Bayly - Houston-Packer Collection BV4647.P5 B395 1632

wY . _ va.,km ion" T H E. - 4,7N PR.ACT'ICk OF PIÉTIE: Dir;ding a Chriaian how to wake that be may ideate God. air/34417 Ms -tuthar. The 311:E4tsem. Pactie hath the prornifc., r M 4. 8 Vet; Tv .7.t72j, o Tr .; 5 ir't- Lr IosvAH 14-4 414V,, NArtr ONNINe. e IPSINNOM9110711m-,OLOPEO.M.P11.01M4 Printedfor Robenallot, atth e figxic the fiestem PA AS rniur:)-,r«L '"emaw

FutraFtattrxlika-A TO THE HIGH AND MIGHTY Prince, CHAR LE S, Prince of Wales. 1-1R I sr IE sy s, the a PRINCE of Princes , Pere «y our Aightieffe with length of dayes; and an increaf of all Graces ; which may makf yotA truly profperous in this life, and eternally happy in that which is to come. Jonathan /hot b three Ar- rowes, to drive Dauid Arther of from Sauls furie and this is the third Epiffle which I haue oyitten, to dral! your Highneffe A. 3 newer bi Sam.zo

ci C, hr.3 q.3. d rnonet zt prim, .F quod ion fa- ctr,ipfe ma- 'nodo Las- dat, hor- tatu compro- bat alb fyo., stor.8.7 The Epifile leer7 . to Gods fauour, by dire - ÉCrng your heart to begin (like Jorah)in your ` youth,to feeke after the God of Dauad (and of Jacob) your Father. Not but that I know ,th at your Highnefle doih this without mine admori- tion ; but becaufe ¡ a would with the Apof$lc , haue you tot a- bound in euery Grace, in Faith and knowledge, and in all dili- geuce,and in your lone to Gods feruice and true Religion Ne- tter soar there more neede of plaine and vnfained Ad noniti. on : fir the Comicke , in that, if ing, Tema but to haue prom pecied of our tuner, Obfequi- urn arnicos, veritas odium pa -, rit. And no mania feting that . we are falne into the dregs of Time, which being the laf t, ?null needs bee the-rod? dayes. ,And ho* can there bee woe; f eing Vanitie hnovier not how to. bee vainer, nor W ickcdneffe how tó bee more wicked? .1llnd ivhereii Hera

Dedicatory. beretofore thofe bane beene comet- ted moll holy , who Luse fhewed themfelues rm,J? zealous in their Religion ; they are now re led anofi difcreet, who can make the Mara :S,:. leaf} profefiiion of their Faith. a Tims.4. u nd that thefe are the lafi dayes, appe rer euldently ; 64,6.40. the -Secaritie of ment eter nail + F_xemplu /fate ath f h l ed acciáit mu- o o affter=v a rh_ as lderia,Domi CHRIST foretold it fhould) no teire,gu. All farts : that moll who now lime t TJeatrrim are become loners of f leaures ad yt,a p turn Demo more than loners of God: And ; nae rea jr:r. of thofe who pretend to loue tagrre in ex_ God, O GOD! what ñtlif- ;orcifern etas` edheart can sat bleed', td behold ' oneraretrrr: % immandut how feldome they come to iriru,9 prayers? how irreuerently they quod akfus heare Gods Word? what fran- e/I frdelena gers they are at the Lords Ta= Rggred: can framer r iI(fIi(JiL 1 guidon (ix- qurt) feci,iaa meo ear in- neni,Tertde ble? what afiiduous. fpeaators they are at Stage-playes ? where (being Chriflians) they can ffiórt thet»felrees to heave the Vaffal9 of the * diuell fcen +Religion, llveuib. bla,fphemouíl y aafng phra- cap.só. '4.4 fis

herefore ertu#lian in .ap.6. cals the Stage, DEaboli Ec- siefram, & Cathedram pe¡tilentiarú tam.s.9. Apoc.zx,aó. Mat si..8. The lúpiitle e gr of ha y Scripture on their Sta- es,as familiarly as they vfe their Tobacco -pipes in their bibbing- houfes. So that hee who Would ráow adayes peke inmof Chrfii- ans for the power,flallfcar. e ßa1_ moll finde the very thew of god- line{fe. Nester zras there more finning, neuer lefje remorfe'fr Pine. Netter was the Iúdge neerer to come, neuer was there fo little preparation for hie Comming. c,And if the Bride - groome Jhould now come, how many, ,vho thine themf luer Sri fe enouçh,arnd fültof ailknow - ledge , would be found ;fooli4 Virgins, without one drop of the Oyle of Taming Faith in their Lanpes? For thegreatef 'Wife- & uri of moff men to this age,con- fifls in being wife, firfi to decclue others, and in the end, to decciue themfelues. And if fometimes Poe good Booke hap! into their hands : or f me good motion commeth into

Dedicatory, into their heads, whereby they are put in minde to confider the vncertainty of this lift prefent; or how weake aiurance they haste of eternall life, f this were ended r and how they haue fosse (ecret fianes,_lr which they rriuß needs repent here, or bee punif ed i for them in Hell : Se- curity then forthwith whifers the Hypocrite i, the Fare , that though it bee ßt to thinke of thefe things, yet, it is not yet time it eArrd that hee is, yet young e nough (though nee cannot bittl know, that many millions as young as hinafelje are alread) ' in Hell for want of timely .re- pentance.) Pref :imption wa ranted) him in the other Eire that bee may haue time hereaf- ter, at his leifuare torep: nt and that hozwfocuser others dye, yet hie is farre enough from death , 1 and therefore may boldly tak' yet a longer tim , to enioy hiS Tweet pleafures, increaíe S his

The lpi(tle his wealth and greameffe: And hereupon (like Salomons flug- gard) hee yeelds himfelf to a lit- tle more fleepe,. a little more (lumber, a little more folding of the hands to fleepe in his firmer linnet e at lafí, De- ípaire (Securities vgly Hand- made) corns in vnlooked for, and fhowes hire his Houre- glalfe: -, dolefully telling hire that his time is pafU .. aand that nothing now remainer, but -to dye, and be damn ed. Let not this feeme lirange to any, fir too, many haue fitindittoo true,and more, without more grace, are like to, Bee thus Toothed to their end;and_ in.the end fnartd tó,:hear endles perdition, Inmj'r.;defre,.therefoore of the epmmon faluation ; but efjSeci ally of your .Highneffe esserla- _Ping welfare , 1 haste endeguou- rcç to extr'ali -;(out of the Chaos of endleffe controuerfies) the v d sPratice of -trues Pietie, which AS.

