Directions for a Godly Life, Chapter 12

Directions for a Godly Life · Chapter 12

p. 160Chap. XII. Of Practiſe.

THis is that, whereon wee ought to meditate in the time of receiuing; which being duly performed, wee ought in the next place to take notice of a religions Practiſe of thoſe things, which are to be obſerved afterwards in our life and converſation.

Theſe things may be reduced to 2 heads: namely, ſuch as we are to do, 1 in the Church. 2 at home.

In the Church wee muſt p. 161performe 2 duties.

1 Having ended the former meditations, wee ought each man in particular to giuegive thanks vntounto God for his mercy, in this or the like forme.

O Lord, I humbly bleſſe thy holy name, for that thou haſt in mercy vouchſafed to accept mee at this thy Table amongst the rest of thy elect & choſen people; and that thou haſt ſo gratiouſly fed my languiſhing ſoule with the precious body & blood of Chriſt Ieſus. I confeſſe, O Lord, that I am not worthy of the leaſt of thy favours; but ſeeing it hath pleaſed thee thus to hauehave mercy vppon mee; giuegive mee grace, I humbly beſeech thee, to walke worthy of this thy mercy in newneſſe of life to the glorie of p. 162thy holy name, & the ſalvation of my ſinfull ſoule; even for thy mercies. ſake Amen.

2. After this every one ought to joyne with the Congregation in praier & thankſgiving, prayſing God for his goodneſſe, and ſoe depart lovingly together with joyfull hearts that God hath ſo gratiouſly entertained vsus his vnworthy ſervants.

After wee are come home, wee are further to take notice of 2. duties.

1. Meditation; meditating ſeriouſly what comfort we hauehave receiued by being at the Lord's Table. VponUpon which conſideration, if we finde any good motiōs in our ſelues, any aſſurance of the forgiueneſſe of our ſins, p. 163wee ought by all meanes to cheriſh the ſame by the comfortable remēbrāce of Chriſt's Death & Paſſion for vsus; & ſo much the more lift vp our thankfull hearts vntounto God for his mercy; as Saint Paul Sweetly exhorteth the Coloſſians, ſaying, as ye hauehave receiued Chriſt Ieſus the Lord, ſo walke yee in him; rooted & built vp in him, & eſtabliſhed in the faith, aboū ding therein with thankſgiuing: Col. 2.6.7. And this is that, which Solomon maketh a true note of a righteous man; that hee will ever bee increaſing thoſe good gifts, which hee hath in him; whē he ſaith Prov. 4.18. The path of the iuſt is as the ſhining light, that ſhineth more and more vntounto perfect day. p. 164When therefore wee ſhall find a little faith, a little louelove in vsus (as, GOD knowes, the beſt of vsus hath little enough) let vsus deſire to increaſe it, and to hauehave our corruptions diminiſhed; for theſe deſires are a beginning of Grace, and a ſigne of a heart well affected: and of this deſire wee cannot make a better tryall, than by conſidering whether wee longe to receiue againe the next time; that ſo theſe good beginnings may bee the more perfected.

But if wee finde not this comfort in vsus; let vsus ſearch into our ſelues, whether there be not ſome ſinne in vsus as yet vnrepented of, and whether wee came not ſo well prepared p. 165to the Communion as wee ſhould: if ſo, then ought wee to humble our ſelues before God, with ſorrow for this our negligence: if wee cannot ſee this in vsus, but that wee came well prepared; then muſt we patiently waite the Lord's leaſure, and pray earneſtly that he will giuegive vsus the comfort of his Spirit; with full aſſurance that he will grant our requeſt, when it ſhall be beſt for vsus.

