A GODLY MAN'S GUIDE to Happiness.  
A Manuel of necessary Motives, holy Meditations, and godly Prayers, to stir up the hearts of men unapt to pray.  
To the great Comfort of all, that with due and holy attention will practise this most godly and Christian duty.  
Written for his own, and published for the Comfort of them that▪ long for trv● happiness.  
By I. N.  
LONDON Printed by A M. for john Marriott, and are to be sold at his Shop in Saint D●nstons Churchyard in Fleetsheet. 1624.   

TO THE Honourable, Sir JAMES FULLERTON, Knight, one of his Highness' Council of Revenues, etc.  
I Know (Sir) that I shall be censured very rash, in attempting; more unadvised, in publishing; and most improvident, in making yourself the Patron of so weak a Pamphlet; for the first, I may excuse me, in that I have been long unwillingly idle, and loath to lose the benefit of the enforced intermission of mine accustomed former employments, I could conceive no fitter or better pastime, then in this interim, to seek some inward consolation, in my outward discomforts: for the Second, I acknowledge, that imparting these weak Meditations, unto some seeming well affected to the best things, I was encouraged to lay them down to the pleasure of the Printer; who, not without examination & allowance hath brought the same to public view. And as touching the Third and last, in making choice of your name among so many of that Honourable Society, whom I most humbly and sincerely honour and reverence; I cannot but acknowledge the reason, to be no other than that I have been longest known unto yourself; And you best know, how I have passed many years in Service and attendance, commanded by that Honourable Table. These, no feigned excuses may, in honourable favour, free me from the censure of rashness in attempting it, of presumption in publishing it, and of neglect, or respect of persons in patronising it: So shall I think mine idle time not altogether lost, though gaining little outward profit, whether happy or unhappy, in gaining the one, or losing by the other. I am so much the more doubtful to judge, by how much I observe, that men are here censured happy & unhappy (not in respect of inward or outward qualities, be they good or bad) but according to their present prosperity or adversity, glory or baseness, riches or poverty, which as a sea often ebbs and flows; As variable winds blow, and waves tossed, are lifted up, and come low: wherein some sailing with a full gale of glory, think themselves in highest felicity, who yet forgetting or neglecting to steer aright the huge bulk of their conceived happiness, rush many times upon the rock of Disgrace, more grievous than their former fortunes were glorious. He that seeketh and thinketh to find true felicity in the inconstant things of this life, is as happy a man as he that dreameth that he hath sound great store of gold, and seemeth to rejoice beyond measure in his good fortune; and when he awakes, he finds it a dream: So may men dream of happiness here; but it is only reserved for such as make least account of this world's glory, who have their conversations in Heaven while they live in the earth, where yet no man can judge of a truly happy man.  
At yours, and to the rest of their Honourable Commands ever ready. JOHN NORDEN.   

To as many as long for true happiness.  
IT is not to be doubted, but that every man that liveth, desireth to live a happy life: but every man taketh not the right course to be truly happy. For, as there is in every man a double life, the one in this world, the other in another; the one perishing, the other permanent: so are men carnally or divinely qualified, and accordingly bend their endeavours, to visible, or invisible things & are commonly most affected to things visibly seen, and sensibly felt, tasted, or heard. But as for invisible things, few attain to know them, much less to seek them, lest of all to enjoy them. No, although their bodies be overwhelmed with millions of maladies, & their minds, with cares, griefs, & infinite passions; which nothing can cure, or relieve; but some special inward spiritual working, yet seldom or never look they up above these earthly things; but in whatsoever outward, or inward hard estate they are, they seek help here below, if they find it, they ascribe it, to the visible means and acknowledge them happy in finding it; in sickness to find a Physician to heal them, in poverty to have a friend to enrich them, is imputed happiness: how much more happiness were it then for a man never to be sick, to be rich, to be glorious in the eyes of all men, to be reputed the wisest man in the world, and to enjoy what his heart could think here? Would not all men admire this man's happiness? And would not all men desire, and covet to be in his like estate? And admit he attain unto it, is this the happiness he aims at? No, he must have peace and long life to enjoy it, else the very consideration of death, and to forgo this feigned happiness would be unto him as if a sword hung over his head by the hair of a horse tail; every minute ready to fall on his head. Alas, what shall a man then so much struggle and strive for the happiness of this life, that consisteth only of such things as the getting of them requires labour, sometimes lies; the having of of them, envy; the keeping of them fear, and the loss of them sorrow? Which yet is not all: there must be finally a red rationem, an account; a fearful reckoning; which, if men would duly consider, in the time of their greatest supposed happiness, it would make their hearts to tremble, and their knees to knock one against another like Balteshars, for fear of the infelicity to come. If then the greatest happiness that man can attain unto in this life, be thus accompanied, where is that true happiness, that absolute felicity finally promised? Such a happiness there is, but what it is, no man can declare it; for the eye hath not seen it, the ear hath not heard, neither can it enter to man's heart, what God hath prepared, for those that love him: But by examination of the chief things wherein man in this life can repute himself most happy, and comparing them with what things we shall futurely enjoy, it will appear, that man's happiness doth not only consist in the enjoying of good things, but in the freedom from evil things. The happiest man in this life hath causes of mourning, grief and vexation of spirit, his life requireth labour, labour brings weariness; weariness covets rest, and rest presupposeth the body's infirmity; and consequently decay and death: And death precedeth eternal salvation, the happiness of the soul and body, or damnation of both. This is the portion of all men mortal, how happy soever he seem to live here, where they have hunger; thirst; heat and cold, want of things desired: and a thousand discontents; from which we can never be freed, until we come to our heavenly Country, where Christ is ready to receive us, where the holy Angels and Saints are ever expecting the increase of that heavenly company, whose joy and happiness increaseth by the increase of sanctified souls, to accompany them; where the servitude, which in this life oppresseth us, shall be turned into joyful liberty, where we shall have no more cause of mourning, of sorrow, or grief; God himself will wipe away our tears, which the tribulations which we here endure have provoked, death shall have no more power over us; we shall have there no night, nor darkness; we shall need there neither sleep, nor corporal sustenance; we shall be free from sickness; we shall fear there no envy, or malice of neighbours; we shall neither buy nor sell; we shall need neither gold nor silver; we shall want no garments, to adorn and cover our base bodies, as here we need; we shall not be oppressed with the evils wherewith we are here infested; But be replenished and made rich in every delightful thing; we shall be there embraced of our God, as his dear Children; our happiness shall be so unspeakable, as it cannot be manifested here, what and how glorious it shall be there; but we shall have pleasure at Gods right hand for evermore: If men therefore, that now delight themselves in the multitude of their riches; in their silver and gold▪ and boast themselves of the greatness & largeness of their possessions, of their magnificent Mansions, of their rare jewels, the abundance of their plate, and sumptuous feasts, wherein they repose their felicity and happiness, did duly consider the shortness and inconstancy of these deceiving vanities, and other inferiors that delight themselves in all kinds of vices, would but call themselves to mind, what they lose by these false baits of Satan; they would cast their most precious things overboard into the sea of contempt, as disdaining this worlds accounted best things, and their dearest sins, wherein they find a kind of counterfeit content, and felicity, which shall be futurely requited, with future infelicity and horror. Happy then shall that man be even here, (seem he never so unhappy) that for this pearl will sell all his carnal and corporal delights, to buy such a precious purchase, and so permanent, which he shall hold to himself for ever, freely without r●nt, without fear of forfeiture, and without any other man's claim: for every man shall have so competent a portion, as none shall covet another man's. The purchase in respect of the value is not dear. And the Lord, of whom he shall hold it, will never expose his tenant, nor exact any servile service at his hands, but such as shall be unto himself, more glorious and sweet, than the most honourable attendance of the greatest Potentate of the World. He that hath a heart to conceive the least portion of this unexpressible happiness; let him seek it while he hath time; let him ask Wisdom of him, that giveth it freely; let him hear, and consider what comfortable words, and serious promises are spoken of in the Scriptures, touching this happiness by the Prophets, by CHRIST who is Truth itself, and by his Apostles, who bear witness of the same Truth; that so being ass●●ed of the certainty of this happiness to come; he may labour to attain it, hungering and thirsting for it, with continual prayer to him that gives it.  
Yours in Christian good will, I. N.   

To the zealous Reader.  
Think not the Prayers contained in this little Book too tedious, by reason of their length and prolixity: for if thy heart be well prepared, thou wilt think it no burden to thy tongue & lips to speak unto God▪ Short prayers in de●d, are most pleasing to them that use prayers without ●eeling, more for custom, than comfort. A truly 〈…〉 man is not only not weary in Prayer▪ but the longer he prayeth, with the more fervency he prayeth; and the more ferue●t, the more pleasing unto God. Pray therefore always in all manner Prayer and Supplication in the 〈◊〉, (as long as God's holy Spirit 〈…〉 Spirit) and watch thereunto with all perseverance (without wavering or weariness:) And so shall thy Prayers be acceptable to God, and true comfort to thyself.  
This is the way, walk in it.   

A HELP to Happiness.  