Dedicatorya which florurifhed before thef Contromerjes were hatched which my Poore labors(in a fhort while) come now forth again the 3©. time, under the gracious prote.4ion of your Highneffe fauour: and by their entertaine- ment Pane not to bee altogether unwelcome to the Church of Chrift. If to bee pious, bath in all ages beetle held the truefl: ho- nour : how much more honou- rable ù it, in fo impious an age, to, bee the true Patrone . and Pat- terne ofPiety ? Piety made Dam nid Salomon, Iehofaphat, Eze- chias, Iofias, Zerubbabel, Con - (tantine, Theodofius, Edward the fixt, Omeeme Elizabeth, Prince Henry and other religious Prin- ces,to be f honoured: that their names (fince their deaths) ftnell in the Church of G O I) Ikea Ecei..r. precious- oyntment ,. and their and q;.sd, remembrance is fweete as Ho- ney in all mouthes , and as.Mu- fikc: at, a banquet of. Wine . when r.i ï; > `f

* Apoc.i7.8. <o?q3rz9 3°. Ç9r.3,t8. The Lpiffle when as the lips of others who haste 6eene godlcífe and irreligi- ous Princes, doe rot and flinke in the memory of Gods people. And what honour is it for great men to haw great Titles on earth ; when - God counts their Names vnworthy to be* written in his Booke of life in Hea- uen ?: .its is Piety that ernbalmes Prince his good name. , and makes hls face to {hine before men, and glorifies his foule a- mong Angels. For as Mofes his face,by often talking with God, ihined in the eyes of the people; fo by frequent praying (which is ourtalking with God) and hea- ring the Word, (which is Gods . fpeaking veto vs) wee íhall'be changed from glory to glory, by the Spirit of the Lord,to the Image of the. Lord. LAndPeeing this lift is vricertaine to:rall:, (e- fecially ro Princes:) what argu- i .went 14 more fit,. both for Prin- ces,:_

Dedicatory. ces, and People to f udie, than that which. teacheth , finfinll man to deny himfelfe, by. mortifying his.corruption : that bee may en- ioy Chriff, the Author of hit f l- uation : To rénounce thefe falfe and momentany pleafures of the world, that bee may attain° to the true and eternall ioyes of Heauen: and to make them truely honourable be fire God in Piety, who are now onely honorable be- fire men An vanity? What char- ges f euer wee Mend in earthly vanities fir the moll part they either dye before vs, or wee íhortly dye after them:but trrhatr wee fi end like Mary in. the Pra- }ice of Piety , fliall remaine our true memoriall fey ever, For a Piety path the promife of this life, and of that which thall ne- uer end. But b without Pietie there ù no internail comfort to bee found in Confcience, nor cx- ternall p °ace to bee looked for . th \y odd , nor any eternall hap- _ t Mat.xe.z;, a t Tim.¢ 3: ' Principibua adfalutem fa1.t fat ve-- ra e,ft pietas, ahfilue idla vero nihil eI3 ved exercitus v.1 impera .. iorLs fortitua do,vel appa- tus reliquus, Zozorn. EccI,hi(. Iib.y.cap.

Thehono table Sir Robert Cary Knight, anti the Religi- ous Lady Cart his Wife. Mt... Thong's hurray. Sir lames Fxllerton. i Chr.2.4.te, The Epiilie llappines to be hoped fir in Hea- uen. Host can Piety but protnife to her f ft a zealous Patrone of your Highneffe ; being the foie Son and Heire off gracious and great a Monarch : who ù not only the defender of the faith by Title; but a fo a defender of the Faith in truth : as the Chri f lian World bath taken notice by his learned con fitting `sti of Bellar- mines over- .reading Herefses and his fuppreffing in the blade o Vorflius Athean blafphemies ? And how,eafic is itfor, your High- nefl`e to eggall (if nor exceed) all that went before you, in Grace and greatneffe; rf you doe but fet your heart to fecke , And to ferue God, con/idertnghaw religiouf ly your Highneffe bath beetle e- ducated by godly and vertuous Gouernours and Tutors : alfo that you hue in fuch a time wherein Gods prouidence ,. and the Kings religious care haue placed offer tine Church' : (to the' vnm,

..P,ONw---- Dedicatory. vnsfieakeakle comfort thereof) 1 The gravi- another venerable Iehoiada,that - obus i(h Arcooh f - p loth good in our I frael both Cant,G,,,. towards God , and towards his Houle: of whom your High.. nef e at all times , in all doubts, may learue the fincerity of Reli- gion , fir the Saluation of your inward Soule and the wifef counfell far the direc4ion ofyosrr .. outward Efate? And to exciteyok the rather, to the zealoru Pra- c4ice of dìuine,Piety; often/4- pejè with yossr f fl , that your Highneffe heotrec your religious Father Iambs ppeaking vnto you , at fometimes holy Dauid z Chr.a8o9 jpake to hi Sonne Salomon: And thou Charles, my Sonne, know thou the God of thy Fa- ther, and ferme him with a per - fe t heart, and with a willing mind: for the Lora fearcheth all hearts,and v nderífandeth all the imaginations of the thoughts ifthou feeke him , bee will bee found of thee ; but if thou for- fake

The Epiflie fake him hee willlcaít thee off for euer. To helpeyou the better to Peek and ferne this God Almighty, who molt bee your chiefe Prote- tour in life,and onely Comfort in death: I here once againe, on my beaded knees, offer mÿ old .mite new f ampt , into your Highneffe hands : daily for your Highnefl'e ,. offering vp vnto the mofi High , my htwibleft pray ers:that ac yosigrow in age and f}ature : JO you may ( like your Mafter Chrifl)increafe in wife- dome and fauour with God and all good men. This fuit avilll l neuer ceafe : In all other matters I will euer reft, Mir Highne f f é humble Seruant, during life to be commanded, I,EV V:E S PAYZ:St,

AD C AROLVM PRINCIPEM. Tolle mks , extolle Tics cognofie reipliarn Sacra tene, Paci confide, difee pati. jr,17J S'Iro r

` 1.tiEY F,3 (1y `2\" P íZM ,4: gem TO THE DEVOVT READS R. Had not purpofed to en- large the Taft Edition faue that the importunitie of many deuautlly difpo. fed, preuailed with mee, to addefome points, and to ampli fre others. To fa- tisfic whofe Godly requcfts, I haue done my belt endeauaur : and withal! finíf red all that I intend in this argu- ment if thou (halt hereby reapc any moreprofit, giut God the more praire and remember him: in thy prayers, who bath vowed both his loft end his la- bours,to further thy faluation as his owne. Farewell in the Lord 7E SY S. THE

J4` THE CHTEFE Contents ofthis Booke %.`,'Cw.K'- "laine defcriptron of God,inrefie of h e fence,Perf a.t and Attributes, fir fitr as emery Chritian would com- petently endeassoor to learne and know: with /umdryTweet obferssati onr G meditations thereupon.p4 2; Meditations f ettsnn firth the rnifries of a man in lift and doath,that is not reconciled to God in Chri& 59 3 Meditations of the blefed Hate both in life and death, of a ¡ Man that is reconciled to God in Chrif :wherein those JhAt find not a few things worthy the rea- ding

The Contents. ding and obfersnations. 103 4. Meditations on felon hin- derances,whish keepe backe a fit - ner fromthe Trance of 'Pink h necef faryto be readgall,bsit.effie cially. of Carnali Go.s7ellers ire theft times. 175 s. How to begin the Morning with pious meditations and pray- ers. 236 6. How to rende theBiblewith profit and eif once osier emery,' yeere. 244 7. A Morning prayer. 252 e4nother fhorter prayer for the Morning. 276 eAnother brief Morning pray - er,.. 27 6 8 Meditations how to wake with God all the dayy. 278 Esfecially how to ¡aide thy thoaághts. 279 Thy Words. 289 Thy Allions. 298 9. Meditations for the owning. 312 a o. el n Esse/Ping prayer. 3 Y 8 Another