The ſecond duty, wherein we muſt be excerciſed at home, is a reſolution or conſtant purpoſe of leading a new life, wherevnto Saint Paul earneſtly inviteth vsus Rom. 6.19. ſaying, As you hauehave yeelded your members ſervants to vncleaneſſe, & to iniquity, vntounto iniquity even p. 166ſo now yeeld your members ſervants to righteouſneſſe vntounto holineſſe; and why? becauſe being made free from ſinne, and become ſeruants vntounto God, wee hauehave our fruit (not vntounto ſinne, but) vntounto holineſſe. ver. 22. Shall wee then be made free from ſinne, & become the ſeruants of God, & yet returne vntounto ſinne again? God forbid: if we doe ſo, we receiue the grace of God in vaine; which S. Paul beſeecheth the Corinthians to take heed of. 2 Cor. 6.1: now what is it but to receiue the Grace of GOD in vaine, when, after we hauehave eſcaped the pollutions of this world through the knowledge of our Lord & Sauiour Ieſus Chriſt, we are againe entangled therewith; &, as the ſow to the mire, p. 167returne to our former courſe of life againe? Saint Peter will aſſure vsus, that it had beene better neuer to hauehave knowne the way of righteouſneſſe, than, after wee hauehave knowne it, to turne from the holy Commaundement delivered vntounto vsus. 2 Pet. 2.21. And well were it, if this were duly conſidered of ſome, who thinke it ſufficient to liue preciſely that day, in which they receiue, (though perhaps they can ſcarce doe that) and preſently afterwardes liue as profanely and looſely as euer they did; but wee muſt knowe that GOD expects a dayly reformation of thoſe, which preſent themſelues at his Table; and, if wee doe not duly conſider of it, wee p. 168ſhall one day with feare and trembling acknowledge it; as Saint Paul plainly tels the Hebrewes; ſaying If wee ſinne wilfully after wee hauehave receiued the knowledge of the trueth, there remaineth no more ſacrifice for ſins, but a certaine fearefull looking for of judgement and fiery indignation. Heb. 10.26.27.

Now that we may the better lead a new life before GOD, wee muſt conſider that to the direction of a Chriſtian life 3 things are to be knowne of vsus.

1 What we are to pray for: 2. What wee ought to beleeue. 3. What we are to doe.

The firſt beeing rightly known, afford's vsus a perfect direction for our Hope: the ſecond for our faith; the third for our Piety.

p. 169The 1^ſt we hauehave fully ſet down in the Lords Prayer, compoſed by CHRIST himſelfe as a moſt exact rule for all our Prayers.

The ſecond in the Creed, which containeth the Articles of our Faith, contained in the doctrine of the Apoſtles; called therefore the Apoſtle's Creed.

The third in the 10. Commandements, written by the finger of God himſelfe, and revealed vntounto vsus in his holy Word to be our direction both for our holines towardes God and our charity towardes our neighbours.

Theſe 3 rules of our life (the Lords Prayer, the Creed, & the 10. Cōmaundemēts) are dayly repeated of thoſe of the meaner and more ſimple ſort; but p. 166duplicate page p. 167duplicate page p. 168duplicate page p. 169duplicate page p. 170yet (God knowes) not ſo well vnderſtood, as they ſhould be, by diverſe to whō God hath givē a greater meaſure of knowledge: neuer did our Land, yea almoſt eueryevery houſe, more freely abound with fruitfull and comfortable expoſitions vponupon theſe rules, than now they doe; yet who lookes ſo farre into them, as to know thereby the full extent of any of them? Some few indeede there are (whereof GOD increaſe the number) who make a conſcionable vſe of thoſe good meanes of Saluation: whereas others are well content, yea with delight deſire to reade (and that vponupon the beſt dayes) vaine and idle diſcourſes, which are ſo farre p. 171from furthering vsus in the way of ſalvation, as that (like tares) they choake the Word of God, and hinder the growth thereof, as wee too often ſee by our dayly experience. There is indeede a time for all things; for pleaſure, as well as profit: but ſhall wee ſpend the beſt of our time, yea (as ſome doe moſt miſerably) the greateſt part of our time in ſuch vanities, and altogether neglect thoſe good helpes for our direction; eſteeming them too plaine and homely, or not pleaſant enough for our witty inventions, and acute judgements? Let ſuch know; that they, which thus neglect their owne good, are guilty to themſelues of a twofold crime,

p. 1721. Of vnnaturall wrong vntounto their owne ſoules, in ſtopping their eyes from beholding the light of ſaluation, which otherwiſe would ſhine vntounto them; dealing heerein as injuriouſly with themſelues, as Papiſts doe with their deceiued Laity; trayning them vp in ignorance and blind devotion.

2. Of a twofold ingratitude: firſt towards thoſe painefull Authours, which (like fruitfull lights) hauehave ſpent themſelues for the directing of others; whoſe labours doe wel deſerue to be accepted amongſt vsus; & wee ſhall proue our ſelues but vnthankfull members of the Church, wherein wee liue, if wee make not that good vſe of p. 173thoſe lights, for which they were intended.

