A05817:866
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.
A05817:866
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.
Sound knowledge is a sanctified understanding of the first Principles of Religion. 1As 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 ⟨p. 734⟩the foundation be first laid; no more can Religion stand, unless it be first grounded upon the certain knowledge of Gods 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, 2the further we are from comprehending spiritual truth. Which discovers the fearful estate of those who receive ⟨p. 735⟩without knowledge, and the more fearful estate of those Pastors who minister unto them without Catechising.
Sound knowledge is a sanctified vnderstanding of the first Principles of Religion. 1As first, of the Trinity of Persons in the vnity of the Godhead. Secondly, of the Creation of Man and his fall. Thirdly, of the curse and misery due to sinne. Fourthly, of the natures and offices of Christ, and redemption by faith in his death: especially of the doctrine of the Sacraments sealing the same vnto vs. For as an house cannot be built vnlesse ⟨p. 734⟩the foundation bee first laid; no more can Religion stand, vnlesse it bee first grounded vpon the certaine knowledge of Gods word. Secondly, if wee know not Gods will, we can neither beleeue nor doe the same. For as wordly businesses, cannot be done, but by them who haue skill therein; so without knowledge must men be much more ignorant in diuine and spirituall matters. And yet in temporall things, a man may doe much by the light of nature. But in religious mysteries, the more we relye vpon naturall reason, 2the further we are from comprehending spirituall truth. Which discouers the feareful estate of those who receiue ⟨p. 735⟩without knowledge, and the more fearefull estate of those Pastors who minister vnto them without Catechising.
Sincere faith is not a bare knowledge of the Scriptures, & first grounds of Religion, (for that;1 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 mans 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 ⟨p. 736⟩do belong unto him as well as to any other. For first, if we have not the righteousness of Faith, 2the Sacrament seals nothing unto us, and every man in the Lords 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, 3so 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.4
Sincere faith is not a bare knowledge of the Scriptures, & first grounds of Religion, (for that;1 Diuels and Reprobates haue in an excellent measure, and doe beleeue it and tremble.) But a true perswasion, as of all those things whatsoeuer the Lord hath reuealed in his word: so also a particular application vnto a mans owne soule, of all the promises of mercy which God hath made in Christ to all beleeuing sinners. And consequently, that Christ and all his merits ⟨p. 736⟩doe belong vnto him as well as to any other. For first, if wee haue not the righteousnesse of Faith, 2the Sacrament seales nothing vnto vs, and euery man in the Lords Supper, receiueth so much as hee beleeueth. Secondly, because that without Faith we communicating on earth, cannot apprehend Christ in heauen. For as he dwelleth in vs by faith,
True Repentance is a holy change of the mind, 1when ⟨p. 737⟩upon the feeling sight of Gods mercy, 2and of a mans 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, 3makes the use of all holy things unholy unto us. Our sacrificed spotless Passover 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 Christs precious blood, as our Saviour ⟨p. 738⟩saith, Mar. 2.22. We must therefore truly repent, if we will be worthy partakers.
True Repentance is a holy change of the minde, 1when ⟨p. 737⟩vpon the feeling sight of Gods mercy, 2and of a mans owne misery, hee turneth from all his known and secret sinnes to serue God in holinesse and righteousnesse, all the rest of his daies. For as he that is glutted with meat is not apt to eat bread: so hee that is stuffed with sinnes, is not fit to receiue Christ. And a conscience defiled with wilfull filthinesse, 3makes the vse of all holy things vnholy vnto vs. Our sacrificed spotlesse Passeouer cannot bee eaten with the sowre leauen of malice and wickednes, saith Paul,
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,1 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.2 Thirdly, no man can assure himself ⟨p. 739⟩that his own sins are forgiven of God, if his heart cannot yield to forgive the faults of men that have offended him.3 Thus far of the first sort of duties which we are to perform before we come to the Lords Table, called Preparation.