A premeditation or consultation, what are the best things, men in this life should principally aim at, to attain unto highest happiness; which are, hearing the Word, and faithful prayer.  
EVery man by nature hath in himself a desire of the best things, and in heart wisheth, and endeavoureth to obtain them, wherein every man hath his private and peculiar affection, according to his inward qualification. But as Nature and Grace, man's corruption and Gods holy Spirit do differ in evil and good so do men's desires differ in choice of things, yet all seem to tend to the attaining of the things they conceive to be best, and they are such as may give them the content they aim at, which they account happiness. And the most of men in stead of true happiness, desire and seek things not only, not best, but merely hurtful: things subject ●o the outward senses, which are often deceiving, taking that for best that is to be abandoned, and rejecting that which is to be chiefly embraced as truest happiness.  
The best things are such as the eye sees not, the mouth tasteth not, the hands h●ndle not, neither are they subject to nature's understanding: For the things we see, touch, or taste, have neither true goodness, such as to give a man best content, nor continuance to tarry with them; and therefore are but shadows of seeming happiness, which by experience are found fickle and vanishing Beauty, Health of the body, Riches, Honour, high Office, Long life, Delights & Carnal pleasures, Humane wisdom, and Natural Literature, are things much esteemed. But what happiness is there in any of these? Beauty decays, Health impaireth, Riches vanish, Honour is envied, Offices dangerous, Long life a burden, humane wisdom foolishness, natural Learning, a puff of vain glory. We may therefore conclude, that if a man have all the former seeming contentments, yet may he not be happy for every of them draws with it, as many disasters, as variable accidents, & as many peevish passions of the mind, which draw him into as many calamities and miseries. And therefore doth no truly wise man think, that these are worthy the name of happiness, for than had many Heathens attained unto that best. But true happiness consisteth only in the enjoying of God's graces, and Spiritual blessings, which carnal men, who enjoy only the former, have not: But are possessed with an erroneous opinion of those things which seem best, rather by an implicit conceit, following▪ and allowing that for happiness which the most hold so; and to attain the same, they use all means, labours, and endless travails to get that, which indeed is not of the world to be had; no marvel than they find it not, and yet persuade themselves, they have in some measure what they desire, every man in his peculiar affection, and well may it be said in some measure, for that in what measure soever they have, that they crave, yet they want the fullness of what they desire: And therefore can there be no full content, for where there is wanting some thing, the want of the thing desired, is a kind of inevitable misery, and distraction of the mind.  
These things duly considered, a kind of voluntary blindness, or rather desperate madness seemeth to appear in the most, who contrary to the advice of the Apostle (that willeth to use this world as if we used it not) use only this world and the vain pleasures of the same, as if they persuaded themselves, that either they shall ever remain here, or that after this, there will be no other being whereas the contrary is most apparent, For this world passeth away and the glory thereof, and therefore should we so live, as only to pass thorough it, as the Jsralites thorough the Red-sea; that we may arrive in Heavenly Canaan, the place of true Felicity, Happiness and absolute content in deed: for the greatest pleasures and dearest delights that this world can yield, are like the unsavoury waters of Asphaltis, or the sea of Sodom, whereof who so drinketh, infatuateth or dieth instantly: And yet we see, that he is accounted the happiest man that is even drunk with this world's vanities. Therefore do the truly Wise pass by them, as it were disdaining to stoop to such deceiving allurements stopping their ears with Ulysses, lest these forbidden vanities should inchant them and with their seeming sweet infecting harmony, draw them to the gulf of perdition; for the vanities of this world bewitch the minds of carnal men, who though they read and hear their danger, it takes no impression in their obdurate hearts: they read seldom, and hear, and understand not; they yet know too much of that whereof the practice doth show they are not wise to salvation, which indeed is, that absolute happiness, that the truly Wise do only seek; knowing that it availeth them not, to gain the whole world, and to take all the pleasures and delights of the same, & to lose their own souls.  
The best thing then, that we are to seek to be happy, is to be assured in this life of the Kingdom of God, and our salvation to come, and to labour for the righteousness thereof; for if worldly men take so much pains for the getting of the vanishing things of this world, counterfeit happiness, it may well be imputed, not only as a shame unto us, but a judgement upon us, if we neglect, the absolute best thing, the salvation of our souls. And therefore Saint Paul exhorts us to the study of righteousness and hatred of sin, the contrary ends of both being set before us; namely as touching sin, wherein the best man hath once defiled himself, how much more the wicked? What fruit had they in it? Only shame, and grief, and in the end death eternal, without repentance, therefore it behooveth us now to cast off sin, The vanities of the world, the lusts of the flesh, the pride of life, to which things whosoever is, or hath been servant, while he liveth therein is free from righteousness: but now let us seek to be freed from the servitude of sin. and to become servants unto God, so shall we have our fruit in holiness, and in the end everlasting life, which is the gift of GOD through jesus Christ, which is the greatest happiness that we can desire or attain unto, either in this life, or that which is to come; for the obtaining whereof, every Christian is to be careful to avoid the vanities of this world, and the service of sin in the same, endeavouring to become the servant of God, which consisteth in an holy and heavenly conversation here, to which is required, the due and diligent hearing of God in his Word: and the true practice of the same, and faithful prayer to him.  
By these two rules rightly observed, a man becomes by acceptation perfect, and by imputation just.  
To attain unto this degree of perfection and happiness, it lieth not in our own power; we cannot hear without the Word preached, and none that heareth vnderstandeth; but he whose ears the Lord openeth. Carnal men may hear indeed, but not profit by hearing, unless God open also their hearts, as he did the heart of Lydia, for both the Word, hearing, understanding and practice are all the gifts of God.  
Prayer also is the gift of God, so is God's Spirit, by whom we pray, and faith in which we pray; and the assurance, to obtain that for which we pray. How many men yet are there of conceit, that they can pray when they list, and how they list? as if earnest and truly cordial prayer, were as familiar with them, as to tell a tale: Liplabour babbling indeed, is as easy, as to speak any thing else. But this kind of saying prayers, is not indeed prayer, but prattle, a mocking of God, and he deceiveth himself, that so speaketh prayers. A great man would take scorn to have a tale told him, when he that tells it speaks he knows not what, his mind being upon some other matter, will God then accept of those prayers, which only are from the lips, when the heart thinks of nothing less, than what the mouth speaketh? Their words may be the words of holy prayer indeed, but if the heart consent not, nay, if the Mind, the Will and Affections, and the Understanding agree not with the mouth, though the words be good, the prayer is counterfeit. True and fervent, faithful and feeling prayer, will easily be diserned from cold and counterfeit, for whereas a man may fluently without stop or stagger, pour forth many and good words, either by heart or book, thinking that God hath enough, if he have many and good words, he cannot but acknowledge that he doth but flatter God, & so commits sin, instead of a sacrifice; But the prayer that pleaseth God, and profits a man's self, comes from the heart to the lips, or the heart itself, sighs and groans unto God, in such vehemency of spirit, as if not with outward tears, yet doth the heart rend itself within, through the fervency of zeal, and power of a lively faith, which kind of prayer is effectual, and pleasing to God  
It behooveth therefore every man to be wary how he prayeth, lest he offer the sacrifice of fools, and so instead of being heard, to his comfort, he be rejected with shame. Prayer consisteth not in the motion of the tongue, only which is proper as well to the wicked as to the godly: But prayer is a divine exercise of a sanctified heart And therefore before we presume to approach into the presence of God with our Petition, we must duly and reverently consider, to whom we speak, what we speak, and how we speak; wherein we may not consult with our own fantasies, and so unsanctifiedly, to rush upon the holy Throne of jehovah, but with the Word of God, wherein is laid down the persons, to whom, the manner, how, and the things for what we should pray.  
These things being understood, it behooveth us also to look into ourselves, whether this great work of divine prayer be within the compass of our own understanding, what to pray for. Saint Paul was a man Divinely qualified, and yet he accounteth himself of the number of them that know not what to pray, as he ought: what then? Should we not pray at all, because we know not how, or what to pray as we ought? God forbid, we have a promise that the Spirit of God shall help our infirmities, and shall make request for us unto God. How then can our prayers but be heard and answered, seeing they proceed from Gods own Spirit, that dwelleth in us?  
The truly faithful in deed have a promise, that if they open their mouths, God will hill them And what is it but to assist them in their prayers? And therefore not every one that seemeth to pray, prayeth in the Spirit, yet this promise may also appertain unto, and in time, be felt of them that yet want him. Therefore, let every man endeavour to be assured, that the Spirit of God is in him, which he shall find by the fervency of his heart in prayer; although he be not at all times a like powerful in us, but retires himself for a time, to make us to acknowledge the want of him, and to thirst the more eagerly for his presence again, which every faithful soul exercised in this divine duty, apparently apprehendeth; for the Spirit by degrees, as it were, moveth our dull spirits, and at length showeth himself strong and powerful in us, for when we find a will, and an inclination to pray, though we be dull, not able to open our mouths, if we continue in desire, lifting up our hearts to God; we shall feel, and that sensibly the Spirit, to begin to work and to touch our hearts, that at length, we shall, not only be able to speak with our tongues, but the same Spirit will frame such an holy form of words, that of ourselves, we were-never able to utter: which I confess to the praise of God, I have found by most comfortable experience, and therefore to my more effectual motive, I have framed by the aid of the same Spirit, this Meditation and Prayer following, which may be also unto others, that delight in this holy exercise, some mean to suppress their dulness, and to stir up their affections to an unexpressible zeal.   

A motive to a prayer against the tentations of Satan, who always endeavoureth the hindrance of prayer, and all other divine and holy exercises in the children of God, whereby their happiness may be made certain.  
IT is impossible that any man, be he never so devout and religious, that takes any action in hand, tending either to God's glory, or his own soul's salvation, that can parforme it; but that Satan, that malicious enemy of man's salvation, will endeavour to pervert it, or altogether to hinder it. As when jehoshua the high Priest was standing before the Lord to pray, Satan stood at his right hand to resist him, Zach 3.1. And therefore shall any man think that though he be strong in faith, and fervent in zeal to pray unto God, for any holy and heavenly gift, that he shall have no opposition by this ugly Dragon, and subtle invisible Serpent? nay, the more faithful, the more zealous, and the more strong a man seemeth, (or indeed is) in any holy and divine exercise; so much the more mad and malicious is Satan to oppose him, especially when he betaketh himself to holy prayer, whereof no true child of God is, or can be ignorant: he cannot but find that Satan, though unseen, standeth at his right hand, at his elbow, laying before the eye of his mind, infinite idle and unholy thoughts, not to be numbered or declared; either to pervert or utterly to hinder his faith & zeal; & that sometimes with seeming (though counterfeit) divine thoughts. As when, in the maid, he spoke (seeming commendably) crying of Paul and other Apostles, saying, These men are the servants of the most high God, which show unto you the way of salvation, Act 16.16 17. But what intended he by this his flattery? only to hinder Paul & the rest from prayer, a work that offends him most, and makes us most happy. Therefore when he flattereth a man most, as persuading him that he hath graces and holy gifts enough: he needs seek no more of God, he may save his labour of praying; he may take his case and betake himself to his wont worldly affairs; he needs not be so curious in reading the Word, or hearing Sermons, he hath knowledge sufficient, and in the right way to happiness, and may take more pleasure and delight in many other things to his better content. And thus are too many overmuch lulled asleep by these most dangerous enchantments of Satan, especially when he coveteth to deceive by his crafty undermining men, under his counterfeit show of being an Angel of light.  
Having then such a dangerous enemy, more malicious than the red Dragon, more wi●y and subtle than the crooked Serpent, and more strong than the roaring Lyon. We had need to crave wisdom, to prevent his subtleties, and strength to withstand his forces: for being ignorant of his stratagems, and weak to encounter his malice, we can neither speak unto God in our prayers, which are the principal weapons to wound, and put back the force of this enemy, nor with true desire, attentive ear, a feeling heart, constant resolution, & firm faith, hear God spea●e unto us by his holy Messengers and Ministers, the life of our souls, and truest happiness.  
It behoveth us therefore to labour, to have the eyes of our minds enlightened, and to be filled with all spiritual prudence and wisdom, that we may be able to discover his deceiving enticements, to avoid h●s forged flatteries, and to withstand his deadly tentations: let us endeavour by continual prayer to God, that in us may be created and confirmed a strong and lively faith, perfect and constant zeal to serve the living God, and an holy jealousy over ourselves, lest Satan circumvent us with his secret and subtle enticements, in stealing away our minds, and estranging our thoughts from heaven and heavenly things, from God in Christ, in our holy Meditations and Prayers.   

A Prayer for God's holy assistance, against Satan, who indeauoureth to hinder our most godly prayers, fit to be said in all tentations.  
O Holy, merciful, loving, and most powerful Lord God, who sittest in the heavens, and extendest thy power over all the powers in heaven & earth, who hast the rule and absolute government of all thy creatures; and to whom all Principalities, Powers, Angels, and spirits do obey: Consider, I humbly pray thee, the malignity and malice of that reprobate infernal spirit, that falsely pretendeth dominion in the earth, and in the air, and how he envieth and opposeth, as much as in him is, every good duty and service which thy dearest children owe and endeavour to perform unto thee; and above all other duties, tending to thine own glory, and man's salvation, he seeketh to hinder none, with more bitter violence, with greater envy, & more wicked and subtle wiles, than this of divine prayer, and endeavoureth to draw thine own dearest children into manifold sins. But Lord, as thou hast commanded us to call upon thine holy Name, to pray unto thee for faith, repentance, obedience, and other graces and blessings: So according to thine holy ordinance, I fall down prostrate upon the knees of mine unfeigned heart, praying thee to prepare me to this holy duty, thou sayest, Open thy mouth, and I will fill it. O Lord open thou my mouth, and fill it with heavenly words, furnish and fill my heart with a strong, powerful, and lively faith, constant and firm obedience, that without wavering, and straying thoughts, I may at this time make my prayers & supplications unto thee, through thy Spirit. And thou, O invincible Lion of the Tribe of judah stand up for me, against my most mortal and most malicious enemy, satan, who among his own is strong and powerful, but where thou my Captain Christ jesus appearest, he is weak, he cannot enter the house where thou dwellest. O fortify therefore, O Lord, and bar up the door of my soul, that he enter not, nor prevail against it with the fire of his tentations. Lord thou knowest, he is enemy to thee, how much more unto me? He tempted thee, but prevailed not, but his tentations flesh and blood cannot withstand. Therefore arm thou me against him, with heavenly weapons, and he shall neither stop nor hinder mine intended prayers, as he desireth and laboureth to do. Let my spirit, O Lord, be strongly assisted by thy Spirit, and my prayers shall be faithful, my heart shall entertain no wandering, wavering, unholy, or profane thoughts, evil cogitations, or wicked motions, though I be an unholy lump of myself by nature, prompt and more ready to think, or do evil then good: yet by thy Grace, Satan shall sly, sin shall die, and thy Spirit shall be lively in me, and my prayers powerful and effectual to thee in my mediator Christ jesus.  
O let thy heavenly help, Lord, in jesus Christ descend into all the powers and parts of my soul and body, that in speaking unto thee, I may feel the work and operation of thy Grace so sufficient in my heart, that I may obtain a victorious conquest over satan, sin and mine own corruptions, and be assured, through Christ jesus my Saviour, to be either freed from his prevailing tentations, or to be able to resist them; that all my prayers at all times may be such, as thou mayst Fatherly accept them in thy beloved Son's mediation for me, howsoever weak and imperfect they be in respect of myself, who am full of imperfections, which I humbly pray thee to grant for his sake, who hath conquered him, that covets my final destruction. Amen.  
Lord evermore strengthen and increase my faith in jesus Christ.   