Secondly (which is the greateſt) wee ſhew our ſelues vnthankfull towards GOD himſelf, who hath in mercy rayſed vp ſuch meanes for the helping of our infirmities; whereof others, better deſeruing than our ſelues, hauehave beene deſtitute. Hauing therefore ſuch helpes ſo freely offered vntounto vsus, let vsus (if wee deſire to liue more righteouſly before God) vſe them more carefully than wee hauehave done: endeavouring in the firſt place to know what is contained in each Petition of the LORD'S Prayer; that ſo, when we pray, we may know what that is, for which wee pray; and ſecondly, for p. 174our Faith, to know the full extent of eueryevery Article thereof; that ſo wee may truely vnderſtand what that is, which wee confeſſe wee beleeue: and becauſe both of theſe are little availeable, except our piety bee ſuch as it ought to bee, let vsus eſpecially bee exerciſed in the Commaundements of GOD; that thereby wee may vnderſtand what wee are commaunded, and what forbidden. Theſe are the direct courſes which every true-hearted Chriſtian ought to take, & which will one day proue truly comfortable, when others, vaine and frivolous, deceiue vsus.

But becauſe our Piety and religious behaiuour is the chiefeſt thing required on our p. 175part vntounto the leading of a new life, let vsus further ſee what rules wee may yet obſerue for the directing thereof.

This Piety of ours is ſeene in theſe 2 things. 1 Our Words. 2 Our Workes and Actions.

As for our words, we ſhould follow the counſell of S. Paul to the Epheſians, which is, that we avoyd in our talke, all filthines, all fooliſh talking, & ieſtings which are not convenient. Epheſ. 5.4: and he giueth a very good reaſon for it. 1 Cor. 15.33. becauſe euill communications corrupt good manners; & that oftē times both in the ſpeaker and hearer. But ſome wil ſay, what? muſt we neuer vſe any pleaſant diſcourſes? no jeſting at all? yes, there is a time for that alſo; p. 176ſo it be, according to the rule of S. Peter, ſuch as God may thereby be glorified. 1. Pet. 4.11: otherwayes we may not: ſtirre vp our mindes wee may to an honeſt cheerefulneſſe by civill and modeſt jeſting; but obſcene and prophane, which S. S. Paul calls filthines; vaine & idle, which he termes fooliſh talking, and jeſting, which is not convenient; ſuch, I ſay, ought not to bee once named amongſt vsus as becommeth Saints: for hereby both ſpeaker & hearer are often ſtirred vp to looſe & vain geſtures, or at leaſtwiſe to conceiue & think of them, & ſo God's Name is much diſhonoured. Miſerable it is to obſerue how frequently ſuch ſpeeches doe paſſe for currant vnderunder the aſſumed titles of p. 177merry diſcourſes: but let vsus remēber what our Sauiour Chriſt hath ſaid: Mat: 12.36.37. that by our words we ſhalbe iuſtified, & by our words we ſhalbe condēned, & that eueryevery idle word, which wee ſhall ſpeak, we ſhal giuegive an accoūt thereof in the day of iudgement: Muſt we giuegive an account of our Words, & ſhal wee not then be careful of thē? Muſt we anſwere for eueryevery idle word, & ſhal we fill vp our diſcourſes with blaſphemies, with obſcene & ſcurrilous jeſtings? if we muſt giuegive an accoūt of thē, certainly theſe will ly heavy vponupon vsus: Wherfore let vsus rather with Dauid ſet a watch before our mouth, & bridle vp our lippes, that wee offend not in our tongue: let vsus bee carefull that our words p. 178bee ſuch, as Salomon commendeth, Prov. 25.11. fitly ſpoken, which are like apples of golde in pictures of ſiluer; that is; ſuch words, as containe wholſome matter, & are ſpoken in a comely & decent manner, are as acceptable & pleaſant to the eare of a judicious hearer, as ſiluer pictures, adorned with golden apples, are vntounto the eye of the beholder.

For our Workes, we muſt, as Saint Paul counſelleth, walk as children of the light, euer prouing what is acceptable vntounto the Lord. Epheſ. 5.8.10: hauing our converſation honeſt among men, that they ſeeing our good works, may glorifie God thereby.

How to direct both our Words & Actions aright, wee p. 179muſt chiefly obſerue theſe 2 things, 1 how to avoyde that which is euill in both; 2 how to ſeeke and obtayne, that which is good.

To avoyde that which is in euill, 4 rules are eſpecially to be obſerued.