The Contents. Anotherfborter Fueising prayer. 3z9 Ir. Things to bee meditated vpon,as thou art going ro bed. 335 13. Meditations fir . 4 god y hottfholder. 337 I 3. e4 Morning prayer for a Family. z4. Holy meditations and races before and after dinner and gr 253 15 . Rulesto ie abferueel in frn ing of Pfalmes. 364 6.emening prayer for a Fami y. 368 17. e Religions dífcourfc o the Sabbtth Day,wherein proo- lied that the Sabbath 'vas altered;: from the feuenth to the Ali day' of theweek!, not by humane ordi- nance, but by Chaff himfelfi and his 9polfles: that the fourth ce n -'. nrecndement isperpetuall and mo rail under the new Teffunent, aJ ',ell as under the Old. And the rue manner of fimfl Eying. the Sabbath

The Contents. Sabbath Dá7 is defcribed out of the Word of God 77 I 8. cam! Morning Prayerfir the Sabbath Day. 455_ 19. Rn emoting `frayer fir the Sabbath Day. 482 20 Meditation" of the true manner of Failing, and (gluing of Almes,out of the word of God. 491 2I. The right manner of ho y Feafiing. 320 22. Holy and deuout Medita- tson,r of the worthy and reuerent receiving of the Lords Supper. 522 23. An humble Confifon of fanner before the holy Communion 565 24. A fweetefoliloquie to bee laid a little before the reccitsing of the holy Sacrament. 593 25 A Prayer to be faid after the receissing of the holy Sacra- ment 6o6 26. Meditation' low to he- hake

The Contents. haste thy 1;1 to the time of jscka iseffe. $71i 27. A prayerwhen one begins to be ficke. 628 28. DircEtionr fir snaking thy ;rig, and jetting thy hosfi is os r- der. 638 29. A prayer before taking of Pkyfick,e. 64c 3o. Meditations for one that td recouered,from fickesscffe. 6e4 Anda thanks-piing. 668 31. Medatatiosst for the f icke, takes from the end of Gods cha- fhliments. 6F4 32® Meditations for one that s.s like to dye. 675 3 t. rA prayer to be faid of, one that is l:ke to dye. 688 34. Comf9rtale Meditatient again)? deffraire. 694, 3S Drrci'fionr for theft, who rose to vifst the fsclr. 717 36. eA prayerto bee fr,id for the e. 723 And choyce Scrspturel to bee read vstto him. 729 37. Cox-

The Contents. 37. Conf latíotsagai9imp& tiency in fck ie fe. 731 3 8. Confolasiot. againf the Rare of death. 737 3 9. Semen fana i fled thotsghts,d fo many fpiritualt fghes fit for a f :cke man that id like to die. 744 40. ,O f the comfortable vfe of true abf lotion, and receiving of the Lords Supper, te the faithfdl and penitent , before they depart this l , if they may conveniently be had. 75 5 4r. The 14 fpeeveofagodly ratan dying. 7 70 4z.Meditationsof martyrdome: wherein is groomed that thofèwho die for P.operie, cannot be Chri1s Martyrs. 772 43. A divine Colloquie betwixt Chrifl and the Sonic, concerning the vertue and eficacie of hie dolo- rous Pàfon, 784. 44. The Seules Soliloquie Tinto Chrifl our Saviour , 802 THE

r ( ,i .-1tl `Y .es,A. çffp THE i PRACTICE OF PIETY, Directing a Chriflian how to walke, that he may please God. . Ho etier thou art that lookeft into this poke, neuer vnder- take to reads it; vrr- thou µfirft ref luet to be- come from thy heart , an vnfai- ned Praüicioner of Piety. Yet reade it, and that fpeedily, left before film haft read it oiler, God (by force vnexpeaed death) cut thee off, for thine in- , ueteiate Impiety. lefï'e Theé

s The ef- t knee of God , and that, in re- ,{ fpeft of r t I 3 c a Á{ r Father. t The diners manner s Sonne. ' of being therein, which ; Holy are three Perfons : (,ho(}, NorniAa}l,: or s The At tributes thereof, which are Neither, r;; s Simple- ' ó nelle. ° a Infinite_ aetle. _{ aLife. á a Vnder- á ftanxling. d ; Will. 4 Power. , S Maietlie. 2 Thy ovine Celle in re- ç, fpet of thy Rate of Ji Corruption. a Renouation. 3, a .Private}y in thine owne ó perfon. With thyfa- t - milp euery day. QS Ït By thy Ó 2 Pub- s with the 5 tife,ittdedi- ` likely. Church on the i caring thy ° Sabat}h day. E T u íli f l& deco - lt' to lerne Extraordina- rily, Fa ng bun, by Failing. 5 t in the Lord. s For the Lord Z°, ÿ s By thy death, in dying se _ Vn1ef'%

fVnleffe that a man doth truly know God, bee neither can nor will worfl'ip him aright:for how can a man loue him, whom hee k.noreth not? and who will ror- fhip him , whole helpe a man thinks he needeth not? and how íhall a man feeke remedy by Grace, who neuer vnd rftood his mifery by Nature ?Therfore (faith the a Apofle) free that commeth to God,mult beleeue that God is , and that he is a rewarder o f them that féeke him. And for as much as there can he no true 'Piety , without the knowledge of God ; nor any good praEi ice,without the know- ledge of a mans orse felfi : wee will therefore lay downe the knowledge of Gods Maiefly and Mans Mtfery, as the firít and chiefef grounds of the Practice of Piety. The `Prat-ice of Piety. , 3 rum Deum mare Tibet, cum perfua- rurnbabemtas arias ere ,rptimum maximum, abique pvæ- li ntem,emm nia in nobis e ffecientem, gum in quo uamus, mouemur, rionta,Boc.. nPfa.n fa a Heb.i T. 'panda in primis opera efi,vt Deum norimua, quotquot fa- ces 03e volarnnu! Quid nofcia, (ì teip(um nefcia ?

The Praélice of Pie u. '.PLAINE DESCRIPTION of the Eí%nce and Attri- butes of God , out of the holy Scripture, fo farre forth as query Chriírian mull compe- tently know, and necef íarily beleeu.e,that will be faun d. /. Lthough no creature can what aPfa°i.; define % God is, becaufe bee `I`Âtn.5°16. b iscu.x q.8e is a incomprehenf ble, ,, ; 3J. and b dwelling in inacceffible '04''' 64 lao-ht : vet it bath pleafed bis 7:'a,`4`1.,, , , Ì'aief%, to reueale himfelfe in CQc°#3 4, his word vnto v::,fo farre as our W:.6 ,;,6. weake capacity can bell conceiue 'Má,xv . him. Thus God is that one cprimall and G " infinitely

