true faith, 
1 Tim. 6.20.  as a precious deposit●●) pray unto GOD: that we may lead a holy life, answerable to our holy Faith, 
Prou. 24.21.  in Piety to Christ, 
1 Pet. 2.17.  and obedience to our King: that if our Saviour, 
Acts 5.41.  shall ever count us worthy that honour, to suffer martyrdom for his Gospel's sake: be it by open burning at the Stake, as in Queen Mary's days: or by secret murdering, as in the Inquisition house: or by outrageous massacring, as in the Parrisian Matins:) we may have Grace to pray for the assistance of his holy Spirit, so to strengthen our frailty, and to defend his cause: as that we may seal with our deaths the evangelical truth which we have professed in our lives. That in the days of our lives, 
Luke 11.28.  we may be blessed by his Word: In the day of death, 
Apoc. 14.13  be blessed in the Lord: and in the day of judgement be the blessed of his Father. 
Mat. 25.34.  
Apoc. 22.20  Even so, grant Lord JESUS. Amen.   

A divine Colloquy between the Soul and her Saviour, concerning the effectual merits of his dolorous passion.  Soul. 
LORD, wherefore didst thou 
a john 13.4.  wash thy Disciples feet?  Chr. 
To teach thee how thou shouldest prepare thyself to come to my Supper.  S. 
Lord, why wouldst thou wash them 
b john 13.14.  thyself?  C. 
To teach thee Humility, if thou wilt be my Disciple.  S. 
Lord, wherefore didst thou before thy death 
c Luk. 22.19  institute thy last Supper?  C. 
That thou mightest the better remember my death▪ and be assured, that all the merits thereof are thine.  S. 
Lord, wherefore wouldst thou go t● such a place, where 
d john 18.2.  judas knew to find thee?  C. 
That thou mightest know, that I went as willingly to suffer for thy sin, as ever thou went est to any place to commit a sin.  S. 

john 18.1.  Lord, wherefore wouldst thou begin thy Passion in a Garden?  C. 

Gen. 1.3.  Because that in a Garden thy sin took first beginning.  S. 
Lord, wherefore did thy three select Disciples 
e Mat. 26.40.  fall so fast a sleep, when thou beganst to fall into thy agony?  C. 
To show that I alone wrought the work of thy Redemption. 
Isai. 63.5.   S. 
Lord, why were there so many plots and snares laid for thee? 
Mat. 26.4.   C. 
That I might make thee to escape all the snares of thy ghostly hunter. 
Psal. 91.3.   S. 
Lord, why wouldst thou suffer judas (betraying thee) to kiss thee? 
Math. 26.40   C. 
That by enduring the words of dissembling lips: 
Gen. 3.4.5.  I might there begin to expiate sin where Satan first brought it into the world.  S. 
Lord, why wouldst thou be sold for 30. pieces of silver? 
Mat. 27.3.   C. 
That I might free thee from perpetual bondage.  S. 
Lord, why didst thou pray with such strong crying and tears? 
Mat. 26.39. Heb. 5.7.   C. 
That I might quench the fury of God's justice, which was so fiercely kindled against thee.  S. 
Lord, why wast thou so afraid, 
Luk. 22.44.  and cast into such an agony?  C. 
That suffering the wrath due to thy sins, thou mightest be more secure in thy death, and find more comfort in thy crosses.  S. 
Lord, wherefore didst thou pray so oft and so earnest that the Cup might pass from thee? 
Mat. 26.39.42.44.   C. 
That thou mightest perceive the horror of that curse and wrath, which being due to thy sins, 
Gal. 3.13.  I was then to drink and endure for thee.  S. 
Lord, wherefore didst thou after thy wish submit thy will to the will of thy father?  C. 
To teach thee what thou shouldest do in all thy afflictions: and how willingly thou shouldest yield to bear with patience, that cross, which thou seest to come from the just hand of thy heavenly Father.  S. 
Lord, wherefore didst thou sweat such drops of water and blood? 
Luk. 22.44.   C. 
That I might cleanse thee from thy stains, and bloody spots.  S. 
Lord, why wouldst thou be taken, 
Luk. 22.54.  when thou mightest have escaped thine enemies?  C. 
That thy spiritual enemies should not take thee, 
Mat. 5.25.  and cast thee into the prison of utter darkness. 