The firſt concernes the beginnings of euill; namely, that wee watch and pray, according to our Sauiour's counſell and practiſe: Matt: 26.41: leaſt wee enter into temptation, and ſo bee drawne away to ſinne againſt God; for of our ſelues wee are prone therevnto, and vnable to avoyde it: and if it goe ſo farre that we be once tempted to ſinne, and feele in vsus any motion thereunto, wee ſhould endeavour to reſiſt this temptation p. 180in the beginning, & reaſon thus with our ſelues; Did not I lately receiue the Sacrament of the Lords Supper, where I had a full pardon of all my ſinnes (paſt) ſealed vntounto me, & where I vowed and promiſed to lead a new life before God, how then can I doe this thing, and breake my promiſe with God? I hauehave put off my coat of ſinne, & therefore I may not (I will not) put it on again: thus ought we to reſiſt temptations at the firſt, leſt they get the dominion ouer vsus.

The Second rule concernes the occaſions of euil, which we muſt neceſſarily avoyd, if wee deſire to avoyd the euill it ſelf.

The Occaſions are diverſe, but eſpecially theſe 2.

p. 1811 Idlenes, from which proceed many (& theſe ſometimes haynous & crying) ſins which the Son of Syrach calleth therefore the teacher of much euill: Ecclus. 33.27. To avoyde this, we muſt be carefull to imploy our ſelues diligently in that vocation, wherein God hath placed vsus; for otherwiſe the Divell will be ſure to take an occaſion to tempt euen the beſt of vsus: as we ſee in David, who was a man after God's owne heart; and yet, when he was walking on the roofe of his houſe (while Ioab & the reſt were in the battle) he was tēpted to commit adultery with Bathſheba the wife of Vriah: 2. Sam. 11.2. and how many doe we dayly ſee drawne away p. 182to laſciuiouſnes, drunkenneſſe, & ſuch like vices by this occaſion? Let vsus therefore carefully exerciſe our ſelues in our Vocation, that the Diuell may not hauehave an opportunity to ſet vponupon vsus.

2. Bad Company, than which, nothing almoſt is more forceable to draw vsus away to that which is euill: Let Ioſeph but liue in Pharaoh's Court, & he ſhall ſoone learne to ſweare by the life of Pharaoh. Gen. 42.15: and if Iſrael abide in Shittim, the people will ſoone commit whoredome with the daughters of Moah. Numb. 25.1: wherefore GOD commaundeth his people to goe out of Babylon, leſt they bee partakers of her ſinnes: Rev: 18.4. & oftē are we partakers p. 183of other mens ſinnes by frequenting their ſociety; yea, (which is miſerable to obſerue) diverſe of ingenuous diſpoſition and ciuill behaviour, hauehave by degrees beene drawne away to looſeneſſe and riot, by aſſociating themſelues vnfortunately with vaine and diſſolute perſons. And we may heerein obſerue the policy of our enemy the Diuell; who, when he findeth any man well diſpoſed of himſelfe, and not ready to yeeld to others temptations will beſet him (if hee can poſsibly) with this ſnare, that ſo hee may either by the wicked perſwaſions or bad examples of others, ſteale away his heart, and allure him to that which is euill: which ſhould be p. 184a forceable Caveat vntounto vsus, to make vsus heedful what company we fall into, & with whom wee acquaint our ſelues, if wee hauehave any care of our ſouls: ſeaſonable is the counſell of Solomon heerein, who adviſeth vsus 1 concerning the examples of others, not to comforme our ſelues vntounto them by walking in their wayes, but to avoyde and paſſe away: Prov. 4.15. 2 Concerning their allurements, by no meanes to harken vntounto thē; if ſinners intice thee, conſent thou not. Prov. 1.10. If they ſay; come let vsus take our pleaſure in this or that ſort, let vsus goe to ſuch a place, where wee may freely doe what we will, if they thus drawe thee, walke not in the way with them, refraine thy foote p. 185from their paths. 3 As for familiarity with others, he adviſeth vsus to make no friendſhip with an angry man, and with a furious man not to goe. why? leaſt thou learne his way, and get a ſnare vntounto thy ſoule: Prov. 22.24.25. Wilt thou avoyd gaming, ſwearing, &c. then ſhunne that company wherein thoſe vices are practiſed, or elſe thou wilt rather increaſe them in thee. But ſome will ſay; ſuch an one is my familiar friend, and ſhall I leaue him? that will bee taken vnkindly; ſhall I get my ſelfe diſcredite, where I may avoyd it? yes, bee hee neuer ſo neere vntounto thee, yet if hee in his courſes forſake GOD, forſake thou him, leſt GOD forſake thee: p. 186yea thou mayſt therein ſhew thy ſelfe a very friend to him in winning him from his euill wayes by thy forſaking of him; for ſo ſayth Saint Paul 2 Theſſ. 3.14. If any man obey not our word, note that man, and hauehave no company with him, that hee may be aſhamed: it may bee when he ſeeth thee leaue him, he will beginne to thinke of his bad life, & ſo bee aſhamed of it, and by degrees leaue it: therefore leaue bad company for their ſakes alſo, as well as thine owne.