The Prattice of .Piety. e infinitely fper f fl g ef fence,whofe e 1 King.S. being h of himf if eternaly. 17° In the Diuine Effence,wcare Pfal.47.5. fDeu.3z.4. to confider 2. things: Firí }, the Exo.3.t4. dicers manner of being therein: hi Cer.L.6. fecondly, the Attributes therof 1164.17,2.5. The diuers manner of being mng,6. g i eb.i.3. therein,are called ' ¶erlOns. k Ioh.r.t. A. (Perfon is a difina fub tance and s3 1,37 ofthel Godhead I and 14.1o. There are m three Diuine Per- ! Coi.z.. »mGen...6 Fons, the Father;- the Sonne, and 3,y &ai,7. the Holy Ghoff : Thefé three Exod.zos. Perfors are not three fe'ierall Ho ßt4,7. fxb.!ances, but three difiina 1fa 6h3 °),io° Zac.3.z. fubfiflences; or three diúers man- ner of being çif .n one and the i toh.. fa»se faubflance sand Diuine 8f_ Mar.3.i6,17 fence. So that a Perfore in the 8'18,19. 6. Godhead , is an indiuiduall vn` sCot4t .1 . der¡landing,and incommunicable x Jinppia (3 t sñ Swáfiflence, liuing of it feife, and i j , ,&fi' la in a n+nbH., not fiifiained by another, saki 4y lathe vnity of the Godhead, Trt,1itj,;:. vta. Gtnat.B.bGj. there-is a o plurality , which is not accidentall, (for God is a' mot pitre aa; and admits no ac- B 3 cidents:)

y 6 ( The ¶PraFtice o f Piety. Perrone di>4initatis di(iinguiatur per, forsaliter, fiur etarCOMJ ilr4piwt Q Deus e(}in- diuifè,vnws in frir.itate, ter inconfisfé trim in v- nitrite, Iul}in. in iz9rdt. p Mar.2.T.2 and 3.17. a.03.1 6. Eph ,3IOf cidents :) nor effentiall r (for God is one Eleñce onely) but * perfonai& The perfons in this one E f fence are but three. In this o Myf Brie there is alias dius,another & another: but not alüsd & alivd, another thing &another thing: Ì The Divine E f fence in it felfe, is neither divided nor dif ingui- fhed. But the three merfons in the bruin E f fence are diffin, guifhed among rhernflhies three manner of wayes. T. By their Names. 2, By their Order. 3, Bytheir 4E ions. I. By their mimes thus; He firfl Pert n is named the "T"f ather;firft,in refpcet ofhis p rärtturail Sonne Chr /: fecund ly, in refpea of the EIcEE, his q adoptedfonS,that is,thofe who being not his foes by Nature, are

The Practice of `Piety. are made his fonnes by Grace. The fecond Perfon is named the w Sanne, becaufe he is n be- gotten of his o Fathersfsbftance or natures and hee is called the Word: i becaufe the p concep- tion of a Word in mans minde,is the neereft thing , that in force fort can fhadow unto vs the ma- ner, how he is eternally begotten of his Fathers ibft.Ince s and in this re(ped he is alfo call 'd the wifdome of hi Father Prom. R . z 2. Secondly, becaufe that by q him, the Father haute from the beginning declared his will for our faluation: hence called 7,.;91. quafi >tó2tvtt, the Perfoas (peaking with or by the Father. Third - Iy,becaufe he is the r chiefe argu- meant of all the Word of God; or that word, whereof God fpake, when lace promifed the blefed Seede to the Father., under the old Tei}am°nt. The third Terrn is named the f ho) Ghoff : firi }, becaufe bee is B 4 tip- In Prou.3o4 nPCa1s.7. oHeb.Y. 3. Phil. 2. B. p Bafl,up.1 lokan. Suif nuns togitarrm do in /cipfarn reflelfitar, QT' %.yor inter- numgignitoit mou ilia a- terna, quit e Deus f'ater sta fetpfam Intel. ligando reflex,: iTìyor aternurn modo ineffa- bili :omit Et fcz;t exterior 3.6yof, óye i7rterior{e efi- die: quap eff'' ita ate.nus ills ñÓ3,oc Lllo- ÇteTlx;f atrrni Patti: imago eR, maieflatis character, Beb.y.3, g lob, I.}S. dten.l.4.e.t.. r Aft.zo.410 Heb. Luke 24,37 Ioh. Y..}Y. t3c,Rs;,zs, z3,ls. fita.63.IO. s Cor.a;.a;

8 e t:Ioh,4.4 t.Cor;;.t'. 61i,111 ;Rat- s ia itt diui»ie sulk rRt er1- o perfiaarum Íocius baba is Ìio,et ¡prism Owls. Pst., mire pi.. %tO,NN! tt7Ri pera,fed erdi aa, Abed, 1Vlafat 8. tg. I.Ioh. i.'. C Ideo dtanw Pota. drat, symorriP The Praftáce of Piety, r fpiritteall without a body : fe- condly,becaufe hee is fpired, and as it were breathed from both the _u Father and the Swine, that is, proceedcth from them both. And he is called holy, both be- calife he is X holy in his owne na. tare, and alto the immediate y fanttifier of all GODS Elctt people. a. 71y thü Order. nun '.H E Perfan.r of the God - head are either the Father, ar thofe which are of the Fa- ther. The Father is the a firff perfon in the glorious Trinity, b hauing neither his being! , nor beginning ofany other,but of himfelfe ;be- getting his Sonne, and together with his Sonne, fending firth the holy Ghofi from euerlafiing.The prions which are of the Father, are ehofe,who in refpe& of their perfonall exfence,haue the whole Diuine

The Praffice of Piety. Tinine E fence, eternally cony mnnicated vnto them from the Father. And thofe are either from the Father alone , as. the Sonne, or from the-Father and the Sonneras the holy Gheft. Thz Sonne is the fecund Ter fon of the glorious Trinity , and the one y begotten Sonne of his Father , not by Grace , but by ;xi ®B9 naturehauing his b being of the 9uuadfsnti4 abfvlutaes Father alone,'and the whole being. s qui of his Father, by an eternal and a af a f r incomprehenible- generation á d ration, s & with the- Fathee,tendAll forth e " .v tes,. the holy Ghos!. In refper4 of his 7cssffsplP. abfoltate E fence, he is of himfelfe foaalu pst a- wawa gsnt. butin refpef4 of his Perron, hen ration a pad is,byan eternallgeneration,of his id. ` .' er ldsoq ;AVa Father. For the E f once Cloth not ief ,)-0-0c. beget an E fence, per¡on ofRhe Reber begetteth the per- ioty.á.38,?,; I011.5.19. fon ;)fth SO4 and toheisGod ..lti,r{si É t habe,sEontiamdlinaqsafsipfa: haSssefr. l)ts. a ydi+iinam a fipfa sxidentsm :rssota ninsssiatiaas ad Tatrs ms of G02, and bath from his Fa, at , 3eù. rota *sflat Effsutia, qua cf} a f tPfai hinc filiau dictturprit,cipixs- tat,ns+nsflsntr4tw.",,i.ì3 B. S the,'

lo I The Pratlice o f Piety, ther the beginning of his Perfon and Order, but not of E f ence and Time. The Holy Ghor is the third Perfon of the blefl'ed Trinitie a ioh..l. g 6. d proceeding & fent forth equally it... .9 from e both the Father and the [Zom.8.g, the Holy Ghoft .I Son , by an internall and incom- is;called ,the .r Sprit uî prehenfible fÿiratian : For as the chrif . Son receiueth the whole diuine e spirit., a. a Nora eti. a Effence bygeneration; fo the ho- Faie pracedit, y Ghoft receiueth it wholly by tangua+n ab bra 6. avian 1Pirsation. pr'nespY°''n This Order betwixt the three 41446.4 )an- 1 ;WO prrfini ! perfens appeares, in that the Fa- f bfrdentr' they begetting, mull in order be tang.aa before the Sonne begotten; and d.d:,.' , .di- the Father and Sonne,before the iiIva pzìzuk eV. Holy Ghojt , proceeding from both. 1 This Order fernes to fet forth vnto vs two things : firf}, the ;manner how the Trinitie wor-. { kethin their externall .o ions: as that the Father worketh of him felfe by the Sonne and the Holy Gho!t i the tit: Sonne from the Fa- ther,

