A05817:841
The Practice of Piety
The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
A05817:841
The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 Christs Institution, that he vvill 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 ⟨p. 699⟩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. 1And 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 ⟨p. 700⟩wrought by means that the same holy Spirit dwelling in Christ and in the Faithful, *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, 3and are partakers of the outward Signs of the holy Sacrament. Hence it is that the vvill of Christ, is a true Christians vvill: 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 ⟨p. 701⟩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.
4 To feede the Soules of the faithfull in the assured hope of life euerlasting: for this Sacrament is a Signe and pledge vnto as many as shall receiue the same according to Christs Institution, that hee vvill according to his promise, by the vertue of his crucified body and bloud as verily feede our soules to lie eternall, as our bodies are by Bread ⟨p. 699⟩and Wine nourished to this temporall life. And to this end Christ in the action of the Sacrament, really giueth his very body and bloud to euery faithfull Receiuer. Therefore the Sacrament is called the Communion of the Body and Bloud of the Lord. 1And communication is not of things absent but present: neyther were it the Lords Supper, if the Lords Body and Bloud vvere not there. Christ is verily present in the Sacrament, by a double vnion: vvhereof the first is spirituall, twixt Christ and the worthy Receiuer: the second is Sacramentall, twixt the body and bloud of Christ, and the outward Signes in the Sacrament. The former is ⟨p. 700⟩wrought by meanes that the same holy Spirit dwelling in Christ and in the Faithfull, *incorporateth the Faithfull, as Members, vnto Christ their Head, and so makes them one vvith Christ, and pertakers of all the Graces, Life, Holinesse, and eternall Glory, vvhich is in him: as sure and as verily as they heare the wordes of the promise, 3and are partakers of the outward Signes of the holy Sacrament. Hence it is that the vvill of Christ, is a true Christians vvill: and the Christians life is Christ vvho liueth in him. Gal. 2.20. If you looke to the things that are vnited; this Vnion is essentiall: If to the Truth of this Vnion; it is ⟨p. 701⟩reall. If to the manner how it is wrought, it is spirituall. It is not our Faith, that makes the Body and Bloud of Christ to be present: but the Spirit of Christ dwelling in him and vs. Our Faith doth but receiue and apply vnto our Soules those heauenly graces which are offered in the Sacrament.
The other, being the 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 ⟨p. 702⟩same *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 *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 ⟨p. 703⟩of his Soul unto GOD: his Soul is hereby more effectually fed in the assurance of eternal Life, then 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,3 S. Paul terms A great Mystery, such as our understanding cannot worthily comprehend. The Sacramental Bread and Wine ⟨p. 704⟩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, then the exquisitest comprehension of Sense or Reason. To conclude this point: this holy Sacrament is that Blessed Bread, which being eaten, opened the Eyes of the
This is that Rock flowing with choney, that reviveth the fainting spirits of every true Jonathan, that tastes it with the mouth of Faith. This is that dBarley Loaf, which tumbling from above, strikes down the Tents of the Midianites of infernal darkness. Elijah Angelical eCake and Water preserved him forty days in Horeb: and fManna (Angels food,) fed the Israelites forty years in the Wilderness: but this is that gTrue Bread of life, and heavenly Manna, which if we shall duly eat, will nourish our Souls for ever unto life heternal. How ⟨p. 706⟩should then our Souls make unto Christ that request from a spiritual desire, which the Capernaites did from a carnal motion; iLord evermore give us this Bread!
This is that Rocke flowing with chony, that reuiueth the fainting spirits of euery true Ionathan, that tastes it vvith the mouth of Faith. This is that dBarly Loafe, vvhich tumbling from aboue, strikes downe the Tents of the Midianites of infernall darkenesse. Elias Angelicall e
5 To be an assured pledge unto us of our Resurrection. The Resurrection of a Christian is two-fold; first▪ the aspiritual Resurrection of our Souls, in this life, from the death of Sin, called the first Resurrection: because that by the Trumpet-voice of Christ, in the preaching of the Gospel, we are raised from the death of sin, to the life of grace: bBlessed and holy is he (saith ⟨p. 707⟩Saint John) who hath part in the first Resurrection, for on such the second death hath no power. The *Lords Supper is both a mean and a pledge unto us of this spiritual and first Resurrection. cHe that eateth me, even he shall live by me. And then are we fit Guests to dsit at the Table with Christ, when like Lazarus ▪ we are raised from the death of sin to newness of life.
5 To be an assured pledge vnto vs of our Resurrection. The Resurrection of a Christian is two-folde; first▪ the aspirituall Resurrection of our Soules, in this life, from the death of Sinne, called the first Resurrection: because that by the Trumpet-voyce of Christ, in the preaching of the Gospell, we are raysed from the death of sinne, to the life of grace: bBlessed and holy is he (saith ⟨p. 707⟩Saint Iohn) who hath part in the first Resurrection, for on such the second death hath no power. The
The truth of this first resurrection vvill 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, 1Here I am, Speak Lord for thy servant ⟨p. 708⟩heareth. 2And with David, O God my heart is ready. And with Paul; 3Lord, 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 thy self a kind of secret loathing of the exercises thereof, and must be drawn, as it were against thy will, to do the works of Piety, &c. then surely thou hast but a name that thou livest, but thou art dead, as Christ told the Angel of the Church of Sardis, 4and thy Soul is but as salt to keep thy body from stinking.