A meditation or motive, when we are dull to pray, a most necessary preparative, to prayer.  
AS it is my grief, O Lord, to consider the hardness of my heart, my faintness and dulness to pray: So can I not but comfort myself, in the consideration of thy great mercy towards me, in often removing my dulness, and in steed thereof, to give me thy holy Spirit, and by him power effectually, to call upon thy holy Name, which effectual favour of thine, I have oftentimes found and felt, when I have had an inward motion, tending to a desire to pray, and yet no power or ableness to open my mouth, or aptness to move my tongue, which hath caused me many times to think that thou my God, hast been angry with me, and in that thou hast withheld thy Grace so long, that thou hadst forsaken me. So that I have bee●e enforced oftentimes to keep silence, when I would have prayed, and to close my lips, when I would have spoken.  
Thus good Father have I been many times, as I am presently troubled, and inwardly grieved, even in my soul, at the hardness of my heart, and dulness of my spirit. And yet at length I have felt as it were the fire of fervent zeal so inflaming my heart, as I have suddenly spoken with my tongue, I have prayed unto thee, and thou hast heard me.  
This holy and heavenly work of divine Prayer, I find to be far from mine, or the best man's own power▪ it is the only work of thine own spirit, which I have many times formerly discerned, for when I have been most dull, and most unapt to pray, thou, even then, even in my silent musing, and meditation hast enabled me, to break forth into words, through faith, which have pierced the very heaven of heavens, even unto the Throne of thy great Majesty, where Christ my mediator stands at thy right hand, presenting in my behalf, my weak Petitions even in his own name; and obtaineth mine humble desires, according to thine own will which worketh bet●er things for me, than I can wish or will.  
I am not therefore discouraged, good Father, though I seem dull in spirit, and as it were clean destitute of faith, for I know thy gifts are without repentance, and though I feel not this heavenly work of thy holy Spirit, at all times a like in me: yet do I assure me, he is in me, and will work again, the same heavenly effects, for where thy blessed Spirit hath once taken habitation; and once sanctified the soul, that soul is so effectually possessed by that spirit, and that Spirit so possesseth that soul; that he may be assured, never to be absolutely dispossessed of the same, howsoever he may for a time seem absent. It is but to move me to seek him, finding the want of him, to long for him.  
Though therefore dear Father, my heart be hard by nature, and my spirit d●ll to every holy and heavenly duty, so that I cannot outwardly utter, what I inwardly conceive and desire, with such earnestness and fervency of spirit, as I would; but weakly and coldly: yet do I assure myself, that thou considerest mine inward desires, and hearest my most secret sighs, as plainly, as if I cried vocally and aloud unto thee.  
I cannot therefore but confidently assure myself, that according to thy promise thou wilt hear and consider, that I hunger and thirst for thy Grace, that my dulness being removed, I may conceive in my heart, and frame with my lips mine humble Petitions, which thou hast promised to hear, especially such as thine own Spirit composeth in me.  
Deny not therefore good Father, thy holy Spirit to me, that faithfully crave him only to be enabled effectually to pray unto thee: for thou hearest not the best man, nor the best ma●s best prayers, for his, or his prayers sake; but for thy best beloved So●nes sake, and such only prayers as proceed from thine own Spirit. Fulfil therefore good Father, all my godly desires, through Christ jesus. Amen.  
Let us pray, that we may pray.   

A Prayer to God for the help of his holy Spirit, and other blessings, Spiritual and Corporal; comprehending the most needful blessings, fit at all times for all men to be desired.  
GRacious Lord God, and most loving in jesus Christ, thou hast of thine own free favour, willed all men, in all their troubles, dangers, and wants of Spiritual and corporal things to come unto thee, to ask in the Name of thy Son, and they shall receive whatsoever they faithfully pray for, to seek help of thee, and they shall find it, in due and convenient time, to knock and they shall be admitted into thy holy presence.  
But good Father, as thou hast thus commanded me, work in me power, truly to perform what thou commandest; to pray, I am of myself dull; to seek, I am by nature blind; & to knock, I am weak; and therefore thou seemest to command things to me impossible to be effectually performed: say therefore unto me, and perform it, namely that thy Spirit may be a sufficient help unto me.  
Thou well knowest mine insufficiency Lord, for I cannot of myself think a good thought, how then can I of myself, pray and obtain, seek, and find what I want, or knock, and be heard. This sacred virtue none by nature hath, it is of thine own free Grace, and they only to whom thou vouchsafest thine own Spirit, to help their weakness, such in deed can faithfully ask, such can diligently seek, and constantly knock, they only obtain what they ask, they find what they seek, and they are heard and admitted into thy presence when they knock.  
Oh! admit me Lord into the number of them, to whom thou hast vouchsafed this blessed privilege, for they belong only to the truly faithful, to such as thou hast chosen of thine own purpose, whom thou hast made fit to ask, apt to seek, and constant to knock.  
Apt I am to ask many things, because I want many, and I know thou art able, and willing to grant every good thing. But I am ignorant so to ask, as I may obtain, for I know not what to ask as I ought, and therefore though I often ask, I receive not, because I ask amiss; tending my prayers rather to the obtaining of carnal, then Spiritual and heavenly riches, and find them not; because thou seest the granting of them, rather hurtful then profitable unto me.  
Send therefore dear Father, send down thine holy Spirit, who only knoweth how, and for what to pray, though I be ignorant of, he knoweth thy will, though I be weak, he is powerful; and though I be corrupt, He is holy, as thou art holy: ●ee only knoweth my wants, and how they may be supplied. Therefore none but he Lord can make my Petitions effectual, none but he can speak for me, with me, and in me. Good Father deny him not unto me, leave me not destitute of his help.  
When he cometh, he shall teach me all things, fit for me to learn, he will prompt, and tell me what is fit for me to ask, he will prepare my heart, he will rectify mine affections, he will abandon my darkness, deadness and dulness, he will untie my faltering tongue, and open my closed lips, he will enlarge my knowledge, and increase my faith.  
If I pray without the help of this thy blessed Spirit, I do but utter a bare voice, O Lord, which cannot come into thy presence, nor return any comfort to mine own soul, but speaking in and by him, I shall assuredly be heard, for when I pray sincerely and effectually in deed, it proceedeth not from me, but from thine own Spirit that speaketh in me, and beareth the greatest burden of my prayers, though the words pass thorough my lips, they are not mine, but his.  
Holy Father, ever loving; loving in jesus Christ, enkindle mine inward godly desires, through the heavenly heat of that Sacred fire, touch my tongue, with that celestial coal from thine Altar, then shall my heart be prepared; then shall my lips be opened, then shall I speak with my tongue, according to the meaning of thine own Spirit; then shall mine understanding be enlarged, then shall I apprehended thy mercy, and fully enjoy thy favour in Christ my Redeemer; then shall I find and feel in my heart, an assured testimony, that my prayers are come up into thy presence, then shall my guilty conscience, burdened with sin be eased; and all my wants spiritual and corporal, outward and inward, be fully and timely supplied, and all my fear be removed; and all things, howsoever seeming contrary, shall work together, yea together, to my perpetual peace and comfort in thee. Then shall I receive in this corrupt and weak vessel of dust, the Image of my Redeemer; bring forth the fruits of his Kingdom, and even here, feel and be assured, to be sealed up in the number of thine Elect Saints; and enjoy the glory of that future Kingdom in full, which here I partake and know but in part, according to that measure of knowledge which it hath pleased thee, through thy holy Spirit to reveal unto me, in this mortality, where yet I find the merits of my Redeemer prevailing, to the washing away of my sins. I hear his voice, and here desire to follow him, and to obey thee in him, submitting myself to undergo whatsoever cross for his sake, as he endured the death of the Cross for mine; evermore looking for, & longing to be dissolved, freed from this world's vanities, and to be partaker of the glory, which by his death, he hath purchased, for all that in faith, and holy desire; Look for his second coming: for which all that are guided by that thy Sacred Spirit, inwardly and daily cry, Come Lord jesus, come quickly, and end these days of sin.  
In the mean time, thou knowest loving Father, that I am enforced to be cumbered about many things of fa●re inferior condition, following the things of my worldly calling, which much hinder me in the performance of better things, and which often hinder the lively working of thy holy Spirit in me.  
I am much and often oppressed with the strength of mine own inherent corruption, often assailed by that my deadly enemy Satan; who seeketh by all means to stop the course of thy Spirit in me. But thy Grace is sufficient to prevent him for me.  
Thou knowest also dear Father, that I am much and often afflicted here, and stand subject to many and several trials, as to Sickness of the body, danger of the decay and loss of my Limbs, and the virtue and use of my Senses, unto Poverty, Enemies, and Persecution for the constant profession of thy sincere Religion, under the burden and fear of these inevitable miseries, I should faint, but that I know thee and whom thou hast sent jesus Christ, and have the assistance of thy blessed Spirit, testifying unto my spirit, that thou art the whole and sole disposer of all these, and that all things work together for the comfort of all that love thee, knowing and being assured of thy presence and providence, I will not fear whatsoever befall me; for all troubles, crosses and miseries, I find to be but wholesome medecines, tempered and gently prepared by thine own hand for the cure and preservation of my sick and sinful soul, from eternal death.  
I humbly therefore, dear Father, pray thee, so to moderate my troubles and afflictions, as by the help and aid of thy holy Spirit, I may with patience and an heavenly kind of alacrity undergo them. And according to thy good pleasure continue the health of my body, the use of my senses & limbs, peace with thee my God and with all men as becometh me, still guided by thy Spirit, that I abuse none of thy blessings, through 〈◊〉 corruptions.  
And while I live here in this earthly pilgrimage, as a stranger, vouchsafe me, with thy heavenly Spirit to give me a competent portion to sustain me, and those whom thou hast committed unto my charge, both in spiritual and corporal sustenance.  
Let not too heavy tentations overpresse me, let too much want, and too heavy crosses over-afflict me, but lay upon me what thou wilt, and never take from me thy holy spirit, so shall I be able to bear what soever thou thinkest fit to be laid upon me; for by the strength of thy prevailing spirit, I shall undergo what thou in love (as indeed it is) shalt lay upon me.  
By promise thou carest for me, and hast willed me to cast my care upon thee, which I have done ever since it pleased thee to reveal thyself unto me in thy beloved Son: and thou hast not deceived me; for I have ever found thee true, in performing whatsoever thou hast promised, even in sending that Comforter, who hath ever assisted me in revealing thy Son, in whom thy continual favour I have ever found most certain, secret, & sweet, so enabling me to speak unto thee, as when I have offended thee by my sins, I have felt the pardon of them in my conscience by the blood of that Lamb, testified unto me by thy blessing and sanctifying Spirit. When I have been sick, thou hast healed me; I have been in mortal danger, and thou hast preserved me; I have had enemies, and thou hast defended me; and often have I been in distress and want, and thou hast without my desire or desert plentifully relieved me: yea Lord, thou hast given when and what I have not asked; thou camest and soughtest me first, Lord, I sought not thee: thou above all show'dst thyself most loving unto me, in sending me thy heavenly spirit, without whose aid I could neither ask nor receive, I could neither seek nor find comfort; neither could I knock, or deserve to enter into thy favour. By his presence I have felt the fullness of joy and gladness: And therefore as thou hast graciously begun, Lord, so continue thy grace in me, and thy love towards me always, in all places, among all men, in all my labours, journeys, and lawful and godly endeavours, for thou hast commanded me while I live ●eere, not to rest idle, but to be doing that which is good.  
Thou hast given me a calling, wherein without thy blessing I may labour, and yet lack; I may aim by good intent, and yet err, without the gracious direction of thy Spirit: I am ignorant of, and dull to perform that which may be either well pleasing unto thee, or truly profitable to myself. But by the blessing of thy holy spirit, I shall please thee in Christ, who pleaseth thee for me; and than whatsoever I think, speak, or do, shall prosper, and yield me supply in all my wants both spiritual, and corporal, and that from day to day, which by thine own promise shall be sufficient for the day.  
O holy and heavenly Father, hold me ever in thine obedience, shelter me under ●he shadow of thy protecting wings, stop the whole course of sin in me, and continue thine holy spirit evermore in me, that he being my guide in all mine actions, I may finish the course of this my pilgrimage in all sincerity, sanctity, and safety, and in the end obtain the glory which thy Son my Saviour hath purchased for me by the shedding of his blood upon the Cross; and that evermore while I live, I may hunger and thirst for righteousness, until I become a perfect man in Christ jesus, that leaving this mortal life, I may joyfully enter into that everlasting rest, Amen, Amen in Christ my hope, my strength, and my assured and faithful Redeemer.  
Lord evermore increase and confirm my faith, and continue that holy spirit in me.   

A motive to begin the day with Prayer.  
IT is a duty not so much required by God, for his own sake of us, as necessary and profitable for ourselves to begin the morning with Thanksgiving and Prayer. The first, God requireth of us, as due unto him, for preserving us, and giving us rest, and sleep, and safety the night past. The second, namely Prayer, most necessary for ourselves: for without the help, favour, power, protection, and providence of God, we can expect no comfort, or safety, or good success the day following; wherein do lie hidden many dangers of our bodies, many baits, allurements, and tentations of Satan, the world, and our own corruption, for our souls, much weakness and ignorance in ourselves, to perform the works of our own callings, besides ill success in our labours without his blessing. And shall we think that God will give a blessing to our labours, safety to our persons, or defence from these spiritual enemies, unless we recommend ourselves to him in the name of his son? No, no, we may not flatter ourselves, that because we are lusty and strong, our senses good, & our wit and understanding quick, we may go from bed to business, and walk in our own ways until the evening, either forgetting or neglecting God, who withholding his help and hand, infinite are the dangers we are subject unto, both spiritual and corporal. Therefore look up, pour out thy p●ayers as a sweet morning sacrifice to God in the name of Christ; and then go on thy lawful occasions and prosper. And for want of thine own ability to discover thine own necessities, and to crave God's blessings, and to declare thy thankfulness, use the help of the labours of such as have framed prayer for this holy purpose. Or this, howsoever, weak prayer following, wherein thou mayst find comfort, and so with inward joy thou mayst from day to day, the more cheerfully follow thy vocation.   