_ _.o-----° The Ps°aFíice of Piety. ther, by the holy Gho.i; the holy Ghoft, from the Father and the Sown'. Secondly, to diílinguith the firfi & immediate beginning, from which thofe external' and cbmon aftions doe flow.Hence it is, that forafrnuch as the Fa- ther is the fountaine and original' of the Trinity, the beginning of all external working:the a Name of God in relation,and the title of Creator in the Creed,are giaen in a fpeciall manner to the Father; 1 our Redemption to the Son ; and our Santification to the perron of the holy Ghor?, as the immedi- ate agents of there aions. And this is a1fo the caufe , why the Sonos he is Mediator, referreth all things to the b Father, not to the Holy Gho_ and that the Scripture fo often faith,that we are reconciled to the Father. This diuine order or Oeconomy excepted there is neither firf nor , neither fiperiority nor, i, iraoririe amoni, the three 172y.S:, aFtáncDei n men fiepe its Scripturis Patri aaK? iOxÁ9. (ri bkFt fu. Ioh.t 4.t. Rom.8.3. r Car.3.7. : Cor r.24. b M at.rt.ts Ioh.g Q zo Lr,27,,x3. Ioh.i r._4, Ioh.t r.?Go c tCcrs. F 6PStc.

z The Pr.aaflice of Tiety. g lnc4raatie verbi rep, is non? airs we Spiritri sa»áo trig yr iudbx.+dv ttx'9aù,u4- 3®ihritcio- competrt. Da. maf.i. de .r. dho.ftd.cqi j. Ieäplewit cAr. xc,m (hri/fi ?Ayr p? Spi- vitas S.Jed ttspiell aret ban fulicps iiwe, Ugern>A3., ¿61 ero ji. tah.j.6. a,(adna,a:ia. &".5.8,1o. lice rnsru7rt fztierafeniper ptei¢r cagiest) vas bot ne riatita,wda vs,t;etr ta fairu ZNietàt , 1n tiiainitate `'Jei9ltrt, fie- ;J.& in hxata nit4td 14mintt filing ,no ne- vete.n fi lii ad altctum owe- fir et. qui non nfist .e.qerna atsgurtate ,¢liar.Paat font , but for nature they are co- efientiall,, for Dignity coequal!, for Time coeternall. The whole diurne Ef %race is in emery orne of the three Perfora; but it was incarnated g onely in the fecond Perlon of the Word , and not in the perfora of the Fa- ther, or ofthe holy Choi; for three reafons. Firf}, that God the Father might thé rather fet forth the greatnc.ffe of his loue to Nan - kind; in giaing his firft and onely begotten Sonne,,to be incarnated,: and to fuff r death :for mans fal4.. nation. Secondly, that he who was in his Di/fixity the Sonne of God, fhould bee in lois Hunnanity the Son ofMtn :lef} the none of Son íhould paffe vnto another, who by his etern411 natiuity was pot the Soipw. Thirdly, becaufe it was mee, ten, that that pert n who is the=. fisbftantiall Ìretasge of his eternal! Father,

The Prather ofTiety. Father, fhould reftore in vs the Ipirituall Image of God which we had loft. In the Incarnation, the God- head was not turned into the Manhood, nor the Manhood into the God-bead: but the God- head,as it is theficond perfin, or word,alfumed vnto it the Men- hood, that is, the whole nature of man,body and foule; and all the naturali properties and z infirmi- ties thereof,finne excepted. The Second Perfon tooke not vpon him the perfin of man, but the Nature of man. So that the humane nature hath-no perfonal fisbliilence of it owne, (for then there should bee two Perlons in Chrift; ) but it fubfifleth in the wprd,the fecond Perfon. For, as the foule and body .make but one Perfon of A/Ian , fo the God-head and Man-hood make but one Perfon of Chrilé. The two natures of the God- head and Man-hood are fo re- I 3 Cerogruehe Rims efilo. , mere hums- 1111, 4441,4;111, vt &cc reify. fipxnubilline 'nett 7' 14:fil41.r gintere Des iii . ?Joins carrell,. tarn, Athan. Heb.1.17,18. z Infirmitatee mers priunti- nio,nen //no- wt lii.1)0fita0. nu. Ihmersel na. tutu eft cis- flinflaere ordi- nation; eltPd disarm, el; non fie isfl ill?* per- eina,Keck, 1 3vit.Theol. , fib.; p. 1119,

Vniti Hyp®. fiatice ye- um & bomi- ne:x,nibil eft aliud quàm naturam bu- manam nc habere pro- priamexiflé- ttam,fed af- fumptam effe á verbo e- terne,ad iF- fam verbi ubfifieretiá, incarn.l3. cap.8. b salmis ?. dilinis manent ibtts proprietali- btu nature tam afu- mentis,quá a(fumpte. 17 3T. Dr. Field of tlíeChurch, { book 3.c., 5 The Prailice of Piety. ally vnited by a Perfonall vniost, that as they neuer can be fepara- ted afunder, fo are they not con fl usded ; but remaine flilt diftin. guifhed by their feuerall and Et- fentiall properties, which they had before they were vnited. As for example; the infiniteneße of the Diasine , is not communica- ted to the hurnaue natnre;nor the finitene fe of the humane, to the diuine nature. Yet by reafon of this perfonal union, there is fuch a communion of the properties ofboth natures that that which is proper to the one, is fomctimes attributed to the other nature. As, that God purchafed the Church with his owne blood: And,that he will iudge the World by that Alan whom he bath appointed. Hence alto it is, that though the Hurxtanity of Chrsfl be a created, and therfore a finite and limited nature , and cannot be emery where prefe tt,by aaualipogtion, or locall exten- f on

The Pratlice of Piety, ts fión, according to his 0 natnrall being: yet becaufe it bath com- municated veto it the perfonall Snbfifence of the Sonne of God, which is infinite , and without limit etion;and is fo vnited with God, that it is no where feuered from God, the body of Chrift, in refpeft of his p perfonall being, may rightly be laid to bee emery where. 3.7he Actions by which the three perfonr be dtinguífhed He anions are of two forts; 1 either Extern. ll,refpeiing the creatures;and thofe are after a fort common to emery one of the three 'Perfons : or internafl, ärefpe &iny the Perforts only a- ,mo gíf themfelues.and are alto- gether incommunicable. The Externall and communi- cable Ations of the three Per - feni arc thefe: The creation of the world pe- o Secundum eßé maturale Cbriftus non efi vbique. p Secundum efe perf rlale Chriftus eft vbique. f rirato ordi- ne perfoua- nrarn in ope- cuiiarly 1 rando. m operi roua ad extra tres 'y perfore ope rantur finiul {