The truth of this first resurrection vvill appeare by the motion vvherewith they are internally moued: for if, when thou art moued to the duties of Religion, and practise of Pietie, thy heart answereth, vvith Samuell, 1Here I am, Speake Lord for thy seruant ⟨p. 708⟩heareth. 2And vvith Dauid, O God my heart is ready. And vvith Paul; 3Lord, what wilt thou haue mee to doe? Then surely thou art raysed from the death of sinne, and hast thy part in the first Resurrection: but if thou remainest ignorant of the true grounds of Religion, and findest in thy selfe a kinde of secret loathing of the exercises thereof, and must be drawne, as it were against thy will, to doe the workes of Pietie, &c. then surely thou hast but a name that thou liuest, but thou art dead, as Christ tolde the Angell of the Church of Sardis,
Secondly, the corporal ⟨p. 709⟩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, 1hath eternal life, and I will raise him up at the last day. For this Sacrament asignifieth and sealeth unto us that Christ died and rose again for us, and that his bflesh quickeneth and nourisheth us unto eternal life, and that therefore our bodies shall surely be raised to eternal life at the ⟨p. 710⟩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 bin *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 ⟨p. 711⟩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 Christs resurrection, and of the Communion which they have with him, as with their head. And his resurrection is the *cause, and assurance of ours. The a
6 To seal unto us the assurance of everlasting life. 1Oh what more wished or loved then life? Or what do all men more, either fear, or abhor, then death? Yet is this first death nothing if it be compared with the second death; neither is this life any thing worth in comparison of the life to come. If therefore thou desirest to be assured of eternal life, prepare thy self to be a worthy receiver of this blessed Sacrament. For our Saviour assureth us, That if any man eat of this bread, 2he shall live for ever: and the bread that I will give, is my flesh, which I will give for the life of the ⟨p. 713⟩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 middest of the Paradise of the Church. And whereof he hath promised to give every one that overcometh, to eat. 3And 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. ⟨p. 714⟩The leaves of this tree healeth the Nation of believers,4 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 lest, 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▪
6 To seale vnto vs the assurance of euerlasting life.
17 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, ⟨p. 715⟩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 Virgin Mary: 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 chief-Justice of heaven and ⟨p. 716⟩earth are to detest the Mass, as that Idol of indignation which is most derogatory to the all-sufficient World-saving-merits of Christs death and passion. For by receiving the Sacrament of the Lords Supper, we all swear that all real sacrifices are ended by our Lords death: and that his body and blood once crucified and shed, is the perpetual food and nourishment of our Souls.
17 To binde all Christians, as it were, by an oath of fidelity, to serue the one onely true God: and to admit no other propitiatory sacrifice for sinnes but that one reall sacrifice which by his death, ⟨p. 715⟩Christ once offered, and by which he finished the sacrifice of the Law, and effected eternall redemption and righteousnesse, for all beleeuers. And so to remaine for euer a publike marke of profession, to distinguish Christians from all sects and false religions. And seeing that in the Masse, there is a strange Christ adored, not hee that was borne of the Vigin Marie: but one that is made of a wafer Cake: and that the offering vp of this breaden-god is thrust vpon the Church; as a propitiatorie sacrifice for the Quicke and the dead: all true Christians vpon the danger of wilfull periury before the Lord chiefe-Iustice of heauen and ⟨p. 716⟩
A Man shall best perceive his own unworthiness by examining his life according to the ten Commandments of Almighty GOD. ⟨p. 717⟩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 Gods mercy in Christ,1 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 Gods commandments. And having taken a due survey both of thy sins & miseries, retire to some secret place, and there putting thy self in the sight of the Judge as a guilty malefactor standing at the Bar to receive his sentence, bowing thy knees to the earth, smiting thy breast with thy fists and ⟨p. 718⟩bedewing thy cheeks with thy tears, confess thy sins, and humbly ask him mercy and forgiveness, in these or the like words.
A Man shall best perceiue his owne vnworthinesse by examining his life according to the tenne Commandements of Almighty GOD. ⟨p. 717⟩Search therefore what duties thou hast omitted, and what vices thou hast committed, contrary to euery one of the Commandements: remembring that without repentance and Gods mercy in Christ,1 the Curse of God (containing all the miseries of this life, and euerlasting torments in Hel fire when this is ended) is due to the breach of the least of Gods commandements. And hauing taken a due surueigh both of thy sins & miseries, retire to some secret place, and there putting thy selfe in the sight of the Iudge as a guilty malefactor standing at the Barre to receiue his sentence, bowing thy knees to the earth, smiting thy breast with thy fists and ⟨p. 718⟩bedewing thy cheekes with thy teares, confesse thy sins, and humbly aske him mercie and forgiuenesse, in these or the like wordes.