Mat. 22.13.   S. 
Lord, wherefore wouldst thou be forsaken of all thy Disciples? 
Math. 26.56   C. 
That I might reconcile thee unto God, of whom thou wast forsaken for thy sins.  S. 
Lord, wherefore wouldst thou stand to be apprehended alone? 
joh. 18.8.   C. 
To show thee that my love of thy salvation, was more than the love of all my Disciples.  S. 
Lord, wherefore was the young man caught by the Soldiers, 
Mar. 14.51.52.  and onstript of his linen, who came out of his bed, hearing the stir at thy apprehension, and leading to the high Priest?  C. 
To show their outrage in apprehending me, and my power in preserving out of their outrageous hands, all my Disciples, who otherwise had been worse handled by them, than was that young man.  S. 
Lord, wherefore wouldst thou be bound? 
Mat. 27.2.   C. 
That I might lose the cords of thine iniquities.  S. 
Lord, 
Luke 22.57.  why wast thou denied of Peter?  C. 
That I might confess thee before my Father, and thou mightest learn; that there is no trust in man, and that Salvation▪ proceeds of my mere mercy.  S. 
Lord, wherefore wouldst thou bring Peter to repentance by the crowing of a cock? 
Luke 22.60.   C. 
That none should despise the means which God hath appointed for their conversion, though they seem never so mean.  S. 
Lord, wherefore didst thou at the Cock-crowing turn and look upon Peter? 
Luk. 22.61.   C. 
Because thou mightest know, that without the help of my grace, no means can turn a sinner unto God when he is once fallen from him.  S. 
Lord, wherefore wast thou covered with a purple robe? 
joh. 19.5.   C. 
That thou mightest perceive that it was I, that did away thy Scarlet sins. 
Isai. 18.   S. 
Lord, wherefore wouldst thou be crowned with thorns? 
Mat. 27.29.   C. 
That by wearing thorns, the first fruits of the curse, it might appear: that it is I which takes away the sins and curse of the world, 
1 Pet. 5. Apoc. 2.10.  and crowns thee with the crown of life and glory.  S. 
Lord, why was a Reed put into thine hand? 
Mat. 27.29.   C. 
That it might appear that I came not to break the bruised Reed. 
Mat. 12.20.   S. 
Lord, wherefore wast thou mocked of the jews? 
Mat. 27.29.   C. 
That thou mightest insult over Devils, who otherwise would have mocked thee, as the Philistims did Samson. 
judg. 16.25.   S. 
Lord, wherefore wouldst thou have thy blessed face defiled with spittle? 
Mat. 26.27.   C. 
That I might cleanse thy face from the shame of sin?  S. 
Wherefore Lord, were thine eyes hoodwinked with a vail? 
Mat. 14.65.   C. 
That thy spiritual blindness being removed, thou mightest behold the face of my Father in heaven. 
Mat. 18.20.   S. 

Mat. 27.30.  Lord, wherefore did they buffet thee with fists, and beat thee with staves?  C. 
That thou mightest be freed from the strokes, and tearings of infernal fiends.  S. 

Mat. 27.39.  Lord, wherefore wouldst thou be reviled?  C. 
That God might speak peace unto thee, by his word and spirit.  S. 
Lord, wherefore was thy face disfigured with blows and blood? 
joh. 19.3. Isay 53.2.   C. 
That thy face might shine glorious as the Angels in heaven. 
Mat. 13.43. Mat. 22.30.   S. 
Lord, wherefore wouldst thou be so cruelly scourged? 
john 19.1.   C. 
That thou mightest be freed from the sting of conscience, and whips of everlasting torments.  S. 
Lord, wherefore wouldst thou be arraigned at Pilat's bar? 
Mark. 14.53   C. 
That thou mightest at the last day be acquitted before my judgement seat.  S. 
Lord, 
Luke 23.2.  wherefore wouldst thou be falsely accused?  C. 
That thou shouldest not he justly condemned.  S. 
Lord, wherefore wast thou turned over to be condemned by a str●nge judge▪ 
Mat. 27.2.   C. 
That thou being redeemed from the captivity of a hellish Tyrant: mightest be restored to God, whose own thou ar● by right.  S. 
Wherefore, O Christ, 
john 19.11.  didst thou acknowledge that Pilate had power over thee from above?  C. 