Rom.u,;6. bAsre- de m ption, Aft.2035. and fansi6- cation, the Father: Creation, 1.1oh.; and Sandtificati- on, :.cor. atothe Son, Creation, Pfa1.; ;.6. & ReJernp -- ?'he Fraits`ceovf'Piet,. culiarly belonging to God the Father, The redemption of the Church, to God the Sonne: And the fanfti fication of the Elect to God the Holy GhoT. But becaufe the a Fathercreated,and íl;ill go- uerneth the World by the Sonne in the Holy Ghoi,therfore thefe externall a'ions are indifferent - Iy,in b Scripture, oftentimes af- cribed to each of the three Per - fnt, and therefore called com- municable and diuided lison.t. The Internals and incommu- nicable AFtionr, or properties of the three Perfons,are thefe: T. To beget ; and that belon- geth onely to the Father who is neither made,created,,nor be- tion,Eph.4.. gotten,ofany;. the Woiy °hoit. I. To bee begotten: and That ;oyntly all belongeth onely to the Se go each : t.Cco.6.;i. who is of thF. Father alone ;not Opera Tria" mad nor created, but begotten. Iota ad extra 9. irsdittsfi*, and To'praceede from both : and aiaira,. that belougeth only tó the holy GhoJ ; who is dale Father and. theta(

The PraEtice.of Piety. the Sonne ; neither made, crea- tecl; nor begotten , but prsocee- So that, when we fay,that the fitdne E ffenge is in the Father vnbegotten: in the Sonne begot - ten : and in the Holy Ghoft pro- f ceeding: we make not three Ef- fences,but only (hew the diners Pnfnta se- r7 n,ben ífì *liquid sb ef- fenfis ab jlrae- tK at fops- ratan : Pains Thefdifp. 2. perfona eft ip fa efPeriti4 . manners of fubfzfing, by which diyina,can_ the fame moil fimple,eternall tracra aQc.r- vn6e often Ff7^ence ub geth in ` pe`N" g 11 J. liarem fubi- each Perfon : namely, that it is fl.ndr r».ds,. not in the Father by generation: Zanchius. yg Per¡anasidnit, that it is in the Son corrrmmn;ca- gigs =rur: ted from the Father, bygenera- Effiryï» cr i_ Lion :, and in the holy GLofi, com- mimi, ration. manicated from both the Father "°iea = "'r liied: and the Sonne by proceeding. Thefe are incommunicable itRion ;'and doe make, not an effentiall, accidentall, or ratiorrall, but a real dii}in?4ió betwixt the three Perfons. So that he who is. the Fatberin the Trinisy, is not the Sonne: He who is the, Sonne in the ?'sank y, not the Father: He M

a Quinn V. aum cogito' triwm meamo prebsnfbili lues inuoluer Nazi an. b Qaamuii perfora cone Ed intia non fr otnuine idsmr non ta- aren ab ea efi °main aliad: differt.n. na- aiere, quia fic in diuinie faret quarer- nitae; non re, quia e fentia de per¡enie pradicatur, fed forenaliter Ra Róyta9 fine ration: rationnante : Effenria diui- na non differs a perforare , vt pela rebut, ftd ve res 4 ffoc modo:: rara in Deo non ef rei & reg. fed re, & medite rei The Pr'allice of 2'iety. He who is the ho l), Ghofi in the Trinity, is neither the Sonne,nor the Father, but the Spirit, pro- ceeding from both; though there is but one and the fame Efence cgmon to all three. As therfore wee beleeue , that the Father is God, the Son te God, and the holy God is Gad: fo wee likewifc be- leeue,thatGod is the Father,God is the Sonne,and God is the Holy Ghof.But by reafon of this reall diftinttion, the perfrn of the one is not, nor neuer can be the Per- fon of the other. The three Per- font therefore of the God- head, doe not differ from the Ef r,nce, but b, f rmafy: but they differ re- aly,one from another,and fo are diffinguiihed by their hypoftati- call proprieties. As the Father is God begetting God the Son; the Son is God, begotten of God the Father ; and the holy Ghof is God proceeding from both God the Father, and God the Sonne. Hence it is , that the Scriptures vfe

The Pra slice of Piety. vie the name of God two maner ofwaies: Either b Efrentially,& then it fignifieth the three Per - fons conioyntly, or C Perf nally, and then by a enecdoche it fig - nifieth but one of the three Per - fons in the Godhead. As the Fa- tber -,I Tim.2.5. or the Son, ft7. 20.28. I Tim. 3.16. or the holy Ghofi, AFt. s .4.. 2 Cor, 6.16. And becaufe the Diuine f- fence (common to all the three perfons) is bua one, we call the fame Vnity. But becaufe there bee three di.1intt Perron! in this one indiuifible E{lence, we call the Paine Trinity. e So that this Ynity in Trinity , and Trinity in Unity, is a holy d :pipery: rather to bee religioufly adored by faith, than f curioufly fearched by reafon, further than God bath his VVord. I9 bi7tetAt Nomen Dei effintialiter poficam, nen mina; Fainter èy Spiritism Santini», poem patrern drfQrt¢t. I jan ;meit,w)t. Sacramentum hoc veneran- deem, nen ¡crutandam, quo modo pluralitae fit in vnitate,ey vnita in pluralitate. Scrutati hoc temeritae eft, credere pieta, sole vero, vi- ti ácer7ta. Bern. d AJeque ad loggen dam dighe de Dee lirgeta fees it, neguead per cipiende m it- te lleaga pret. aalet, mager ergo glorificare noscenuenir Deutn, quod ralie e(, qui intelleftune trar.Fcendie, tr cognitionie initixm rnperat. Chry- fuil. Horn. z, Heb. e De Deo togui etiam vera periculof/rtmum Arnob. f Lingua menee , & cogitatiane borrefeo, quetite de Deo(ermawesnbabeo, Naiian. 2hß

0 1 The Trace of Piety. z Omdrfcen- di t nobit De- molt sateen. fiasaniest ei, (pee,' C. n2. a Exad.3 g.; How, vel Haiab, Efft:nan ita 'Deus ef! a fe- ipfeOttfit A. {SIX . e., i.. ávroaiy Oven's hutm, aoterinie litera jutxfyir¢tUa- la,vt demote. . tut Dewy e,g'e Jjititam. p.Mart.toc. cc3m.capa3. P.Montan. de ae.fenn c.t. b lehoaah non babe; plurale, ir +n jaip;a- eie-foti teer. eó tribmitta. Thus farre of the diners wanner afbeing in this diuine Effence; now of the Attribute. s,:. thereof, Ttridïuer are certaine d -- fcriptions of the Uiuii e Effence delivered in the Scrip- tures, according to the veaknes of our z capacity ,to helpe vs the better to vnderfiand the nature ofGods Effence,and to difcerne it from all Other effences. The Attributes of God are of two forts , either nominall, or reall. The Nomixdt Attributes are ofthree forts:firfc,thofe which figniiie Gods e fence: fecondly, the Perfore in the Effence !third, Iy,thofe which fignifie hùef fern- tiall worker. Of'the firft fort, is the name a lehouah, or rather b Iehueh, which fignifieth eternall6eing of himfef ; in whom being-with. out

