A27107:879
The practice of piety directing a Christian how to walk, that he may please God / amplified by the author
London: printed for Edward Brewster, 1695
No title page in the transcription: set from the catalogue record.
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 aKnowledge is a sanctified understanding of the first Principles of Religion. As first, Of the Trinity of Persons in the unity ⟨p. 337⟩of the God-head. Secondly, Of the creation of Man, and his Fall. Thirdly, Of the curse and misery due to sin. Fourthly, Of the 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 he first laid; so no more can Religion stand, unless it be first grounded upon the certain knowledge of God's Word. Secondly, If we know not God's Will, we can neither believe nor do the same. For as worldly businesses cannot be done but by them who have skill therein; so 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, the further we are from comprehending spiritual Truth. Which discovers the fearful estate of those who receive without knowledge, and the more fearful estate of those Pastors who minister unto them without Catechising.
Sound aKnowledge is a sanctified understanding of the first Principles of Religion. As first, Of the Trinity of Persons in the unity ⟨p. 337⟩of the God-head. Secondly, Of the creation of Man, and his Fall. Thirdly, Of the curse and misery due to sin. Fourthly, Of the 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 he first laid; so no more can Religion stand, unless it be first grounded upon the certain knowledge of God's Word. Secondly, If we know not God's Will, we can neither believe nor do the same. For as worldly businesses cannot be done but by them who have skill therein; so 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 misteries, the more we rely upon *natural reason, the further we are from comprehending spiritual Truth. Which discovers the fearful estate of those who receive without knowledge, and the more fearful estate of those Pastors who minister unto them without Catechising.
Sincere Faith is not a bare knowledge of the Scriptures, and first grounds of Religion,1 (for that Devils and Reprobate have in an excellent measure, and do believe it and tremble)2 but a true persuasion as of all those things whatsoever, the Lord hath revealed in his Word; so also a particular ⟨p. 338⟩applications unto a man's own soul of all the promises of mercy which God hath made in Christ to all believing sinners. And consequently, the Christ and all his merits do belong unto him as well as to any other. For first if we have not the righteousness of Faith, 3the 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, so by faith we must likewise eat him. 4Thirdly, because that without faith we cannot be persuaded in our consciences,5 that our receiving is acceptable unto God.6
Sincere Faith is not a bare knowledge of the Scriptures, and first grounds of Religion,1 (for that Devils and Reprobate have in an excellent measure, and do believe it and tremble)2 but a true persuasion as of all those things whatsoever, the Lord hath revealed in his Word; so also a particural ⟨p. 338⟩applications unto a man's own soul of all the promises of mercy which God hath made in Christ to all believing sinners. And consequently, the Christ and all his merits do belong unto him as well as to any other. For first if we have not the righteousness of Faith,
True Repentance is a holy change of the mind, 1when upon the feeling sight of God's mercy, and of a man's own misery, he turneth from all his known and secret sins, to serve God in holiness and righteousness all the rest of his days. For as he that is glutted with meat, is not apt to eat bread: so he that is stuffed with sins, is not sit to receive Christ. 2And a conscience defiled with wilful filthiness, makes the use of all holy things unholy unto us. Our sacrificed spotless Passover cannot be eaten with the 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 ⟨p. 339⟩of Christ's precious Blood, as our Saviour saith, Mar. 2. 22. We must therefore truly repent, if we will be worthy partakers.
True Repentance is a holy change of the mind, 1when upon the feeling sight of God's mercy, and of a man's own misery, he turneth from all his known and secret sins, to serve God in holiness and righteousness all the rest of his days. For as he that is glutted with meat, is not apt to eat bread: so he that is stuffed with sins, is not sit to receive Christ. 2And a conscience defiled with wilful filthiness, makes the use of all holy things unholy unto us. Our sacrificed spotless Passover cannot be eaten with the sowre leaven of malice and wickedness, saith Paul, 1 Cor. 5. 8. Neither can the old Bottles of our corrupt and impure Consciences, retain the new Wine ⟨p. 339⟩of Christ's precious Blood, as our Saviour saith,
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. 1For first, without love to our Neighbour, no Sacrifice is acceptable unto God. Secondly,2 because one chief end wherefore the Lord's Supper was ordained, is to confirm Christians love one towards another. Thirdly, no man can assure himself that his own sins are forgiven of God,3 if his heart cannot yield to forgive the faults of men that have offended him. Thus far of the first sort of Duties which we are to perform before we come to the Lord's Table, called Preparation.
This Exercise of spiritual Meditation consist in divers Points.
THis Exercise of spiritual Meditation consist in divers Points.
First when the Sermon is ended, and the Banquet of the Lord's Supper begins to be celebrated, meditate with thy self how thou art invited by Christ to be a Guest at his Holy Table, and how lovingly ⟨p. 340⟩he inviteth thee;* Ho, every one that thirsteth, come 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. bTake 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 than to be admitted to sit at the Lord• own Table; What better fare can be afforded, than to feed on the Lord's own Body and Blood? If David thought it to be the greatest favour that he could show unto good Barzillai, 3for 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 Lord's Supper begins to be celebrated, meditate with thy self how thou art invited by Christ to be a Guest at his Holy Table, and how lovingly ⟨p. 340⟩he inviteth thee;* Ho, every one that thirsteth, come 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. bTake 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 than to be admitted to sit at the Lord own Table; What better fare can be afforded, than to feed on the Lord's own Body and Blood? If David thought it to be the greatest favour that he could shew unto good Barzillai,
Secondly,1 As Abraham, when he went up to the mount, to sacrifice Isaac his Son, left his Servants beneath in the Valley: so when thou comest to the spiritual sacrifice of the Lord's Supper, lay aside all earthly thoughts and cogitations; that thou mayest wholly contemplate of Christ, and offer up thy Soul unto him, who sacrificed both his Soul and Body for thee.
Secondly,1 As Abraham, when he went up to the mount, to sacrifice Isaac his Son, left his Servants beneath in the Valley: so when thou comest to the spiritual sacrifice of the Lord's Supper, lay aside all earthly thoughts and cogitations; that thou maiest wholly contemplate of Christ, and offer up thy Soul unto him, who sacrificed both his Soul and Body for thee.
Thirdly, Meditate with thy self, how precious and venerable is the Body and Blood of the Son of God, who is the Ruler ⟨p. 341⟩of Heaven and Earth, the Lord, at whose beck the Angels tremble, and by whom both the quick and dead shall be judged at the last day, and thou among the •est. And how that it is he, who having been crucified for thy sins, offereth now to be received by faith into thy s•ul. 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* Ave Rex in thy mouth, but spitting Oaths in his face, and crucifying him anew with thy graceless actions.
Fourthly, Ponder then with what face darest thou offer to touch so holy a Body with such defiled hands? or to drink such precious blood with so lewd and lying a mouth? or to lodge so blessed a Guest in so uncle an a stable? For if the Bethshemites were slain, for but looking irreverently into the Ark of the old Testament, what Judgment mayest thou justly expect, who with such impure Eyes and Heart, art come to see and receive the Ark of the New Testament, in which dwelleth all the fullness of the God-head, bodily?1
Fourthly, Ponder then with what face darest thou offer to touch so holy a Body with such defiled hands? or to drink such precious blood with so lewd and lying a mouth? or to lodge so blessed a Guest in so uncle an a stable? For if the Bethshemites were slain, for but looking irreverently into the Ark of the old Testament, what Judgment maist thou justly expect, who with such impure Eyes and Heart, art come to see and receive the Ark of the New Testament, in which dwelleth all the fulness of the God-head, bodily?1