That Antichrist under pretence of being my Vicar, 
Tit. 3.1. Rom. 13 1. 1 Pet. 2.13.14.  should not exalt himself above all Principalities and Powers.  S. 
Lord, why wouldst thou suffer thy passion under Pontius Pilate being a Roman, 
Luk. 23. ●1. 2. joh. 19.12. etc.  Precedent to Caesar of Rome?  C. 
To show that the Caesarian and pontifician policy of Rome should chiefly persecute my Church and crucify me in my members. 
Note well Apo. 11.8. & Apo. 17.5.6.24.   S. 
But why, O Lord wouldst thou be condemned? 
joh. 19.16.   C. 
That the law being condemned in me, 
Luk. 23.24 Rom. 8.3.  thou mightest not be condemned by it.  S. 
But why wast thou condemned; 
Mat. 27.24. joh. 19.6.  seeing nothing could be pro●ed against thee?  C. 
That thou mightest know, that it was not for my fault, but for thine that I suffered.  S. 
Lord, wherefore wast thou led, to suffer out of the City? 
Mat. 27.33. Heb. 13.12.   C. 
That I might bring thee to rest, in the heavenly City.  S. 
Lord, why did the jews compel Simon of Cyrene, 
Luk. 23.26. Mat. 27.32.  coming out of the field to carry thy Crosse.  C. 
To show the weakness, whereunto the burden of thy sins brought me: and what must be every Christians case, which goeth out of the field of this world, toward the heavenly jerusalem.  S. 
Lord, why wast thou unstripped of thy garments? 
joh. 19.23.   C. 
That thou mightest see, how I forsook all to redeem thee.  S. 
Lord, wherefore wouldst thou be lift up upon a Cross? 
Luke 23.   C. 
That I might lift thee up with me to heaven.  S. 
Lord, wherefore didst thou hang upon a cursed tree? 
Luke 23.33   C. 
That I might satisfy for the sin committed, in eating the forbidden fruit of a tree. 
Gen. 2.17.   S. 
Lord, wherefore wouldst thou hang between two thieves? 
Luke 23.33.   C. 
That thou my dear soul mightest have place in the midst of heavenly Angels.  S. 

Psal. 22.16. john 20.25.  Lord, wherefore were thy hands and feet nailed to the Cross?  C. 
To enlarge thy hands to do the works of righteousness, and to set thy feet at liberty, to walk in the ways of peace.  S. 
Lord, wherefore did they crucify thee in Golgotha, 
Mat. 27.33.  the place of dead men's souls?  C. 
To assure thee that my death is life unto the dead.  S. 
Lord, why did 〈◊〉 the Soldiers divide thy seamless coat? 
joh. 19.24.   C. 
To show that my church is one; without rent of Schism.  S. 
Lord, wherefore didst thou taste vinegar and gall? 
Mat. 27.34.   C. 
That thou mightest eat the bread of Angels, and drink the water of life.  S. 
Lord, why saidst thou (upon the Cross) It is finished▪ 
joh. 19.30.   C. 
That thou mightest know that by my death, 
Rom. 10.4.  the Law was fulfilled, 
2 Cor. 3.13.  and thy redemption effected.  S. 
Lord, why didst thou cry out upon the Cross, 
joh. 19.34.  My God my God, why hast thou forsaken me?  C. 
Lest thou being forsaken of God, shouldest have been driven to cry in the pains of hell, Woe and alas for evermore.  S. 
Lord, wherefore was there such a 〈◊〉 darkness, 
Mat. 27.45.  when thou didst suffer▪ and cry out ●n the Cross?  C. 
That thou mightest see an Image of those Hellish p●in●● which I 〈…〉 deliver thee from 〈◊〉 less pains of Hell, and everlasting chains of darkness. 
2 Pet. 2.4. jud. vers. 6.   S. 
Lord, why wouldst thou have thin● 〈…〉 bread? 
joh. 19.23.   C. 
That I might embrace thee more lovingly my sweet soul.  S. 
Lo●d, how 〈◊〉 th● thief that never wrought good before, 
Luke 23.43.  obtain Paradise upon so short repentance?  C. 
That thou mayst see the power of my death, to forgive them that repent, that no sinner needs despair.  S. 
Lord, 
Luk. 23.39.  why did not the other Thief which hanged as near thee, obtain the like mercy?  C. 