A Prayer fit to be used every morning.  
O My God, my God, and my most loving Father, in thy best beloved Christ jesus, I yield thee unfeigned thanks, for thy wonderful mercies and undeserved favours, vouchsafed unto me all my life, and especially for electing, creating, and redeeming me, and for all other thine unspeakable favours from time to time bestowed upon me, touching my corporal comfort, which I neither can express with tongue, nor conceive with my heart. Accept I humbly beseech the merits of thy Son, and his obedience in stead of my thankfulness: for I am corrupt, and sinful, not worthy to take thy glorious Name into my mouth, nor to hear that sacred Word from thine, I am dull in hearing thee speak unto me, and slower in practice of the good things thou commandest, but prone and apt to do the contrary: Such is my wretched condition, that what I should do in answer of thy will, I cannot do it. But what thou forbiddest, I cannot but do it.  
A wretched creature, dear Father, I am by nature; yet grieved in heart, that I am thus yoked, that when I would serve thee, I find a law in my members rebelling against thy Spiritual working in me, and am cast down in my Spirit, finding so strong an enemy in mine own flesh, that still fighteth against thy Grace working in me, striving to hinder every good and holy motion arising of thy Spirit: So that when I would do good, evil is present with me: when I would pray, dulness and drowsiness, nay (to my shame O Lord mere infidelity), seemeth so to possess my heart, that I cannot open my mouth unto thee.  
Thou givest me many occasions, through the infinite tokens of thy love, to move me to thankfulness, and yet I rest unthankful; I feel also in myself as many occasions, through mine own corruption and wants, to humble myself before thee in prayer; & yet I rest, oftentimes altogether mute▪ and can neither pray, nor be sufficiently thankful.  
The comforts, which thou daily and hourly vouchsafest me, I receive and enjoy: yet do I not show myself, so forward to acknowledge these thy mercies, as I am ready to receive them. They are infinite, myself not worthy the least of them: And such is thy love, and Fatherly providence over me; that every day and every night, and every minute in them, do testify unto me, that thou art ever my mighty God in defending me from dangers, and my most loving Father in continually supplying all my wants.  
Thou mayst Lord justly withhold from me my food in the day, and my rest in the night, because in the day I neglect to serve thee, and in the night I forget to call upon thee.  
Thou canst not but observe, that I have not so thought and meditated of thy loving kindness, and mine own dangers this night, as to afford the least breach of my sleep to thank thee. I laid me down, I have slept my sleep, and by thy power risen again. O that mine vprising from my sleep, might through thy Grace, work mine vprising from my sleep in sin.  
Gracious God and full of love, grant me thy love, that I may render thee love, which I confess deserveth not the name of love in comparison of thine, though for thy love I should give my body to be burned, yet such is thy mercy, that thou acceptest the least mite of true obedience, as a great measure of my love, so full of humane and spiritual infirmities, which have overspread as thou knowest, all-offending Adam's issue.  
Holy Father, I know thee, and whom thou hast sent, jesus Christ, he it is that hath taken away that heavy burden of my corruption, by his most perfect Righteousness, and the guilt and punishment of my transgressions, by his own all-sufficient sufferings: Therefore, though I be slack in thankfulness, for thy blessings and favours, formerly bestowed upon me. Let me even this morning, as I newly enter into the light of the day; so by thy Grace, grant Lord, that I may enter into the light of new and sincere knowledge and obedience.  
Humbly praying thee, to be unto me this day following, a God to preserve, a Captain to defend me, a light to guide me, and a loving Father to relieve me.  
Let thy blessings be plentifully poured upon me, let heavenly knowledge abound in me, let faith more and more increase and be strengthened in me, and the power of sin and Satan more & more be weakened in me. So shall mine obedience towards thee my God, more and more appear in me, and then shall all that I take in hand this day, and at all times prosper, which grant good Father in jesus Christ sake. Amen.  
Lord increase my saith this day and ever.   

A motive to prayer before a man goes to bed.  
IT is commonly observed, that he that forgets to give God thanks, when he begins the day, for the rest and safety in the night past, will not be well disposed, to commend himself to God, when he goes to rest in the night: yet is the night the most dangerous time, when darkness over shadows the house, wherein we sleep, and when our eyes are shut up by the drowsiness of our spirits; what comfort can there then appear? Though we may lie down in some artificial light, we are suddenly be clouded with natural darkness, wherein all that intent wicked and secret mischiefs, are most apt to attempt most dangerous plots upon such as are secure without God: And Satan himself findeth the darkness of the night the fittest time to present unto our wand'ring thoughts some evil imaginations: our minds, being then at seeming quiet, free from external objects. And what that malignant enemy suggesteth in darkness, the man, not having faith and the fear of God, longeth for the light, to put that evil in practice, that Satan hath in the dark moved him unto.  
Besides, we see by daily experience, that many have laid themselves down to rest in the night, in seeming safety, that could not say with David, I rose again in safety, for the Lord sustained me, for some have been prevented by sudden death, some by sickness; So that if the Lord sustain us not, if he defend us not, if he watch not over us, if his Angels guard us not, especially in the night; we cannot but be subject, to many inevitable perils. And how can we think to enjoy quiet & rest in safety, if we call not upon him, that is our keeper and the giver of rest, sleep and health? For where God is not in the mind, there are the thoughts wand'ring upon things offensive to God, pleasing to Satan, hurtful to our souls, and distempering the body, which in a moment, may separate the unprepared soul from the wretched body.  
What and how diff●rs the man, that lies down to sleep not calling upon God, from brute creatures, which covet and take there rest and sleep as man, and rise up to feed?  
Should reasonable man so nearly resemble unreasonable creatures? (who in their kind praise God) and man to dishonour him by usurping the benefit of rest and sleep, without acknowledging them his own gifts? And how can he acknowledge them his gifts without thanksgiving unto him for them, and prayer to him to enjoy them?  
Let no man be so stupid, sottish, and brutish, as to go to his rest without recommending himself to God, his body, his soul, and all that he possesseth: for it is he only that keepeth Israel, namely, all that fear him; he is ever watchful over his, for he never slumbreth nor sleepeth. To his power, providence, and protection then let us recommend ourselves, confessing our sins, and craving pardon ●n the m●rits of his Son: so shall we lay ourselves down in peace to rest, and rise again in safety, for the Lord himself will sustain us.   

A Prayer before a man go to his nightly rest.  
O God, powerful and loving in jesus Christ, I thank thee that thou hast safely brought me to the end of this day, wherein I thankfully confess I have received at thy most bountiful hands, through Christ, many comfortable blessings, not worthy of the least of them, but rather of punishment for this days sins; though committed in the light, yet are they the works of darkness. Good Father, disperse & dispel the darkness of my sinning mind▪ as a mist, and send me the light of thy saving grace, to enlighten me now in the darkness of the night, which with thee is as the noon day, but to me it is fearful without thee: for that in it many dangers lie hidden, to me unknown; and if I knew them, unable I am without thee, to prevent the least of them. But thou that hast made the black evening, hast made also the bright morning, and in both thou art a like watchful over those that are thine. I do therefore humbly recommend myself, my soul, and my body into thy most powerful protection. The darkness of the night doth as well declare thy glory, as doth the clearest rest day. Though to me weak creature, the night is most dangerous; but that thou art my light and my salvation, what, or whom, therefore need I to fear? Thou art the strength of my life, of whom, or of what, should I be afraid? Thou art to me a strong rock, a house of safety in the night; for weak is the strength of the strongest material house, unable to prevent the dangers, which thou permittest to befall many. But Lord, I trust not in houses of clay, I trust in thee, my strength, to thee I come for succour & defence this night; withhold not thy help lest I perish in the darkness: I trust in thee, let my darkness be turned into light, and let the light of thy saving countenance cheer me in this night's darkness: for without thy favour I live in darkness in the most clear day light; and having thee my light, the darkness of the night shall be light unto me.  
Lord abandon from my heart all unholy thoughts this night, and give me a watchful heart, though my body sleep, mine eyes shut up, and all thy visible creatures, all carnal objects be taken from my sight, let the eyes of mine understanding be always open, to behold to my comfort, thy brightness and glory. The Heavens declare thy glory, and the Firmament showeth the work of thine hands: these and all other thy creatures, show thy greatness, and the preservation of them, sheweth thy goodness; and mine own continual preservation, I cannot but to my shame and condemnation, confess, to thy praise and glory. Give me therefore holy Father, a thankful heart, for thy mercies this day past, and a fearful heart to offend thee sleeping, by evil and corrupt dreams; or waking, by evil and ungodly thoughts, and unholy imaginations: that sleeping and waking, I may feel the working of thy Spirit, either in holy Meditations, or faithful Prayers; that even as the day requireth me not to be idle, in well performing my lawful labours, so I may not spend my night-waking in idle fantasies, but in holy thoughts. And let me not be overcome as Samson, with sleep, who lost his strength, lest Satan finding me so sleeping, should deprive me of my faith in thee, which is my strength, the strength of my life: but that I may so watch, as whether I wake, I may wake to thee, or whether I sleep, I may sleep in thee. Lord, let me not sleep in my sins▪ ●et me not carry the guil● of my transgressions passed unto my bed, but through the merits of my Lord and Saviour Christ jesus, vouchsafe me pardon for all my sins, and be thou pleased to be reconciled unto me, through his Blood: So will I lay me down to take my rest, beseeching thee so to watch over me, that I may rest in peace, and rise in peace: and let the words of my mouth, that I shall utter this night, and the meditations of my heart, be acceptable unto thee, O Lord my GOD, my Strength, and my Redeemer. Amen.  
Lord increase my Faith this night, and confirm it in me for evermore. Amen.   