The third rule is, how wee may reſtrayne our ſelues when wee are about to vndertake any ſinfull action: and that is, by ſetting before our eyes this Caveat, Godſees: for his p. 187eyes are ouer all. Prov. 15.3. and therefore whatſoeuer we doe, wee ſhould conſider that wee doe it in his preſence: which, being conſcionably conſidered, cannot but breed in vsus both reverence and watchfulneſſe; reverence in reſpect of his Majeſtie; watchfulneſſe in reſpect of his all-ſeeing Eye, that wee offend him not, who will eſpye in vsus the leaſt fault, bee it neuer ſo ſecretly kept from the World.

Againe, conſider how mercifull God hath euer beene vntounto thee in deliuering thee from this or that danger, from this or that ſinne, whereinto thou muſt neceſſarily hauehave fallen, if he had not vpheld thee; & then anſweare the Diuell when hee p. 188tempteth thee, as Ioſeph did his wicked miſtreſſe; how can I doe this wickednes, and ſinne againſt my God? God hath been thus and thus mercifulll vntounto mee, and ſhall I yet offend him and provoke him to anger? God forbid.

The fourth rule is for our direction, when wee are fallen into any ſinne; which is this. When we are ouertaken with any ſinne (as who is not eueryevery day) wee ſhould preſently lament it, and not ſuffer it to goe on any further, leaſt it come to a cuſtome, and ſo ſtick faſt in vsus: this is a difference which Solomon putteth betweene the righteous and the wicked. Prov. 24.16. A iuſt man (ſayth hee) falleth ſeuen p. 189times and riſeth vp againe, but the wicked ſhall fall into miſchiefe: the juſt man, though hee fall into any ſinne, riſeth againe by repentance; but the wicked ſinketh deeper downe, euen to the pit of deſtruction.

Theſe are the chiefeſt rules to bee obſerued for the avoyding of that which is euill.

The next thing, which wee muſt looke into, is, how wee may obtaine that, which is Good. Heere wee muſt principally obſerue theſe 2 things: 1 make vſe of al occaſions therevnto: 2 make conſcience of eueryevery good duty. As for the firſt, we muſt firſt, according to the exāple of S. Paul, Phil. 3.14. vſe all diligēce that we may preſſe on towards the mark, ſtill endeavoring p. 190to bee better and better: and when we finde our ſelues deficient in the performance of any good duty (as GOD knowes wee are in all) wee ſhould do the ſame againe and endeavour to performe it more ſervently and ſeriouſly; that ſo we may come to a greater meaſure of goodneſſe. Againe, wee ſhould gladly embrace the cōpany of good men, that by their example & adviſe wee may be brought to a ſenſe & feeling of thoſe ſins, which we commit; counting it a great bleſſing of God, if thereby wee at any time be croſt in thoſe ſinnes, to which wee are moſt addicted; as gaming &c: and ever eſteeme beſt of that cōpany, not where our eares maybe p. 191filled with prophane jeſtings, or tickled with ſuperfluous conceits; but where our corruptions may be moſt roundly reproued; eſteeming them our beſt friends, that will moſt plainly and faithfully put vsus in minde of our errours; which is the counſell of Saint Paul to the Theſſalonians; I beſeech you (ſayth hee, 1. Theſſ. 5.12.13.) to know them which labour among you, and are ouer you in the Lord and admoniſh you; and to eſteeme them very highly in louelove for their workes ſake: which may be our direction for eſteeming both of our familiar freinds and of our teachers; both which (if faithfull) labour for our good in the Lord by admoniſhing vsus; and both p. 192thereby deſerue from vsus a true regard as a recompence of this their louelove: therefore if any man deſire to bee furthered in good duties, let him teſtifie it by louing ſuch men.