Because I leave whom I will to harden themselves in their lewdness to destruction, 
Rom. 9.18.22.  that all should fear, and none presume.  S. 
Lord, wherefore didst thou cry with such a loud and strong voice, 
Mat. 26.50.  in yielding up the ghost?  C. 
That it might appear that no man took my life from 
john 10.18.  me, but that I laid it down of myself.  S. 
Lord, wherefore didst thou commend thy Soul into thy Father's hands? 
Luk. 23.46.   C. 
To teach thee what thou shouldest do, being to depart this life. 
joh. 13.1.   S. 
Lord, wherefore did the vail of the Temple rend in twain at thy death? 
Mat. 27.51.   C. 
To show that the Levitical Law, should be no longer a partition-wall between jews and Gentiles: 
Ephes 2.14. Heb. 10.19.20.  and that the way to Heaven is now open to all believers.  S. 
Lord, wherefore did the Earth quake, 
Mat. 27.51.  and the Stones cleave at thy death?  C. 
For horror to bear her Lord dying, and to upbraid the cruel hardness of sinners hearts.  S. 
Lord, wherefore did not the Soldiers break thy Legs, as they did the thieves who hanged at thy right and left hand? 
Exod. 12.46 Psal. 34.21. Zach. 12.10.   C. 
That thou mightest know, that they had not power to do any more unto me, than the Scripture had foretold that they should do, and I should suffer to save thee.  S. 
Lord, 
joh. 20.34.  wherefore was thy side opened with a Spear?  C. 
That thou mightest have a way to come nearer my heart.  S. 
Lord, wherefore ran there out of thy pierced side blood and water? 
joh. 19.34.   C. 
To assure thee that I was slain in deed, seeing my heart-blood gushed out, and the water which compassed my heart flowed forth after it, 
There is about man's heart a skin called Pericardun containing water which cools and moistens the heart, lest it should be scorched with continual motion. This skin once pierced, man cannot line. Columb. Anatom. lib. 7. Horst. de nat. human. lib. 1. exerc. 8. q. 5.  which once spilled, man must needs die.  S. 
Lord, wherefore ran the blood first by 
* 1 joh. 5.6.  itself, and the water afterwards by itself, out of thy blessed wound?  C. 
To assure thee of two things: first, that by my Blood shedding, justification and Sanctification were effected to save thee: secondly, that my Spirit by the conscionable use of the Water in Baptism, and blood of the Eucharist will effect in thee righteousness and holiness by which thou shalt glorify me.  S. 
Lord, wherefore did the graves open at thy death? 
Mat. 27.52.   C. 
To signify that Death by my death had now received his death's wound, and was overcome.  S. 
Lord, 
Mat. 27.60.  wherefore wouldst thou be buried?  C. 
That thy sins might never rise up in judgement against thee.  S. 
Lord, 
Mat. 27.57.  wherefore wouldst thou be buried by two such honourable Senators, 
john 19.39.40.  as Nichodemus and joseph of A●imathia?  C. 
That the truth of my death (the cause of thy life) might more evidently appear unto all.  S. 
Lord, 
joh. 19.4. Mat. 27.60.  wherefore wast thou buried in a new sepulchre, wherein was never man laid before?  C. 
That it might appear that I, and not another arose, & that by mine own power, not by another's virtue, like him who revived at the touching of Elishaes' bones. 
2 King. 13.21.   S. 
Lord, wherefore didst thou raise up thy body again? 
Mat. 28.6.   C. 
That thou mayst be assured that thy sins are discharged, 
Rom. 4.25.  & that thou art justified.  S. 
Lord, wherefore did so many bodies of thy Saints (which slept) arise at thy Resurrection? 
Mat. 27.52.53.   C. 
To give an assurance that all the Saints shall arise, 
Acts 17.31.  by the virtue of my Resurrection at the last day.  S. 
Lord, what shall I render unto thee for all these benefits? 
Psal. 116.11.   C. 
love thy Creator, and become a new creature. 
Gal. 6.15.    

The Souls soliloquy, ravished in contemplating the Passions of her Lord.  