A most comfortable encouragement, to all poor and distressed men, to undergo whatsoever trouble, with patience, by the example of most holy men, that have been in greatest affliction: and may serve as a general motive, to sundry several Prayers following.  
TRouble comprehendeth all the miseries that man endureth in this life, adversity, enemies, sickness, poverty, persecution, and all kinds of afflictions, and sufferings, infinite in number, grievous in quality, and irksome to flesh and blood, and befalleth on men diversely, either for the punishment of sin past, or for the preventing of sin to come. God sendeth affliction upon his own dearest children, to weine them from the love of the vanities of the world, that they perish not with the world: But unto the wicked, as the beginning of their sorrows; and to terrify his own from committing like sins by example of their punishments.  
God's children are forewarned, that they must suffer: He that will live godly in Christ, must suffer affliction; yet by promise, not above their strength: for God putteth to his hand, to make their burden light, with a promise also of future comfort; and though their troubles seem great and grievous, faith in God maketh them more easy to them that suffer, than they conceive that behold them with carnal eyes. Great indeed are the troubles of the righteous, but God delivereth them out of all. Sorrow & heaviness may endure for a night, namely, during this life, but joy cometh in the morning, after this death, and at the resurrection of the dead, glory for evermore.  
Troubles are but for a moment, and then cometh comfort; therefore do the children of God with joy and patience undergo them: But contrary, the comfort of the wicked, is here short and momentany, but th●ir future misery will be perpetual.  
The patient suffering of the children of God, is a manifest token of the righteous judgement of God, as Saint Paul saith to the Thessalonians, whose patient suffering he commended, imputing it a glory unto them, that they were accounted worthy of the kingdom of God, for which they suffered. Whereby it appeareth, that every suffering, even of the godly, is not glorious such as befall them for their transgressions. But if we live godly in Christ, and for that suffer trouble, we may comfort ourselves, and bear it with patience, by whom, or howsoever we are afflicted: for we may be assured, that God in his justice, will recompense tribulation, to them that wrongfully trouble us; and to us that are so wrongfully troubled, rest and peace in the end.  
But affliction befalls Gods children oftentimes, for seeming other causes, then for righteousness sake; as when the wicked mis-conceive of their actions, & judge of them as wicked doers, without just caus●, as did Jobs friends, accusing him of hypocrisy; and as Shimei, railing upon David; the wicked judges, falsely accusing Susanna: though it proceeded not from these wicked men, as of malice against them for that they were godly, but instigated by the malice of Satan, to abuse them, because he saw their integrity, and holy conversation towards God, therefore made he them his instruments to afflict them: which trouble of theirs, may be also said to be for Christ's sake, forasmuch as Satan did what he could to shake their faith in God, & so to fall from their holy conversation. And thus worketh he against the dearest children of God at this day.  
Satan cannot endure with patience, any that liveth in the true fear of God, to pass in so holy a conversation, but that he will endeavour to blemish them, at least, seeking all possible means by afflicting them, to make them doubt, whether, by Gods permitting the wicked to afflict them, they stand in the favour of God, or no; that if it were possible, he might draw them from their obedience to God, and their dependence upon his providence, and to seek some sinister, or ungodly means to free themselves.  
He saw that job served God truly, & that God was his continual protector and refuge: therefore did he malign job, & tried his uttermost infernal stratagems, to cause him to distrust God: he slew his dearest children, he raised the Sabeans, and others to rob him of his goods, he brought upon his person loathsome diseases, he drew upon him extreme poverty: when none of these could withdraw him from his faith in God, he caused his own wife to be an instrument of deepest malice against him. What greater affliction could befall a mortal man? yet in all this was not job unfaithful, but depended still on God, knowing, that though God was pleased to permit Satan to punish him in this so strange a manner, God had his end therein for jobs good, contrary to Satan's purpose: for where Satan's aim and end was, to have confounded job body and soul; God, notwithstanding Satan's malice, turned jobs miseries, into unspeakable comfort here, and future eternal salvation, and caused his story to be written, for our imitation of jobs constancy and patience.  
here is matter of comfort for all God's afflicted children, in what manner soever they be afflicted, for this holy man job suffered all kinds of trials, loss of goods, sickness of body poverty, slander, upbraiding, railing on of his own wife; and what not? By which we may learn that Satan is skilful in the art of afflicting, if one kind will not serve, he hath a second, a third, and infinite: yet can he do no more than God permits him, who according to his promise, gives to the faithful a comfortable issue, in all their tentations.  
It is the cognizance of God's Children, to seem most abject in the world, and so they are to the world, tossed hither and thither, with the tempestuous waves of diverse tribulations.  
David a man chosen after Gods own heart, how was he vexed on all sides, inward and outward? both before he came to the Crown by Saul and his malicious and ungodly retinue; as also after, by foreign enemies, the Philistims, the Moabites, the Edomites, the Amonites, the Amalekites, and others; by his own subjects, by them of his own house: as by Achitophel, his own privy Counsellor, and by Absalon his natural, or rather, unnatural son. In all which troubles, he fainted not, but rested still in hope, not seeking revenge of his enemies; but only craved aid of God, who never failed him, nor forsook him. God never forsaketh his, though for a time he suffer them to taste a little smart, that their delivery may be the more sweet.  
None of the dearest Children of God, have lived and died free from one trial, or trouble or another, only by Satan's malice, yet to their own good. He began first with innocent Abel, causing cursed Kayne to kill him, for the sincere worship of the living God. Faithful Abraham was not free from trials and afflictions, from doubtings and fears. He was commanded of GOD to offer his Son Isaac in Sacrifice, in whose seed the blessing was promised (a heavy tentation,) being afraid of his life for his wife's sake, was driven to fair an untruth, both to Pharaoh in Egypt, and to Abimelech in ●●ran; he had trouble by Lot his brother: he had grief for the destruction of Sodom, and many other troubles befell that holy man.  
Izaake for fear to be slain for Rebekah his wife, exposed her chastity to the will of a Heathen king: He was afflicted by the Philistimes, he was crossed in his desire of preferring Esau before jaakob; And thereat stricken with great fear to observe the providence of God, so to prevent his will: jaakob was enforced to fly out of his own Country and from his friends, and to be a servant in a strange Land, for fear of the wrath of Esau his brother; he was deceived by Laban his uncle, and hated of his nearest kinsmen Laban's sons: he was inforc●d to fly from them, and was pursued, and threatened by Laban, whose purpose was to do him violence, but GOD, the Protector of his, prevented him. He was encountered by a man in the night (the Angel of God) who wrestling with him all the night, shook him fearfully, and lamed him: he marched on with pain of his thigh and in great fear and perplexity, with his wives, his children, and his droves towards his offended brother Esau, Who came against him with four hundred men. He was miserably tormented for the loss of joseph his dearest son, whom he thought to be murdered: He was much and grievously perplexed, at his sons murdering his neighbour Sechemites.  
joseph was sold by his brethren, for a slave into a barbarous and profane Nation; he was falsely accused, & wrongfully imprisoned. Yet God turned all to work together for his good, as he doth even at this day for his.  
How many trials, crosses, troubles and afflictions, had that most meekest man Moses? He was like to be slain by the Angel of God in the Inn, for not circumcising his son, whom Zipporah his wife withstood, and at last circumcised him herself, and cast the foreskin of her son, at Moses feet; saying, Thou art indeed a bloody husband unto me. A heavy tentation, that she that lay in his bosom, should so upbraid him, especially for executing the strict command of God: Besides this, how was he troubled by the people's Idolatry, murmuring, and rebellion? Being threatened, and in fear to be stoned of the people: And many other crosses had he.  
Not one of Christ's Apostles, or faithful Fathers of the Primitive Church, no not Christ himself hath escaped the troubles of this mortal life, and shall we, (we●e we his dearest children) think, or desire to escape it, sith it is our honour to suffer with, and for Christ?  
The Scriptures themselves, besides authentic Histories abound with witnesses, that God's Children have been ever most afflicted, and that God yet n●uer faileth them, nor finally forsaketh them.  
Whosoever therefore, is strayted with any troubles, or pressed with any afflictions: Let them make use of the examples of Gods dealing with, and his mercies showed towards, our former afflicted faithful Fathers. For he is the same God still, he hath the same power, the same providence, the same love, and the same Fatherly care of them that trust in him, as our faithful forefathers did; and were delivered. And the memorial of their faith and patience, is recorded by former holy men of God, as by Moses, by David, by the Prophets, by Christ and his Apostles, to teach us, to imitate them in holy obedience, even us upon whom the ends of the world are come, that through our like patience and faith, we might have hope to be likewise eased of our afflictions and troubles, as th●se and other holy men hoped, and were delivered, and relieved.  
David that worthy King of israel, penned to the praise and glory of God, for our instruction and comfort, sundry most sweet and comfortable Psalms, in the midst of his greatest troubles, showing the force of his faith to be so strong, and his hope so assured, depending upon God's power, promises and providence, as he deemed himself, even then delivered, when he was yet in greatest peril.  
Such was the firm and constant hope of holy David, that in all his troubles, sickness of the body, danger of enemies, yea, when his Crown was like to be taken from his head, by his own son; through patience and hope, not limiting the holy one of Jsrael, he waited God's leisure, and was delivered: teaching us to attend Gods appointed time without grudging at our troubles.  
There is no danger so great, no tentation so strong, out of which God is not able to deliver his. For example, was not Daniel in a desperate danger, being cast into the hungry Lion's Den? Did he perish there? The three children in the sevenfold hot Furnace, were they consumed? Did not the powerful and prevailing hand of God, the Angel of his presence, miraculously preserve them in his mercy? And did he not confound the ministers of their intended torments in his justice?  
Why then shall faithful men fear or be afraid at the ●alice, and furious threats of whatsoever roaring Tyrant? God hath power over their hearts and hands. And therefore saith David, full of faith, I will not fear what man can do unto me, for it is the Lord that maketh me to dwell in safety.  
What, if then I be sick with Hezekiah he can apply the sweet and salutary figs of his favour to heal me, or will afford me the patience to bear it, or which is best of all, a speedy dissolution, to rest with him.  
If poverty assail me, should I grudge, and repine at the wealth and prosperity of others, even as holy David himself once seemed to do, seeing himself in necessity, and the wicked to prosper? This he did in his haste, but upon more holy deliberation, and consultation with the Word of God, he did acknowledge it good for him so to be humbled; knowing that God forgetteth not the poor that call upon him, though he supply not our necessities in abundance, yet he never will fail to provide for us, that we perish not.  
He may suffer us to want some superfluous things of this world, that the wealthy have: but instead thereof, he will give us better things that the wealthy want. Though Lazarus was poor & naked, hungry and full of sores here, loathsome to the eye of men; and the rich man gloriously robed, his belly full, his body free from spot or wrinkle, which of these was the happiest? Man could not judge, but their ends declared, which of them had the best portion, the vilest of them in man's sight, was most glorious in Gods, and contrary.  
Man often faileth in judgement, of men's happiness, because he seeth only the case, and seeth not the jewel within it; he discerneth only the outward habit, but not the inward heart, and therefore knoweth not what end any man shall make: for whatsoever the outward show be of a happy man, believe it not, till thou see his end.  
What a miserable man was job on the dunghill? and what an unhappy man was Joseph in prison? what ends the Lord made with them both, is manifest.  
What a happy man was Nabuchadnezzar in his glorious palace? and what a glorious Monarch was Balteshasher, who feasted one thousand of his Vassal Princes at once? What a worthy, wise, and glorious King was Herod, the son of Aristobulus, surnamed Agrippa, sitting in his royal robes, in his regal throne, at whose Oration, the people shouted, crying, The voice of God, and not of a man? Look within a while upon the first, and thou shalt see him grazing with the wild beasts of the forest. Look upon the second, & thou shalt suddenly see him perish in his drunkenness: and behold the third, and thou shalt see him, immediately upon his Deified Oration, to be devoured with the vermin of his own bowels.  
The estates of these kinds of men, seen with the eyes of a carnal man, are censured as they seem: but these, and infinite other examples, prove that the mighty and the wise men of the world, are not all glorious within, though gorgeous with ●ut judge not therefore the ends of men by their outward appearance: for the most glorious beginnings of men not fearing God, come often to fearful ends. To prove further by Histories we need not, we have seen it with our eyes.  
But as touching the children of God, they for the most part seem base; and such as are seemly to the outward appearance, have yet humble spirits, seeming not the wisest in the world, because they are inwardly so innocent and harmless, as they can show no carnal policies, as do the wise of the world: but the basest and seeming vilest of God's children, that want plenty of food for their bodies, or competent clothes to cover their nakedness, are yet, through faith, the fear of God, and humbleness of heart, accepted of God. And although it be observed, that at their deaths there be no pompous funeral Obsequies, yet dying the Saints of God, they have the Angels of God attending them, who convey that part which the world seeth not, into heavenly Paradise, as they did the soul of Lazarus, and leave that seeming base part to the world, in as mean a manner to be disposed to the earth.  
If yet the ungodly poor should pretend interest in the love and promises of God, and of his good creatures; because David sayeth, There is a God that careth for the poor, they deceive themselves: for there is no promise, but to the poor fearing God, and that endeavour to live by their lawful labours: for no wilfully idle poor man can expect any promised comfort from God, but the godly who are made poor by God's providence, to draw them to himself through affliction.  
God trieth all his children, poor and rich, not after one and the same manner, but some by enemies, as he did David; some by sickness, as he did Hezekiah; some by imprisonment, as he did Joseph; some with poverty and penury, as he did Lazarus; some by loss of children and goods, as he did job: yet he hath his time again to release them, as he raised David to the Crown of Jsrael, as he healed Hezekiah, and gave him longer life, from the prison he made Joseph a Prince; he gave job abundance of wealth, and took Lazarus from his misery in●o Abraham's bosom.  
When then that hath any faith or feeling of these most worthy examples of Gods humbling his Chrildrens, and again raising them up, will faint or fear, whatsoever befall them in this life? Were he persecuted, as Eliah by Jezebel, who had no visible helps, but a silly boy attending him; did not God send an host of heavenly Angels for his defence? God hath his Angel's ministering Spirits, still ready to encamp about his: such is his care and watchfulness, his power and his providence, that no Saul shall prevail against his chosen David, though he were a mighty King with his armies against that one single man he could not hurt him: no Senacherib with his mighty Host, could not have his will against faithful Hezekiah. And therefore saith David full of assurance, If an Host pitched against me, my heart should not be afraid. So jaakob was not dismayed at Esau's coming against him with four hundred men, because he knew that God was with him.  
But admit that an Herode have power permitted him of God, to take away john Baptists head, and to kill james with the sword, shall we deem it a hurt unto them, in furthering and hastening their delivery, from misery, to their future glory with Christ?  
Whatsoever the enemies of God practice against the faithful Children of GOD, by persecuting them, as they did by whipping Paul, by imprisoning Peter, by stoning Steven: Do they not make these the more glorious in their patient suffering for Christ, who hath provided for them a City, a Kingdom, a Crown? What lose then these seeming miserable men, when for their momentany sufferings, they shall receive a perpetual reward?  
God's faithful Children, the more they are persecuted and afflicted, the more they flourish in well doing, and the more they suffer, the more faithful, strong, and constant they grow; And the more miseries they endure, so much the more take they hold of God's power providence and promises, who hath assured them, that he will never fail them, nor forsake them: But whatsoever, by whomsoever, and in what manner soever, they suffer, all shall work together for their future eternal happiness.   