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, 1I am ashamed of my self, and confusion seems to cover my face as a veil: for which of thy commandments have I not transgressed? ⟨p. 719⟩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:* I have not feared thy judgements to debtor me from sins, nor trusted to thy promises, to keep from doubting of my temporal, or from despairing of mine eternal state. *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 mans devise: rather then to behold him crucified in his Word and Sacraments after his own ordinance.4 ⟨p. 720⟩Where *I should never use thy name (whereat all knees do bow) but with religious reverence, 6nor 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, 7and to please men, more then to please thee, my gracious GOD.
O GOD and heauenly Father, when I consider the goodnesse which thou hast euer shewed vnto me, and the wickednesse which I haue committed against heauen and against thee,
The other, being the Sacramentall Vnion, is not a Phisicall or locall, but a spirituall coniunction of the earthly Signes, vvhich are Bread and Wine, vvith the heauenly Graces, which are the Body and Bloud of Christ in the act of receiuing: as if by a mutuall relation, they vvere but one and the same thing. Hence it is, that in the ⟨p. 702⟩same *instant of time, that the worthy Receiuer eateth vvith his mouth the Bread and Wine of the Lord: hee eateth also vvith the mouth of his Faith, the very Body and Bloud of Christ. Not that Christ is brought downe from Heauen to the Sacrament; but that the holy Spirit by the Sacrament, lifts vp his minde vnto Christ, not by any locall mutation, but by a deuout affection: so that in the *holy contemplation of Faith, hee is at that present with Christ, and Christ with him. And thus beleeuing and meditating how Christ his Body vvas crucified, and his precious Bloud shed for the remission of his sinnes, and the reconciliation ⟨p. 703⟩of his Soule vnto GOD: his Soule is hereby more effectually fed in the assurance of eternall Life, then Bread and Wine can nourish his body to this temporall life. There must be therefore of necessitie in the sacrament, both the outward signes, to be visibly seene with the eyes of the body: and the Body and Bloud of Christ to be spiritually discerned with the Eye of Faith. But the forme how the Holy Ghost makes the Body of Christ being absent from vs in place, to be present vvith vs by our vnion,3 S. Paul tearmes A great Mysterie, such as our vnderstanding cannot worthily comprehend. The Sacramentall Bread and Wine ⟨p. 704⟩therefore are not bare signifying Signes, but such as vvherewith Christ doth indeede exhibite and giue to euery worthy Recei•er, not onely his diuine vertue and efficacie: but also his very Body and Bloud, as verely, as hee gaue to his Disciples the Holy Ghost, by the signe of his sacred Breath: or Health to the diseased, by the word of his Mouth, or touch of his hand or garment. And the apprehension by faith is more forcible, then the exquisitest comprehension of Sense or Reason. To conclude this point: this holy Sacrament is that Blessed Bread, vvhich being eaten, opened the Eyes of the aEmauites that they knew Christ. ⟨p. 705⟩This is that Lordly Cup, by vvhich bwee are all made to drinke into one Spirit.
Secondly, the corporall ⟨p. 709⟩Resurrection of our bodies at the last day which is called the second resurrection, which freeth vs from the first death. Hee that eateth my flesh, and drinketh my blood, 1hath eternall life, and I will raise him vp at the last day. For this Sacrament asignifieth and sealeth vnto vs that Christ died and rose againe for vs, and that his bflesh quickneth and nourisheth vs vnto eternall life, and that therefore our bodies shall surely be raised to eternall life at the ⟨p. 710⟩last day. For seeing our head is risen, all the members of the body shall likewise surely rise againe. For how can those bodies which (being the weapons of Righteousnesse, Rom. 16 13. Temples of the holy Ghost, 1 Cor. 6.19. and Members of Christ.) haue bin *fedde and nourished vvith the body and blood of the Lord of life: but be raised vp againe at the last day? And this is the cause that the bodies of the Saints, being dead are so reuerently buried and laid to sleepe in the Lord. And their buriall places are termed, the beddes and dormitories of the Saints. The reprobates shall arise at the last day. But by the Almighty power of Christ, as ⟨p. 711⟩he is Iudge, bringing them as malefactors out of the goale, to receiue their sentence, and deserued execution: but the Elect shall arise by vertue of Christs resurrecti•n, and of the Communion which they haue with him, as with their head. And his resurrection is the *cause, and assurance of ours. The aResurrection of Christ, is a Christians particuler faith: the Resurrection of the dead, is the childe of Gods chiefest confidence. Therefore Christians in the Primitiue Church, were wont to salute one another in the morning with these phrases. *The Lord is risen: and the other would answere, True. The Lord is risen indeede.