The Pratlice ofl9iety. ) 21 out all beginning and end, -all other beings both begin and end, 442.8. Pfal 83 i 8. God tels Mofes,exo.6.4. that hee Iva not knowne to Abraham, Ifaac and Iacob,by bid name Ieho- uah. (Not but that they knew this to be the name of God: for they vfed it in all their Prayers) but becaufe they hued not to fee G O D effeaing indeed , that which he prom? f d them; in gra- ciouily deliuering their feede out t.of Egypt,and in gluing them the real/ ó ó1f Camas Land; and fo to be not only God Al- mighty,by whom al things were made.; but alfo perfirming in- deed to the children, that which he promifed in his Word to the Fathers, which this name Ieho- uah efpecially fignifieth. And for this caufe, Mofes cals God firf zi Iehomah,when the vninerfal creation had his abfolute being , Gen, 2, 4. And this admirable name is graué on the Decalogues forehead, Locus Exod. 6.3. intelli- gendus of degradibua diuinaruns patefaliio- num,Ger. . lac. z. de Nat.Dei. Exvfaferip tune res tune dicun- tur fieri, quandof- unt manife_ Rye: Sic dici- tur, Spiritus Sancius nor- dans Brat, id ^fi,nondum innotuerat,' Alfed. Lex. Theo!. cap. I

22 The `Prailice of `Piety. .Qt od licet cribere, efari cur nor, licereí? Theod.ïn Epic. Fns eterni2 Fond eft /mom h'`írar forheád,which was pronounced vpon the Ifraeliter deliuerance to be the Role of RighteorufneJJ'e;. after which, they fhould ferue their Deliuerer in the promifed Land. This Name is fo full of Diuine Myfteries, that the Lewes hold it a fin to pronounced; but if it be no fin to write it,why íhould it be vnlawfull to pronounce it? This Holy Name of God tea - cheth vs: Firff, what ; God is in him - felfe,nam:ely,i n; eternd being o himfili. Secondly, how bee is vnto others, becaufe that from him all other: Creatures haue receiued their being. Thirdly, that we may confi- dently beleeue his promifes:for he is named IEHOV AH,notonly in refped- of being,and caufed all things to bee; but efpecially in 7íz pro,rn.L refpect of his gr atous. prom ties , on:bua which without faile he wit fulfil xabeFi'. in

The PraElice of Piety. 23 in his appointed time, & fo can - feth that to be , which was not before. And fo this name is a goldepledge vnto vs,that becaufe he bath promifid, he will furety vpon a our repentance forgiue vs all our fins; at the time of death, b receiue our Soule.r; and in the refurreílion c raife vp our Bodies in glory to life euerlafiing. The fecond name denoting Gods efïènce,is ehieth;but once read, Ex, 3. t 4. of the fame root that JE HOV Ax: and fìgnifieth,I AM or Ivv I EL BE° for when Mofes asked God by what name he fhould call him,God then na- med himfelfe, Eheieb Afcher. Ehieb; I am that I am : or Iwill be that I will be: fignifying, that he is an eternall , vnchangeable Being : For feeing euery crea- ture is temporary and muta- ble; no creature can fay Ero qui ero: I will be that I will be. This name in the new Teffament is giuen to our Lord Chr, when he alfa.SS7 b Ioh.t I.16. Ioh.r4.z,3. cicb6.4os Ioh.i i.S.

2 ¢ The `l'natlice of `?'ietr® r ó ÿraaed® ;w *ml ó hpxbµqaot =neaw ./E eaafa meta. rua' & Es, 'when. \,..' Pfa1.68.t9. pfal. iot, iS. PGto6 t, 4g. Pfal.utt,&c. Pfaal+.t, eta. Pfa1.u;.a,9. PG ns,,', t8 Pfs.u6.i9. Pfzl.tta. f, 14. PfaLtsf34 hee is called alpha ,asd Omega, The beginning , and the ending, r whech tü, which was, andwhich if to come, The Almighty, .poc. T. a 8. For all time páß and to come,is aye prefent before God. And to this name , Chrii hiltl felfe alludeth, Ioh. 8.58. Be fire Abraham was,I A M. This name lhould teach vs likewife to haue alwaits pre - lent in our minds our firit crea- tion,prefent corruption, & future Glorification : and not content our felues with I was good,or I will be good , but to bee good prefently; that when euer -God fends for vs, bee may finde vs prepared for him. The third name is Iah,which as it comes of the fame roote,fo it is the contras of Iehosiah, and fignifieth Lord,becaufe he is the * beginning and Being ofbeings. Itis a * name for the moil parr, afcribed vnto God, when -force notable deliverance or benefit comes

The PrdliceoF Piety. 25 comes to paffe according to his former promife and therefore all creatures in heauen and earth are commanded to celebrate and praife Godin this name 1 h. The fourth is KÚeec, Lord , vfed often in the New Tefta- ment : för ßc4., or Kur" fignifi- eth, ram. Hence K4Poc fignifieth the firft Effence of a thing, or authoritie. When it is abfolute ly given to God , it anfwereth to the Hebrew name I E H o V A Hand is fo tranflated by the feuentie Interpreters for God is fo a Lod, that he is of a bim- felf, And Lord of all. This natte íhould alwayes put vs in re- membrance to b obey his corn- mandements , and to feare 1 s iudgements , and fubmit our felues to his bleffed will and pleaíure, faying with Eli, It is the Lord Jet him do what feemeth him good, t Sam.3 . i 8. The fifth is 9"c) God, 600. times vied in the New Teíta- C ment: I.tiniOtiM Eirooùcv.

6 The PraUice of Piet. ment : and prophane Writers e Plato in commonly. It is deriued c ánó Cratyla.Hiore 17 gjy becaufe hee runnes tho- illud y7 !1. row, and compafï-eth all things, Deana main- due ire per or *rc''r c suet,, which fignifieth emits terra": to borne and kindle : for God is gtse trabuf- Light, and the Author both of' qua marie. Heate, d Light and Lift , in all fd nchias Creatures , either immediately lax. ofhimfelfe, or mediately by fe- Art;c',nos. condary caufes. The name is v- fed either improper y,or properly. Improperly, when it is giuen ei- 3. ther fguratiue y to Magifirates, c Cor.2.5. or falfèly to Idols. But when it is properly and abfolutely taken, it fignifieth the Eternal' *nee of God, being aboue all things, and through all things : giuing life and light to all creatures, e rnr and refcruin and oucrnin r.ebu nsce- p g g g :as recta vc- them,in their wonderfull frame men* : cum amnia'ue and order; e God f eth all in all facima,, facto plcrces : Let vs therefore euery first carats,) air, rbd ;cù where take heede what we doe cuncta vi- in his fight. áenrtr, Boc- taus. g.. Thus farra the names which fgni fie

The 'Prratlice of `Piet), 27 tgni fa e Gods 8 fence.. The name which fignifieth the Perlin:: in the E f fence, is chiefely one,elohim. elohim fignifieth the ?nightie tPormn El.. hin, .fi prr- Iudges: It is a name of the plu- f.,,u,,, rall number, to expre(Te the Tri- pity of Perlons in V nitie of El- fence. And to this purpofe the his de Holy Gho beginneth the Pt: ``" y ./i g Holy TKr.,s x.d.. Bible with this plurall name of chieidferwm .J! peprerEf- God, ioyned with a Verbe of fsar : unira. the fingular number as elohtrn uhn. Iimius. Bara, Did E-reauit, The nightie 9 hn Gods , or all the three Perf ns in read., the God -headcreated, The /ewes' Dept' °4 allo note in the Verbe Nlz Bara, iOm's -'9 c&nfif}ing of three Letters, the myfterie of the Trinitie. By Beth,Ben,the Sonne by z ReA Ruah,the Spirit: by ¿lleph,ab, the Father. But this holy My- iery is more cleerely taught by Mofs,Gen,3.2 "2,. And I E H O- V A H elohim f ?id; Behold, the Man is become as one of vs. And, Gen. I9. 24. IE HOVAH rained C upon