A general Prayer, in whatsoever troubles & afflictions, with a confession, that sin is the cause of them.  
O Father, full of mercy, and abundant in loving kindness, in jesus Christ thy best beloved: thou hast ever a most Fatherly care of thy Children, though thou permit them often times to undergo heavy afflictions in this present life; by reason of which their grievous troubles, they are commonly censured of the world: to be evil doers, and to be cast out of thy favour, as was thy dear servant job. And such as ever prosper and fall into no misfortunes, nor troubles like other men, to be most beloved of thee, which often causeth thy dearest Children to doubt of thy love. But Lord, I know thee to be a Father, whose property is to correct those whom thou lovest best, to keep them under thine obedience, who else by reason of their original corruption, the world's vanities, and Satan's malice might be easily drawn to rebel against thee.  
I account it therefore gracious Father, an especial token of thy favour and love towards me, that thou in so gentle a manner, dost remember me, and so favourably to correct me; for I cannot but acknowledge Lord, and confess against myself, that my heart within me is so filthy, my mind so polluted, and my will and affections so infected with sin, that if thou shouldest seem to wink at, and pass by mine infinite transgressions, and not in some measure to afflict me, I could not but according to mine own corrupt condition, but run into and commit more and more heinous sins, than hetherunto I have done; which, already are more than sufficient, to cast me clean out of thy favour; and consequently leave me to mine own unruly will, which evermore hungreth and thirsteth after things most offensive unto thee.  
I do confess, O Lord, that pleasure and ease, and fullness of all carnal delights, are most sweet unto to my carnal mind, but much offensive to thy most holy will. The things that I should do I cannot do: but the things that I should not do, they are my chief delight, I love what I should loathe, and loathe that which is life unto my soul, whereby I heap upon me daily, a most importable burden of thy wrath; And were it not that thou dost visit me with these thy Fatherly corrections, I could not but merely forget, that ever thou createst me, that jesus Christ came and suffered to save me, or that there were a Holy Ghost sent to comfort me. And therefore, good Father lay upon me, here what troubles or afflictions thou in thy wisdom thinkest sit to reclaim me from my evil ways: and yet as thou knowest to an obdurate heart, afflictions, though they be sharp and grievous, yet they profit not without thou with thy corrections, add the mollifying plaster of thy Spirit, to make my heart appliable to thy working hand. Thou saidst unto Paul, having carnal motions, that thy Spirit was sufficient to sustain him. O let thy Spirit possess me, then shall my stubborn heart relent, then shall my perverse will in some measure frame itself to thy Will; then shall my corrupt mind now wand'ring after unholy things be reclaimed, and only seek thee and the things more pleasing unto thee.  
The Fathers of our flesh have been careful of our corporal preservation, and have in love corrected us, for our childish faults. And shall I think, that it behooveth me not to subject myself to thy loving care of the preservation of my soul, who seeing, not only the faults of my weak youth, but the gross sins of my ripest age, that I should repine, at thy loving chastisements, which thou so favourably infl●ctest upon me, not to confound me, but to conform me to thine obedience. And therefore, Father, as thou well observest my sins, which either I neglect to call to mind, or which I cannot but remember; so consider what correction is fit for my reformation, for I am thine, and under thine own hand: do with me what it shall please thee, only strengthen my faith, that whatsoever thou layest upon me, I may still trust in thee.  
Yet Lord let not thy corrections be oversharpe, or over heavy, or overlong for me to bear, for I am weak. And therefore as thou increasest thy corrections, so increase my strength to bear them. And as my sins by thy Grace shall diminish; so Lord, withdraw & withhold thy correcting hand: that in what measure soever my troubles and trials be, my faith may be so confirmed, as I may be able to bear whatsoever thou shalt be pleased to lay upon me.  
Hetherunto good Father, as I have felt thy correcting rod, so also I have found thy supporting hand: thou woundest, and thou healest, nay rather Lord, thou curest the wounds which myself have made, for there is no sharper sword to my soul, than mine own sin, and thy chastisements do abate the edge thereof.  
As thou knowest my sin's Lord, so thou knowest my troubles. I am in danger, deliver me; I am in want, relieve me; I have enemies, defend me. In thee I trust; for there is none besides thee, whom I may trust.  
Thou art that mighty jehovah, that omnipotent God of Hosts, who hast infinite means to help, relieve, comfort, and defend those that are thine, though they be beset with a thousand miseries, with sickness, with poverty, with enemies, with slander, backbiting, envy, malice, strife of tongues, imprisonment, and with what else soever misery that Satan can devose against them, thou hast yet more infinite means to deliver them out of all. And therefore Father, if all troubles, crosses, trials and calamities should meet and combine in one against me, I shall not (assisted by thy grace) be overmuch moaned or dismayed.  
Though trouble and affliction bring sorrow, and sorrow, heaviness for a time, yet is my heart restored again at length, as it were to life again by thy grace: nay, Lord, I often find joy in thy favour, even in the midst of misery: for as thou Lord, continuest not long in thine anger; so is not my heart in continual heaviness. But as by thine holy aid I increase in faith: even so decreaseth my grief and sorrow▪ and in my greatest troubles, the apprehension of thy blessed presence with me, causeth my heart to leap for joy within me: though by nature I am weak, and prone to stoop and droop under the least affliction, yet I find thy grace evermore ready to support and strengthen me. Therefore do I yield thee all honour, praise, & thanks▪ together with my Lord and Saviour Christ jesus, and thy heavenly Spirit, that evermore doth comfort me, & confirm my faith in thee  
Lord evermore increase my Faith.   

A Prayer for a man hindered by sickness, or any kind of infirmity of his body or limbs, whereby he is disabled to follow and perform his lawful calling: fit especially for such as cannot maintain their poor estates, without performance of their honest labours.  
O Great, and most gracious Lord God, merciful and loving Father in jesus Christ; thou hast created me, form and framed me with all complete limbs and lineaments in the beginning, with all my senses perfect; and above all, with a measure of the knowledge of thee & thy Christ: wherein, for that I have not so walked, as becometh a son of so gracious and great a father, but have too much neglected my duty and thankfulness, erring, estraying, and ranging to and fro from one vanity and sin unto another, abusing all the parts and powers of my soul and body, contrary to that light which thou has● given me, defiling myself, and polluting those parts of my corrupt flesh, which thou first createdst in me clean and free, from any of mine own actual pollutions. Thou in great mercy hast inflicted these infirmities upon my corporal parts, to cure my diseased soul, my spiritual and best part, imprisoned & enthralled in a most filthy and loathsome dungeon of dark and detestable impieties.  
Lord, I do confess my else worthy of greater punishments for my grievous sins. But thou art so merciful, and so commiserate a Father, that as thou knowest the quality of my sins, so thou well knowest what quantity of correction may be sufficient to reform me. And therefore, I do wholly, and in all submission commit myself unto thy mercy, knowing that thou hast power to mitigate, or totally to remove the pain and misery, which my sins have justly drawn down upon me.  
Good Father, remember that thou hast promised, that whatsoever we shall ask of thee in the name of thy beloved Son Christ, and waver not, we shall receive. Lord, I believe, that thou art able to cure me of whatsoever infirmity; let not the weakness of my faith hinder thy good work upon me; let not my former sins prevent thy mercy: for I constantly assure me, that thou canst help me, such is thy power; and that thou either wilt help me, or so mitigate mine infirmities, as I shall not only be able to bear them with patience, but in a measure sufficiently follow my vocation, such is thy mercy.  
Father, I have a Mediator with thee, and such a mediator, as is not ignorant of, though never tainted or touched with any humane infirmity, he hath taken upon him, and satisfied for my sins; and for my sins I do acknowledge this mine infirmity is fallen upon me; Therefore Lord, my sins being once sufficiently punished in him, punish not me over-heavily for them again.  
I am unfeignedly sorry, for that I have offended thee, and do heartily repent me of my sins; and thou hast promised pardon to the penitent, and mercy unto such as are truly sorry for their sins.  
This being thine own promise, Lord, and thou knowing my faith (though weak) and my repentance, what should hinder thy mercies in forgiving my sins? and my sins being forgiven, what should hinder that thy sweet saying▪ Be thou whole, and I shall be whole?  
Lord, as thou canst do all things by thy word, without means, so by blessing whatsoever means, that which thou wilt shall be done: the very clay in the street openeth the eyes of the blind (thou giving a blessing unto it) which in humane opinion should rather make blind them that see. But such is thy great power, and virtue of thy word, as things most contrary to humane reason, obey thee, and work the effect whereunto thou appointest them: as the cluster of figs, healed Hezekias, and the washing in jordan cured Naaman the Syrian of his leprosy.  
Thou Lord art the great Physician, curing Physicians that cannot cure themselves, how much less others, without thee. Therefore I know, that nothing can hinder thy healing of me, but mine own unbelief & sin, which are the chief diseases of my soul, that thus pollute my body: so that soul and body being sick, I come an humble patient and petitioner, desirous only to touch the hem of thy garment; for I believe Lord, that if my faith fail not, I shall draw virtue from thee, and be either fully healed, or eased.  
Wherefore most gracious Lord God in jesus Christ, increase and confirm my faith, and say unto me, Be it unto thee as thou believest: then shall I be whole; for I constantly believe, that thou canst do it, but that thou knowest what is best for me. In thy providence it befell, as a token of thy displeasure for my sins, that I might be thereby continually put in mind, when I intent any thing offensive unto thee, that by my further sinning I should fear greater punishments: for thou knowest my corrupt nature, ever inclinable to forbidden things, and therefore wilt continue thy gentle hand upon me, lest I repenting of my repentance, should return again to new sins: which, good Father, I humbly pray thee in favour to prevent. If thou tarry long, and delay thy help, let not my faith falter, nor fail me, nor my heart be discouraged; for thou knowest better what is best for me, than I myself: And therefore will I wait when, what, and how thou wilt work for me; nothing doubting, but that in thy fatherly providence, thou wilt provide for me, and that thou wilt never fail me, nor forsake me. Amen.  
Lord increase my faith.   