Charity is a hearty forgiuing of others who haue offended vs, and after reconciliation, an outward vnfained testifying of the inward affections of our hearts by gestures, words, and deeds, as oft as we meete, and occasion is offred. For first, without loue to our neighbour,1 no sacrifice is acceptable vnto GOD. Secondly, because one chiefe end wherefore the Lords Supper was ordained, is, to confirme Christians loue one towards an other.2 Thirdly, no man can assure himselfe ⟨p. 739⟩that his owne sinnes are forgiuen of God, if his heart cannot yeelde to forgiue the faults of men that haue offended him.3 Thus farre of the first sort of duties which we are to performe before wee come to the Lords Table, called Preparation.
This exercise of spiritual Meditation consists in divers points.
THis exercise of spirituall Meditation consists in diuers points.
First, when the Sermon is ended, and the banquet of the Lords Supper begins to be celebrated: meditate with ⟨p. 740⟩thy self how thou art invited by Christ, to be a guest at his holy table, 1and how lovingly he inviteth thee; Hoe, every one that thirsteth, 2come ye to the waters of life, &c. Come, buy wine and milk, without money, and without price, eat ye that which is good, let your soul delight it self in fatness. 3Take 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 ⟨p. 741⟩greatest favour that he could show unto good Barzalla•, 4for 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?
First, when the Sermon is ended, and the banquet of the Lords Supper begins to be celebrated: meditate with ⟨p. 740⟩thy selfe how thou art inuited by Christ, to be a guest at his holy table, 1and how louingly he inuiteth thee; Hoe, euery one that thirsteth, 2come yee to the waters of life, &c. Come, buy wine and milke, without money, and without price, eate yee that which is good, let your soule delight it selfe in fatnesse.
Secondly, as Abraham, when he went •p to thy Mount, 1to sacrifice Isaac 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 mayest ⟨p. 742⟩wholly contemplate of Christ, and offer up thy Soul unto him, who sacrificed both his Soul and Body for thee.
Secondly, as Abraham, vvhen hee vvent •p to thy Mount, 1to sacrifice Isaak his Sonne, left his Seruants beneath in the Valley: so vvhen thou commest to the Spirituall Sacrifice of the Lords Supper, lay aside all earthly thoughts and cogitations: that thou maist ⟨p. 742⟩wholy contemplate of Christ, and offer vp thy Soule vnto him, vvho sacrificed both his Soule and Body for thee.
Thirdly, meditate with thy self, how precious and venerable is the Body and Blood of the Son of God, who is the Ruler 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 ⟨p. 743⟩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, *Ave Rex, in thy mouth, but spitting Oaths in his face, and crucifying him anew with thy graceless actions.
Thirdly, meditate vvith thy selfe, how precious and venerable is the Body and Bloud of the Sonne of God, vvho is the Ruler of Heauen and Earth, the Lord, at vvhose becke the Angels tremble: and by whom both the quicke and dead shall be iudged at the last day, and thou among the rest. And how that it is hee, who hauing beene crucified for thy sinnes, offereth now to be receiued by faith into thy soule. On the other side consider how sinfull a Creature thou art: how altogether vnworthy of so holy a Guest: how ⟨p. 743⟩ill deseruing to taste of such sacred foode; hauing beene conceiued in filthinesse, and wallowing euer since in the mire of Iniquitie: bearing the Name of a Christian, but doing the Workes of the Diuell; adoring CHRIST, with an, *Aue Rex, in thy mouth, but spitting Oathes in his face, and crucifying him anew vvith thy gracelesse 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 ⟨p. 744⟩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, 1in which dwelleth all the fullness of the God-head, bodily?
Fourthly, ponder then with what face darest thou offer to touch so holy a body with such defiled hands; or to drinke such precious blood, with so lewde and lying a mouth: or to lodge so blessed a guest, in so vncleane a stable? For if the Bethshemites vvere slaine for but ⟨p. 744⟩looking irreuerently, into the Arke of the olde Testament, what Iudgement mayest thou iustly expect; who with such i••ure eies and heart art come to see and receiue the Arke of the New Testament, 1in which dwelleth all the fulnesse of the God-head, bodily?