28 j The `PraEice of Piety. tc Sic Marcus Arethufcut in SiAfr70iesf Cowl lie fiMCt. tzpofuie, S. cr.t,Eccr.. liife,l,3,c,3O. This piace wedi urged, had grinded .,/ria in áiccer t vpon Sodom and vpon Gomorrah, hrinsflone and fire from Ieho- uah out of Heaton k that is , God the Sonne , from God the Father., who bath committed all iudgement unto the Sonne, Ioh. j . 22. See Pfal. 3 3,6. Ifa.63,9,1 o. The fingular number of Elohim is Eloah, deriued of A/ah , hee fware; becaufe that in all waigh- tie caufes , when necef itie re- quireth an oath to decide the truth, we are only to fweare by the Name of God,which is the great and righteous Iudge of I4eauen and Earth. This Name Eloah is but fel- dome vfed, as Abak. 3.3 . Tob 4 9. and 12.4. and 15.2. 36. 2. `Pf;Sitta e 18.3 2. l'falme 1 14.7. Once it bath a Noune plurali ioyned to it , lob 35. 0. None faith, Where is Eloab Gofai, the eAlmighty my Maker, to note the rrmyítery of the eternallTri- nity. Many times alío Elohim, the plurali number, is ioyned with j

The Pr.afiice of `Piety. 24 " with a verbe plurali, to expreffe mote emnhattically this Myfe- ry, Gen. 35.7. 2 Sam. 7. 23. * Iofh. 24.19. Ier. i o:io. Elohin' is alto fometinie Tropically gi- uen to Magifrates, becaufe they are Gods Vicegerents , äs to Mo/es,EXOd.7.I. I E H OV A H Paid vnto Mors, I bane made the Elohim to Pharaoh,that is,T haue appoineed thee an Emba{fador to reprefent the perfon of the true Three one God and to de- liuer this meffage and will vnto Pharaoh. As oft therefore as we reade , or heare this name Elohim,it would put vs in mind to confider, that in one diuine efence there are three difinc4 Perfons, and that God id I E x o- v A H elohi ri. Flohim Kt dof'cbimHu D=i f'ani3i ¡Pfc.

The Prathice of Piety. Now follow the Ne me r which fig.._ nifie Godi Efentiall vorkef, which are thel fisc e.ecially. LHence Eli in Hebrew, L, which is as much as the as 2 o, ffrong God, band teacheth 4tí.an in the Svri- vs , that God is not onely mof acke,as Mar. 5.31, dosa Prong, and fortitude it felfe, in fignifie,ruy his owne Effmce : but alto that God. 2 Cfiro3i.8. it is he , that giueth all frength # The ya and power to all other Crea- turne it treaT wr<p; tares. Therefore Chrif is call It is deri. led' Efty, 6.9._ 61 Gib6or, The wed of Das,fuf ci- ftr'ong,most nightie God. Let not encie,& the Gods children feare the power Relatiue, Ito p the fame of enemies , for E/ our God is that &Ina: air or of Shad, more Prong than they. a Dogge e, 2.. Shaddai, * that is, Omn .- feeder potent. By this name, God vfu- ally filed himfelfe to the Patri arches , /4m E1 Shaddai, The flrang God, Almightie. Becaufe hee is .perfectly able to defend his feruants from all euill : to bleffe them with all fpirituall and his children with fufl5ci ency of all graeè as the lowing mo- ther, the childe,with she milke of her brefls.

The PraFfice of `Piety. 3T and temporali blcí ì,vs, an- to performe all his promifes which he hath made veto them for this life, and that which is to come. This name belongeth only to the God -head, and to no Creature, no , not the hn- manitie of Çhriîi. This may b A name teach vs , with the Patriarchs, compounded to put our whole confidence in God, and not to doubt of the true performance of his pro- mifes. 3., b Adonai, my Lord; This name, as the Maforets note, is found 134. times in the Old Teíhament. Analogically it is giuen'to creatures, but properly it belongeth' to God alone. It is vied, Malac. t. 6. in the plurall number, to note the my- ferie of the holyrrinitie. If I bee cAdonim, Lord, where is my fare ? Adonai the fingular, 4 donim the plurali number. This name is giuen to Chrif1, Dan.9, , 117. Cagle thy face to fhine vpon C 4 thy O« 1i, My, .ildon, Lord, Adon deti.. uatur ab E. den, bafir, gum Denk fa» damentwa er /affetrtoter cranium Crea. :aversion ,Hinc Adon,Domi, moo, cui rei domeica CN. re incumbir, & ei ta,ujaam colurnaa in_ nrtitNr, áan- do de ereatN- rir vfurpatur Adonai, eft Iod cum pa- tech fed de Creatore Ctr cametz. Ab Ad nasi ma. nap ®idnur Etknicor Ø. Anva.

The Frailties of Piety. thy Santuary that is defolate , fir . 4donai (the Lord Chrß)hi fake. The hearing of this holy name , may teach eueryman to obey Gods Commandements, to feare him alone , to fuffer none befides him to raigne in his confcience,to lay hold, (by a particular hand of faith), vpon his Word and promife , and to challenge God in Chrift to bee his God, that heemay fay with 7bon at , Thou art my Lord and my God. 4. Is Helier: : that is , naof High, Pfalme 9.2. Pfalme 91 .1. and 92. 9. Dan. 4. I 7, z4, 2 5, 34. REh 7.47. This name Ga- briel giueth vnto God.; telling the Virgin Mary , that the child which íhould be home of her, Lhould be the Sonne of the i,èr moll High, Luke 1.32. This so the diutn teacheth , that God in. his Ef a;ica chria fence and glory exceedeth infi the Some of g , The ' nitely all Creatures in Heauen ThOft HIgh, and Earth. Secondly, that no Lug. Y. sa. man

The Praclice of Piety. man íhould bee proud of any earthly honour or greatneffe. * For what * Thirdly,if wee deît "re true dig- is earthly nity,to labour to have comma greatler:' cojnpred t0 nion with G O D in grace and Gods High- glory neu e 3. Abba, a Syriacke name,. fignifying Father, Rom. 8. 15. This is fometimes vied efenti- allyas in thelords Prayer. Se- condly, Terfonally, as Math.rt. 25. For God is Chrif }s Father by nature , and Chriflianrby a- doption and grace. Chrif is called the ewerlafling Father Ifa. 9.6.. becaufe he regenerates vs vnder the new Teframent. God is alto called a the Father of a rIar t light, Jam. T . I.7. becaufe God d 94zzm4 dwelleth in inacce.i'lible light, a cfe I Tïm. 6.16. and . is the Au- fh a light of thor , not onely of the Stinnes the Sun is light,.. but alto of all the light, buta 1'a- both of naturail reafon, and fu dow` p3rnarurall grace, Which ligh- b Iohot.9r tenth 'eatery man that commeth in. ta» the. World. This name C 5 . teach 33