A consideration or consultation, touching the estates and conditions of several men, their vocations, manners, lives lawful and unlawful, punishable, and to be cherished: serving also as a necessary motive to a prayer, for the blessing of God upon the lawful callings of men, of whatsoever condition: necessary for all men, that hope of any blessing upon their labours, travels, professions, arts, trades, or employments.  
IT is not enough for a man to have, or to desire a calling in the Church or Commonwealth; but before he undertake it, he must consider, whether it be lawful, agreeable to the word of God, honest, or necessary for the use and society of men; and whether his apprehension and inclination be capable and able to manage it aright.  
It is not lawful, though it be privately profitable to himself, if a man find himself not fit, neither is lawfully called thereunto, but assumes it to himself, neither respecting God's glory, ●or the good of others, and consequently not honest; for that it proceeds only, respecting his own corrupt ends: of which kind, may be observed, not a few who intrude into functions and callings, such as they cannot with a good conscience, nor with sufficient understanding perform, which must rest upon every man's conscience for his choice.  
Some have again lawful and laudable callings, of themselves sufficient, and yet may, and often do err in the execution, either for private profit, or forbidden ends.  
Some live without any lawful profession, profitable to none, no not to themselves, but are only Ladders, to bring most plentiful mulcture to the Devil's mill, their patrimonies to Taverns, Alehouses, and worse places: mills that grind only wickedness, feeding themselves and others therewith, fat in impieties, for the shambles of Satan.  
Of this, are some well descended Gentlemen, whose ancestors have borne honourable & praise worthy Offices both in Church & Commonwealth, doing good to many, and to none more hurt, than unto their dearest children, to whom they have left great earthly portions, and patrimonies, and no good education or profession, to live as men; no, not as men: for all men are borne to labour in one commendable calling or another, for the Church or Commonwealth to neither of which are many of these men profitable, but run on in their lascivious lives, as the horse & mule, who yet in their kind have more understanding, and are more profitable than many of these men seem yet to be.  
All parents yet are not much blame-worthy: for some are careful, as men to provide for their children, worldly goods, to maintain them after their deaths. Some as Religious men, desire more the good education of their children in religious knowledge, then desirous to make them great, they rather endeavour to make them good, which last is the work of God, without whose grace, howsoever parents may instruct, and educate their children in God's fear, and by a primary apprehension of their towardness in virtue; yet it falleth oftentimes out, that even these, full of hoped towardness to prove good and virtuous, and fit for laudable employments, when their parents full estates befall them, they associate the company of such, as turn all the good they formerly learned into evil for though the father plant, the Minister waters, yet if the Spirit of God confirm it not in them, they will show themselves to be but men, and such as fear not God, nor reverence man, but live as if there were no law, spending, as boastingly they will say, but their own. It were fault sufficient to consume it, had it been their own, gotten by the sweat of their own faces: but being left unto them by their careful fathers, or loving friends, it is reputed by law theirs indeed, yet so as they should hold it as the free gift of God, or rather lent of him, rather to do good with it, then with the prodigal unthrift, to consume it as these men do upon their lusts. And having spent all, as (in God's just judgement) many of them do, as daily experience showeth, what becomes of them? doth not like experience tell us?  
Many idle drones there are also, that have not that, they by any colour may call their own, and yet they spend and labour not, but are as the froth and scum of a good Common wealth. As touching their conversation, it is not only idle, in good things, but laborious in evil: they roave and run about the city and country, filching, stealing, cozening, cheating, rioting in all kinds of wickedness, and whose profession is only to deceive.  
Can these men pray for a blessing upon their vocations and labours? Nay, can they, or do they pray at all? They may have, and often have the name of God, and his parts in their mouths, but for a curse, not for a blessing; for in stead of praying unto God, they blaspheme his name.  
It is manifestly observed, that God is abused, and the Common wealth pestered, and privily endangered, by the idleness, wickedness, and mischiefs of these men: And yet who taketh it into consideration and endeavour to reform it? Some are in places so eminent, as they cannot look so low; and some are in place of Office so mean, that have a good will to put hand to help it, but their power is weak, and their countenance and aid small: they dare not tax an offender in this kind, especially a Gentlemanlike Roarer, that can make a whole Street, or a Hamlet to quake at his carriage, and execrable blasphemies.  
Some have lawful callings, but use them not lawfully, for want of the grace of God to guide them, and the blessing of God to profit the Church, or Commonwealth by them, because they seldom or never pray for a blessing.  
Some are often seen to prosper in outward show, by callings, or rather trades unlawful, whereunto there can be no lawful calling, neither is the use lawful, as common professed Gamesters, combined Cheaters, and the like.  
But leaving such to their own wicked practices, whereby they often deceive the innocent and simple, but most of all, themselves; I wish that other men that have lawful callings, would consider the necessity of Prayer to God, for a blessing upon their labours and endeavours, not only Mechanics, and such as live by their handy-labours, but from the highest to the lowest, in Church or Commonwealth.  
It is by God that Kings govern; therefore in imitation of David and Solomon, they pray for, and obtain wisdom, rightly to govern their people; and where good, godly, wise and religious King's reign, there the people in imitation of them, pray for their peace and safety, and that God would furnish them with wise and religious Counsellors, and that no Achitophel lurk waiting for mischief.  
Counsellors of State, have an high and weighty calling, so have judges of the Land, and other chief and eminent Magistrates, derived mediately from God; for, as the King is called of none, but immediately by God to take charge of his people: So he imparts the power of the sword, unto his sub-ordinate Magistrates, for the execution of justice, functions of greater weight and moment, then is vulgarly esteemed. And therefore, though I neither presume, not need to move them when or how to pray. I only may remember them, that as they have highest functions, they and we in their behalves for them, may pray for the due execution of them; because their office and place is to correct the evil, and to protect the good, and that they mistake not, as by sinister information they may, and so err unwittingly.  
Men in authority, and in eminent places are chosen for their Virtues, Wisdom, Integrity and justice, yet are they subject to censure, not only of their Superiors, and equals, but often of most inferiors, wherein happy are the innocent, for GOD preserveth them, who sitteth in the Throne, that judgeth right, to whom whosoever prayeth as David did, shall find that he will be a buckler unto him; his glory, and the lifter up of his head the greatest honour that man in this life can receive.  
It may seem needless, to put such in mind of this holy duty of prayer, who have the charge and oversight of the Lords flock; for their calling is so divine, as they may not be, but divinely endued with heavenly gifts, abounding always in the work of the Lord, whose labours are not in vain, blessed be God, whom we ought to reverence, as the Ministers of God, labouring our salvation, and to pray for them.  
Yet may it not be superfluous, to intimate to such as enter rashly into this holy function, that it is fit for them to examine their own inward hearts, whether they came with a sincere Spiritual devotion to edify God's Church; or to make only a carnal living under the name of a workman in God's harvest: If he came in regard of the first, Let him pray that God will bless his labours, if only of the second, Let him pray that God will enable him to discharge it, and withal that GOD remit the evil thoughts of his heart, for he entered not aright.  
Such as live by their labours, be they never so ingenious, never so laborious, never so cunning in their profession, art, or trade, they must know and acknowledge, that what they know, or howsoever they may perform it, it is but in part, and weak in comparison of the perfection. And that the knowledge and skill they have is not theirs, but given them by God, as he gave to Tubalkaine, the art of working in iron, and to jubal, skill in music. Yet some, and they not of best perfection, will attribute their knowledge to their own natural wit and invention, making an idol, as it were, of their own brain, never giving the praise to the true Giver; and that, and the want of prayer is the cause that many Artists and others fail oftentimes of good success of what they undertake to perform.  
Nothing can truly prosper without God's blessing, which cannot be obtained, but by faithful prayer. Neither will God hear their prayers, that deal unjustly in their callings, taking never so great pains, rising early, taking rest late, sparing even their food to increase their store, it is all in vain; Howsoever some may, & do, wax rich, by dealing unjustly, in weights, measures, false and counterfeit wares, by swearing, forswearing, and lying; the gains they get, are but froth and silth, scraped out of the devil's dunghill▪ that will quickly return from whence it came, and he that so gets without repentance, shall have his portion with his like, the Rich man, not with Lazarus.  
Happy therefore is he, that labours in his calling diligently, deals truly, craves God's blessing faithfully, he, and only he, and his like have rest, and peace, and plenty in their little truly gotten. Such are they that eat the labours of their hands, and art blessed.  
He therefore that will be happy, and prosper in his calling, let him often and faithfully call upon the Name of the Lord, to which purpose he may use the prayer following, or any other to the like purpose.   

A Prayer that God will bless and prosper our labours and endeavours, in whatsoever calling.  
O Heavenly Father, great in Majesty, wise of Counsel, absolute in Power, and unsearchable in Providence, who of nothing hast made all things, and in thy greatest Wisdom, hast created man, whom thou guidest, governest and disposest according to thine own Will, and to whom thou hast appointed labour, and travail, whereby to get their relief; yet not all, in one manner of calling.  
Gracious Father, as I have received life, and being of thee, and in thy providence, a calling therein, whereby to maintain my being: So give a blessing unto me, that I may have true judgement, and an upright heart to perform my duty therein, according to thy Will, that my calling may prosper under my hands, as thou blessedst jaakob under Laban, and joseph in Potiphers' house: So bless me and my vocation, that whatsoever I do it may prosper.  
I confess loving Father, that neither the most absolute art, greatest natural knowledge, corporal or mental diligence, can avail any thing without thy blessing.  
By my natural understanding, I can neither apprehend in my mind, nor perform with my hands, or wit, the things that properly belong unto my calling: But it is thy only Wisdom, and of thine own Fatherly favour, that I have been made in some measure, capable of that reason and judgement, to which I have attained, it is not in me, as of mine own power to perform the least part of that, which necessarily belongeth unto my vocation, It is thine own work in me.  
If thou shouldest deal with me according to my deservings, thou mightest justly deprive me of that mean measure of knowledge, that by thy favour and aid, I have attained unto, thou mightest weaken my senses, and the faculties of my body and mind, all which I cannot but confess I have abused, and without the use of them, thou knowest I cannot perform the works of my calling.  
I humbly therefore pray thee, good Father, rather to increase and continue in me, that measure of knowledge, and that perfection of my body and mind, which thou hast already bestowed upon me, then either to deprive me of them, or to weaken them in me.  
I acknowledge, Gracious Lord, that there is no vocation or calling, high or low, no labour, exercise or endeavour that can be useful or profitable to himself or others, no man's life pleasing or commendable without thine especial direction and blessing, and that in the Name, of that blessed of all blessings, in whom as all blessedness doth consist, So through his most blessed mediation, and merits, blessings upon blessings, are poured upon the godly labours of all them, that in whatsoever calling ●n his Name, truly seek to be blessed.  
In him therefore Father of blessings, let thy blessing be upon me in all my labours, enterprises and endeavours: for without thy blessing, aid, direction and protection, I may labour, travail, be careful solicitous, diligent, and most industrious, yet all in vain: my pains may be great, my rising up to my labours early, yet without thy blessing little profit me: I may get much, but I shall put it, as it were in a broken bag, my going forth without thy blessing cannot be but dangerous, my travails subject to many perils, & in evitable inconveniences.  
Mine own carnal corruptions accompany me, whithersoever I go, ride, or remain: the vanities of the world every where distract my wavering and inconstant mind: And Satan with his millions of infernal ministers, provoking me to sin, pursue me, ever plotting and practising occasions to draw me from thee; suggesting Idleness and Ease, to be sweet, and Labour and Travail in lawful and honest callings, painful; deceit in my vocation, gainful; just dealing, foolish niceness; & negligent performance, a sufficient discharge of my duty.  
Thus being beset, good Father, within and without with sundry tentations, I cannot without thy Grace, avoid the committing of many sins, not only in abusing my calling, but in mine ordinary conversation and course of life: and sin committed, draweth on thy displeasure, and thy displeasure punishments, such as in thy severity may justly disable me to perform my duty in my calling, having no power in, or of myself to perform the least part of my duty, either in my vocation or conversation.  
Leave me not therefore, dear Father, unto mine own weakness, nor to the will, and wiles of my Spiritual or corporal enemies, that hate me, and covet to hinder, or slander every good work in me, rejoicing when any evil befalls in my life or calling.  
Prevent them, O Lord, and for thy best beloveds sake, teach me wisdom, and give me understanding according to thy Word, that in all my ways, I may be watchful; in my labours, painful; in my carriage and calling faithful and just; & that my principal & chief care may ever be to please thee; And furnish me so with true judgement, in all and every part of my duty, as there may be nothing wanting in me, which may further thy Glory; which grant for thy blessed Son's sake, JESUS CHRIST, to whom with thee and the Holy Ghost, be praise for evermore. Amen.  
Lord increase my faith.   

He whose calling requireth journeys by land or sea, may prepare himself by adding this Prayer following, or to use it by itself.  
MOst loving and most merciful Father in ●esus Christ, I acknowledge myself the weakest, and most ignorant of all humane creatures, having received in thy providence, a calling requiring continual travails, journeys, and much labour of body and mind, having such and so great a troop of adversaries, and dangers accompanying me in the execution thereof, as evermore seek to stop the way of my good success therein, as well in my journeying forth, in performing my lawful labours abroad as also in my returning home.  
I most humbly therefore pray thee, to have a fatherly care of me, and to take charge of me in all my proceedings, in all places, among all men, and at all times, that all my journeys, from, and to mine own home, may be prosperous, and all my labours & endeavours may succeed to thine own glory, to the faithful discharge of my duty in all mine employments, to the competent supply of whatsoever I need.  
And forasmuch as these my journeys, travails, and labours, are and may be much hindered through sickness, & infirmities of my body, defects of my limbs, bodily members and senses; the perfection of which being originally thine own gifts, continue my body in health, my limbs in strength, and all my senses perfect, until the time when thou shalt think fit to dissolve my whole bodily frame, when I shall no more travail, no more labour, nor feel any defect of body or mind. And grant, if it be thy good pleasure, that neither sickness, death, or any other corporal infirmity, seize upon me in my travels and journeys, submitting my will yet unto thy will, knowing that thou knowest what is most necessary for me; and that who so is thine, is thine, and in thy favour, and protection, as well abroad, as in his own house; yea, whensoever, wheresoever, and in what manner soever thou art pleased to touch him with thy correcting hand, or to call him out of this mortal life.  
And forasmuch good Father, as there are many other impediments to hinder my necessary journeys, travels, and labours, as distemperature of the air, immoderate weather, difficulties of ways, inundations of water, danger of thieves, & evilly disposed persons, defects in the creatures, which thou vouchsafest for my use in travel, and many other dangers, and hindrances, infinite in number, all concealed from me until they fall, yet all known and foreseen of thee, and all disposed and permitted by thee.  
I most humbly therefore pray thee, to watch, and spread the wings of thy power and providence over me, and stretch forth thy helping hand over me, that no evil if it please thee, befall me. But if thy will be so, grant me wisdom and patience, not to impute it to feigned Fortune, but as indeed it is to mine own sinful deservings, and that I may be ever thankful unto thee, whatsoever befall me.  
Let the Angel of thy presence accompany me, let thy heavenly spirit ever possess me, & let my heart evermore possess thee; let my thoughts be evermore free from sin, and all the parts and powers of my body, my mind, affections, and will, from every evil action, and ungodly desire.  
Give me a holy fear, to walk, work, travail, and use mine occasions as in thy presence, knowing that thou beholdest me, mine inward inclination, and outward actions.  
Thou knowest also, good Father, that besides mine own wand'ring and wavering heart, Satan ceaseth not to watch opportunity to snare me in some vain object or other, in my silent and solitary travails, and journeys, laying before the eyes of my corrupt mind, infinite baits to allure me to sin against thee, that so I may offend thee; that by offending thee, thou in thy displeasure mayest inflict some cross or hindrance unto my travels, and so to prevent the good success of mine endeavours.  
But grant good Father in jesus Christ, that neither sin, Satan, nor mine own corrupt desires, hinder thy blessings upon my travels, but that I may constantly continue in thine obedience, and thy love towards me, not only in these my travails, but unto my life's end. Amen.  
Lord increase my faith, and prosper my journey.   