WHat hadst thou done, o my sweet Saviour, and ay●-blessed Redeemer? that thou wast thus betrayed of judas, sold to the jews, apprehended as a Malefactor, and led bound as a Lamb to the slaughter? What evil hadst thou committed, that thou shouldest be thus openly arraigned, accused, falsely and unjustly condemned before Annas and Caiaphas, the jewish Priests, at the judgement-seate of Pilate the Roman Precedent? What was thine offence? or to whom didst thou ever wrong? that thou shouldest be thus pitifully scourged with whips, crowned with thorns, scoffed with flouts, reviled with words, buffeted with fists, and beaten with staves? O Lord, what didst thou deserve, to have thy blessed face spat upon, and covered as it were with shame? to have thy garments parted, thy hands and feet nailed to the Cross? to be lifted up upon the cursed Tree, to be crucified among thieves, and made to taste gall and vinegar? and in thy deadly extremity, to endure such a sea of God's wrath, that made thee to cry out, as if thou hadst been forsaken of God thy Father? yea, to have thy innocent heart pierced with a cruel Spear, and thy precious blood to be spilled out before thy blessed Mother's eyes? Sweet Saviour, how much waste thou tormented to endure all this! seeing I am so much amazed but to think upon it! I inquire for thine offence, but I can find none in thee: No, not so much as guile to have been found in thy Mouth. 
1 Pet. 2.22.  Thine enemies are challenged, and none of them dare rebuke thee of sin: 
john 1.46.  thine accusers (that are suborned) agree not in their witness: the judge that condemns thee, openly cleareth thine innocency: 
Mat. 27.19.  his Wife sends him word, that she was warned in a dream, that thou wast a just man, and therefore should take heed of doing injustice unto thee. The Centurion that executes thee, confesseth thee of a truth, to be both a just man, and the very Son of God. The thief that hanged with thee, justifieth thee, that thou hast done nothing amiss. What is the cause then, O LORD, of this thy cruel Ignominy, Passion, and Death? ay, O Lord, I am the cause of these thy sorrows: my sins wrought thy shame, mine iniquities are the occasion of thy injuries. I have committed the fault, and thou art plagued for the offence: I am guilty, and thou art arraigned: I committed the sin, and thou suffered'st the death; I have done the crime, and thou hangest on the Crosse. Oh the deepness of God's love! Oh the the wonderful disposition of heavenly grace! Oh the unmeasurable measure of divine mercy! The wicked transgresseth, and the just is punished: the guilty is let scape, and the innocent is arraigned: the malefactor is acquitted, and the harmless condemned: what the evil man deserveth, the good man suffereth: the servant doth the fault, the Master endures the strokes: What shall I say? Man sinneth; and God dieth. O Son of God Who can sufficiently express thy love? or commend thy piety? or extol thy praise? I was proud, and thou art humbled: I was disobedient, and thou becamest obedient. I did eat the forbidden fruit, and thou didst hang on the cursed tree: I played the glutton, and thou didst fast: evil concupiscence drew me to eat the pleasant apple, and perfect charity led thee to drink of the bitter cup: I assayed the sweetness of the fruit, and thou didst taste the bitterness of the gall. Foolish Eve smiled, when I laughed: but blessed Mary wept, when thy heart bled and died. O my God, here I see thy goodness, and my badness: thy justice, and my injustice: the impiety of my flesh, the piety of thy nature. And now, O blessed Lord, that thou hast endured all this for my sake; What shall I render unto thee for all thy benefits bestowed upon me, a sinful soul? Indeed, Lord, I acknowledge that I owe thee already for my creation, more than I am able to pay: for I am in that respect, bound with all my powers, and affections to love and to adore thee. If I owed myself unto thee, for giving me myself in my creation, what shall I now render unto thee, for giving thyself for me to so cruel a death to procure my Redemption? Great was the benefit that thou wouldst create me of nothing; but what tongue can sufficiently express the greatness of this grace: that thou didst redeem me with so dear a price, when I was worse than nothing? Surely, O Lord, if I cannot pay the thanks which I owe thee; (and who can pay thee, who bestowest thy graces, without either respect of merit, or regard of measure.) It is the abundance of thy blessings that makes me such a bankrupt: that I am so far unable to pay the principal, that I cannot possibly pay, so much as the interest of thy love.  