2 If wee deſire to obtaine that which is good, wee muſt bee carefull that we make conſcience (as of avoyding every evill, ſo) of doing every good duty, be it neuer ſo little; endeavouring with Saint Paul to hauehave alwaies a conſcience voyde of offence toward God and men: Act. 24.16. and labouring to keepe, not onelyonly ſome but all Gods commandements, according to Davids wiſh, Pſal. 119.5.6. O that my wayes were made ſo direct, that I might keepe thy ſtatutes, ſo ſhall p. 193I not be confounded, while I hauehave reſpect to all thy commandements: Let vsus not deceiue our ſelues in thinking it ſufficient, that we obſerue the ſabbath, & that wee offend not God by ſwearing, ſtealing, or ſuch like haynous offences; & yet in the meane time make no conſcience of a lie for our commodity, or of vaine and idle diſcourſes for delight; for, if we thus doe, it is certainely an argument of a bad heart.

But ſome perhaps will ſay; If I thus endeavour to carry my ſelfe in all things, if I now and then doe not giuegive a little way, I ſhall bee accounted too preciſe, and curious in matters which I need not. Bee it ſo; yet bee willing to vndergoe that p. 194cenſure; and eſteeme it ſafer to offend vngodly men by thy good life, than a righteous God by thy bad life: & though others account it too much preciſenes, yet doe not thou ſo; but rather conſider that God commandeth vsus to keepe his precepts diligently: Pſal. 119.4: if diligently, then certainely there is nothing in his precepts ſuperfluous; nothing, which we may doe or not doe, but eueryevery one, though of neuer ſo ſmall a matter, is to be performed of vsus: whoſoever therefore ſhall endeavour to his power to keepe the Commandements of God in every thing, is ſo farre from being too preciſe, that hee doth but what he is commanded.

p. 195To theſe rules, for avoyding of evill and ſeeking of good, wee may adde one more, as the rule of all the reſt, and of our whole life; and that is the Word of God: which alone is able to direct vsus in the way to ſaluation, as David teſtifieth: Pſal. 119.9. Wherewith ſhall a young man cleanſe his way? even by ruling himſelfe after thy word: Wherefore let vsus carefully reade, meditate & conferre, about this Word, & that often; accounting (as well wee may) every day loſt, wherein wee learne not ſomething out of it; ever deſiring more & more to be inſtructed therein, and account it a great bleſſing of God, that wee hauehave the vſe of it ſo freely to direct p. 196vsus in the way of ſalvation. Neither let any man thinke himſelfe ſo learned, that hee needeth no farther inſtruction; for the beſt of vsus comes ſhort of David, and yet hee prayed ſtill to be inſtructed in the word of the Lord; as wee may ſee throughout the 119 Pſal. Againe, if wee did know more than wee doe, yet wee are dull in the performance of what wee know; and therefore wee hauehave neede to reade the ſame againe and againe, to ſtirre vsus vp to a daily practiſe hereof. But that wee may ſo vſe the word of God, as that it may bee vntounto vsus the ſavour of life vntounto life; let vsus at all times, when wee are about to reade it, lift vp our hearts to God by p. 197prayer, that he may giuegive a bleſſing to our endeavours; without which whatſoeuer we doe in this or any other thing, it will bee ſo farre from being profitable vntounto vsus, as that it will rather proue our ruine in the end.

Hee, which ſhall thus ſet his heart to ſerue the Lord by denying vngodlines and worldly luſts, by living honeſtly, righteouſly and ſoberly in this preſent world; he, which ſhall thus carefully receiue the Sacrament in a right manner, & heare the word with diligence, devoting himſelfe to God by prayer in all things, which he doth; he which ſhall thus make conſcience of his wayes in every thing; the bleſſing p. 198of God reſt vponupon him, as it needs muſt; and that peace of conſcience, which no man knoweth but he that enjoyes, ever attend him here, and everlaſting peace and happines crowne him hereafter. Amen.

FINIS.

The Contents of each Chapter.

CHAP. I.

What a Sacrament is, and how many there bee. pag. 1

CHAP. II.

What the Lord's Supper is. 17.

CHAP. III.

The Neceſſity of receiving the Lord's Supper. 27.

CHAP. IV.

The Neceſſity of Preparation. 54.

CHAP. V.

Of Examination in generall. pag. 62.

CHAP. VI.

The Examination of our Knowledge. 69.

CHAP. VII.

The Examination of our Repentance. 78.

CHAP. VIII.

The Examination of our Faith. 98

CHAP. IX,

The Examination of our Charity. 104.

CHAP. X.

Of Premeditation and Prayer. pag. 134.

CHAP. XI.

Of Meditation at the Lord's Table. 147

CHAP. .XII.

Of Practiſe. 160

End of the text · Henry Tozer, Directions for a Godly Life (1628)