But, O my Lord, thou knowest that since the loss of thine image) by the fall of my first unhappy parents) I cannot love thee with all my might, and my mind as I should. Therefore as thou didst first cast thy love upon me, when I was a child of wrath, and the lump of the lost and condemned world; so now, I beseech thee, shed abroad thy love by thy spirit, through all my faculties and affections: that though I can never pay thee in that measure of love, which thou hast deserved: yet I may endeavour to repay thee in such a manner, as thou vouchsafest to accept in mercy; that I may in truth of heart, love my neighbour for thy sake, and love thee above all for thine own sake. Let nothing be pleasant unto me, but that which is pleasing unto thee. And, sweet Saviour, suffer me never to be lost nor cast away whom thou hast bought so dearly, with thine own most precious blood. O Lord, let me never forget thine infinite love, and this unspeakable benefit of my redemption, without which it had been better for me never to have been, then to have any being.  
And seeing that thou hast vouchsafed me the assistance of thy holy spirit: suffer me, O heavenly Father, who art the Father of spirits, in the mediation of thy Son, to speak a few words in the ears of my Lord. If thou, O Father, despisest me for mine iniquities, as I have deserved; yet be merciful unto me for the merits of thy Son, who so much for me hath suffered. What if thou seest nothing in me but misery, which might move anger and passion? Yet behold the merits of thy Son, and thou shalt see enough to move thee to mercy and compassion. Behold the mystery of his incarnation, and remit the misery of my transgression. And as oft as the wounds of thy Son appear in thy sight; Oh let the woes of my sins be hid from thy presence. As oft as the redness of his blood glisters in thine eyes, Oh let the guiltiness of my sins be blotted out of thy Book. The wantonness of my flesh provoked thee unto wrath, Oh let the chastity of his flesh persuade thee unto mercy, that as my flesh seduced me to sin, so his flesh may reduce me unto thy favour. My disobedience hath deserved a great revenge, but his obedience merits a greater weight of mercy: for what can man deserve to suffer, which GOD made man, cannot merit to have forgiven? When I consider the greatness of thy passion, then do I see the trueness of that saying, that jesus Christ came into the world to save the chiefest sinners. Dar'st thou, then O Cain, say, that thy sins are greater than may be forgiven? Thou liest like a murderer. The mercies of one Christ are able to forgive a whole world of Caines, if they will believe and repent. The sins of all sinners are finite, the mercies of GOD are infinite. Therefore, O Father, for the bitter death and bloody passion sake, which thy son jesus Christ hath suffered for me; and I have now remembered unto thee: pardon and forgive thou unto me all my sins, and deliver me from the curse and vengeance, which they have justly deserved. And through his merits, make me, O Lord, a partaker of thy mercy. It is thy mercy that I so earnestly knock for. Neither shall mine importunity cease to call and knock, with the man that would borrow the loaves: until thou arise and open unto me thy gates of grace. And if thou wilt not bestow on me the loaves, yet▪ O Lord, deny me not the crumbs of thy mercy, and those shall suffice thy hungry handmaid.  
And seeing thou requirest nothing for all thy benefits, but that I love thee in the truth of my inward heart (whereof a n●w creature is the truest outward testimony) and that it is as easy for thee to make me a new creature, as to bid me to be such. Create in me, O Christ, a new heart, and renew in me a right spirit: and then thou shalt see (how mortifying old Adam and his corrupt lusts) I will serve thee as thy new creature; in a new life, after a new way; with a new tongue, and new manners, with new words and new works, to the glory of thy Name, and the winning of other sinful souls unto thy Faith by my devout example.  
Keep me for ever, O my Saviour, from the torments of Hell, and tyranny of the Devil. And when I am to depart this life, send thy holy Angels to carry me, as they did the soul of Lazarus into thy kingdom. Receive me then into that most joyful paradise, which thou didst promise unto the penitent thief: which at his last gasp upon the Cross, so devoutly begged thy mercy and admission into thy kingdom: Grant this, O Christ, for thine own names sake: to whom (as it is most due) I ascribe all glory, and honour, praise, and dominion, both now and for ever. Amen.   
FINIS.   

Errata.  
GEntle Reader, some faults have escaped unespied, they are not many. Where thou meetest them, lend thy helping hand to mend them, these few especially:  
Page 49. line 18. read differs not pag. 3●3 in 〈◊〉 Ego●, Ego▪ pag. 63●▪ last line, as 〈…〉 pag. 68●. li. 16. for internal re● integral.  
FINIS.