A motive to a Prayer for patience in godly Parents, that are afflicted in mind for the disobedience, and ungodly lives of their children; whom if good counsel cannot reform, prayer is to be made to God for them; if that will not prevail, to leave them to God, and the Laws.  
IT is not the least cross that can befall godly and religious parents, to see and observe their own flesh & blood, their own dearest children, to be disobedient & rebellious, and by their lewd lives, to become scandalous in themselves, and a shame and slander unto their parents and friends. A grief it is of all griefs, especially unto such parents as have had, not only, a fatherly, but a religious care of their holy education: And their grief cannot but be so much the more, by how much the world condemns the parents, censuring them evil, by observing the ungodly lives of their children. A great temptation to a careful father, that hath done his uttermost godly endeavour to educate his children in the fear of God; wherein the wise, indifferent, and impartial observer, cannot but spare his condemnation, finding this corrupt world so fraught with multitudes of wicked youth, whose examples abroad, do work more evil in children, than the wisest and most godly father can work good in them at home by their best counsel. It is no marvel then, that a good man may have evil children, who though he propagate their bodies, cannot infuse grace and goodness into their hearts; he can not frame their inclinations to virtue, further the● God by his divine Spirit, doth second his good endeavours. The Husbandman may soil his land with the best Marl, he may be careful in ploughing, circumspect in sowing, painful in harrowing, & as much as in him lieth, prevent the vermin that might devour the seed sown: Yet it is not his labour, diligence, or best skill that can form the blade, nor infuse the grain in the ear. A good and godly father may infuse his best counsel into the ears of a refractory son, and harrowe him with sharp threats, to prevent venomous vices, that devour best counsel: But he cannot imprint grace in his heart, nor work the practice of godliness in him; he cannot drive away Satan, and his wicked instruments, from devouring the good seed sown in his son. Evil examples, and wicked counsel prevail more with corrupt flesh, then most divine persuasions, or dissuasions. It is a vain thing to sow good corn upon a stony rock, it will take no root: so to give best counsel to a stubborn, and an obdurate heart, can not fructify; yet must not parents therefore give over, but again and again, early and late, endeavour to encourage his children in virtue and goodness, and to reclaim them from sin, according to the counsel of the Preacher in Ecclesiastes, In the morning sow thy seed, and in the evening let not thine hand rest, for thou knowest not whether shall prosper this or that, or whether both shall be a like good. So should parents be alike instant, at all times to instruct their children with holy counsel: for they know not, whether God have appointed this or that time, or this or that advice, to convert them from evil to good: for as one drop often falling, descends at last to moisten the root of the tree: So time, and timely counsel, may mollify the hardest heart, and reform the perversest mind: for as the wind bloweth when and where it listeth, and no man knoweth from whence it cometh; so may the Spirit of God come into the heart, when man thinketh least of it: therefore ought parents to pray earnestly, and often for godly lives of their Children; in whom, than if God have any share, it will in time prevail.  
The reason why the world is so full of loose lascivious & unbridled youth, is much in the evil examples of Parents, the want of the fear, & neglect of the service of God; for the example of a father may something alter the nature of a son in good, or evil. For there is a kind of inevitable imitation in the son, of the father's qualities; If they be good, nature rebelleth against them, in the son, because it is corrupt; & if they be evil, nature itself teacheth the son, without further document, how to resemble the father in evil. And nothing can help the one, or bridle the other, but grace, which cannot be obtained, but by prayer.  
Another main cause of children's lewdness, is too much lenity in Parents, and too much liberty in Children, wherein idle doting and foolish mothers, are commonly most guilty, who because they have given their Children suck of their breasts, when th●y were young, they give them leave when they become able to sin, to suck their pu●ses, to feed them fat in vices; in haunting Taverns, idle, and ungodly companies, drinking, gaming, and which is not the least, pampering them in pride, the beginning of their fall; wherein many silly fathers, are as guilty in winking at the mother's folly, or, not having the wit or spirit to redress it, until their children, become so far plunged in impieties; as when they would, they cannot not reclaim them, and so in fine, are enforced, to see them, to their unspeakable grief, come either to public shame and obloquy, or to untimely and fearful ends, which may befall the ungodly Children of most godly Parents. What then? Shall the Parents bear the shame of their Children that kick against all good counsel, and will obstinately run to their own ruin? No. But if Parents be totally remiss in wholesome counsel, & err in their example, in the eye of their Children, no marvel if they taste of the shame, and grief, of, and for their Children.  
But least good men, men fearing God, having ungodly Children, to whom they have done their best duties in their youth to teach them, the way of godliness, and they depart from it, should be too much dejected, and cast down through grief conceived for the wickedness of their Children, let them consider, that as they cannot make one hair black, that is white, no more can they make him good, that is evil: neither can they keep them in awe that are wilfully rebellious, nor prevent them of confusion, that voluntarily seek it. Foolishly unadvised, then are they that will tax a good Father of an evil Child (coming into shame, and deepest danger) with the error of his son, when as good Children are the gifts God in mercy to the Parents, and wicked ones a punishment, not so much to the Parents, as to themselves. Though every man would willingly have good Children, yet the best men have had▪ and oft have wicked Children. Adam, the first man had wicked Caine. Abraham had an Ishmael, Izaake an Esau, David a rebellious Absolom, and an incestuous Ammon, good Eli had two wicked sons, Hophnie and Phineas. Infinite are the examples, yet no doubt, these good men gave good instructions to these their erroneous issues, whereby it appeareth, that it is not in good men to beget good Children, neither doth it follow, that wicked men always propagate wicked Children, God frames both in the womb, gives them life and frames their hearts, wills and affections.  
It resteth only then for Parents of ungodly Children, to pray for their reformation, and to leave them to God, in whose counsel it is determined, what shall be the ends of such as fear not him, nor reverence man.   

A Prayer for the reformation of ungodly and disobedient Children, and for patience in Parents, not overmuch to afflict themselves, for their irreconciliable stubbornness and disobedience.  
Hear the words of my mouth, O Lord, and consider the meditations, and sorrows of my heart; for my spirit is full of heaviness, I am vexed and sore grieved, for that they whom thou gavest me for a blessing, are turned to my grief, sorrow, and shame. I confess, that mine own sins have provoked thee to anger against me; and thy displeasure appeareth, in that they, whom I received as a comfort from thee, are become, not only disobedient to me, but as it were rebellious against thee, and thy counsel.  
Thou art a God that lovest not wickedness, and thou hatest iniquity; and it cannot be hid from thee, what I have done; my neglect in training my Children in thy fear thou mayst lay unto my charge, yet thou knowest I have laboured to win them unto thee, if it have been in vain, thou hast wisdom and power to supply in them, what is defective in me, to give them.  
I have endeavoured, to make them to know thee, and to walk in thy ways, but they have contemned mine instructions, and cast my counsels behind their backs, they will not be reclaimed from their vanities. They forget thee, the God of power to punish them, and the God of mercy, to receive & comfort such as return from their sins to thee.  
Lord it is only in thee to reclaim them, as thou didst the prodigal son, whom thou vouchsafest to receive unto mercy, after his long going astray; no man erreth so far, whom thou canst not recall. Oh recall these that err, reduce them back to the sheepfold of thy Saints.  
They are the work of thine own hands, though I wretched man begat them in corruption, and their mother conceived them in sin, and bore them in misery, these are no hindrance unto the work of thy Grace in them, for what is, or hath been the man that hath not had the like beginning (thine own begotten Son excepted) Enoch that walked uprightly before thee. Abraham the Father of the faithful, Eliah and john Baptist, and all thine elect vessels, came by nature of the same corrupt seed: yet thou wert pleased to sanctify them; hadst thou left them unto their own original nature, they had been as one of these that lift up their heels against (not me but) thee.  
Lord give them Grace, Wisdom and Understanding, Faith and Obedience, they are only thine to give: I may be as the hand to give them, as from thee, food for their bodies whereby by thy blessing, they grow; and I may sow the seeds of my best knowledge of thy work in their outward ears; but unless thou plow up the fallow ground of their hearts, that it may take root, it cannot fructify.  
Consider, gracious Father, that they are of the polluted seed of Adam, yet be thou pleased, to accept them as thine, admit them into thy favour, and guide them by thy Grace, in a religious conversation, that they may cease to do evil, cleave unto that which is good, and walk before thee, & be upright. Then shall they serve thee, & I shall praise thee, for their reformation and salvation Let neither their sins nor mine, any more provoke thee to anger, lest thy severe judgements should fall upon them, & shame & grief upon us their parents. But their repentance Lord shall be our comfort, and we shall rejoice in their conversion, and not only we, but all the godly shall rejoice at their return into the Spiritual society of thy Saints. Grant it gracious Lord, for thy Christ's sake, whose righteousness, make theirs, and his merits a sufficient satisfaction for theirs, and for the sins of all that have erred as they have done. Amen.  
Lord increase in them, the holy fear of thy Name, Faith, & Obedience unto thee, & give me grace, with patience, to wait their holy reformation.   

A Christian encouragement, to all that fear God, not to be daunted at the threats, power and policies, of whatsoever enemies, be they never so many in multitude, or seeming strong in arms, fit upon occasion; to be taken into consideration, to which is added a prayer, for God's holy protection and defence of his, in whatsoever danger.  
THey that trust in the Lord, shall be as mount Zion, that can never be moved, but remain fast for ever. And as the mountains are about jerusalem, so is the Lord about them, that trust in him, from generation to generation. Whereof holy David, had good experience, who through the assurance of God's presence, with him, his love towards him, and power over him, could say with a bold and undaunted spirit. If an Host pitched against me, my heart should not be afraid.  
He always found the ready help, wherewith God ever assisted him, and the true performance of God's promises at all times, in all his dangers; and therefore assured himself, that if ten thousand of the people, did rise against him and bese● him round about, he would not be afraid. He was in many dangers, and wonderful his deliverances were as appeareth by divine History.  
God is not the God of David only, because he was a King, and a man chosen after Gods own heart, but the God of all them, that faithfully trust in him, of good kings & godly subjects, through all generations to the end of the world, whereof no nation hath had more manifest proof (though unworthy) than we: And therefore be our dangers never so great, or many, God showeth himself to have ever as many means to deliver us. Salvation belongeth to him alone, and his blessings are upon them that call faithfully upon him.  
Hezekiah sore terrified at the threats & blasphemies of Tartan Rabsaries, and Rabsakeh, the servants of Senacherib, who by his blasphemous letters reviled, not Hezekiah only, but high jehovah himself. Hezekiah therefore prayed unto the GOD of Hosts, who sent his Angel, and that night destroyed in Senacheribs' camp, one hundred fourscore and five thousand men.  
Thus God can deal with the enemies of his faithful people, he can destroy them without their help, as we ourselves have found by memorable experience; to show that it is not always the multitude of armed soldiers that are the absolute means of victory, it is the mere hand of God to declare himself, to be in deed the GOD of Hosts, against whom no power, policy, or humane wisdom can prevail. And therefore admitteth not the arm of flesh (though a necessary mean) to have the glory of the destruction of his enemies, he will confound.  
When Joshua, was to go against Jericho, a City whom God would destroy, though he was accompanied with a multitude of armed soldiers: yet the Lord would not have the overthrow ascribed unto battery, and engines of war, violent instruments; But at God's command they blew with Rams-hornes only about the walls, with a shout, and the walls fell down. God by weak means can do wonderful things for his.  
Five mighty kings combined their forces together against joshua, and though God permitted joshua to have the victory and slaughter of some of them, yet God himself had the praise, who slew more with hail stones from heaven than joshua slew with the sword.  
Thus, doth God manifest his power, that all men may see, that they that have God on their side, need not fear, though kings combine, and people rage, as if they would devour God's people at their pleasures, casting their accounts, and disposing of their prey before the victory.  
Benadab, that mighty Aramite king, threatened Ahab king of Israel, to deprive him of all that he had, His silver and his gold, his women and his fair children. But God gave Ahab the victory, both on the Mountains and the Valleys; Because they objected against God, that he was God in the Mountains, not in the Valleys, as if we should say he were God at Land, but not at Sea, or to impute good or ill success, in these weighty occasions, to false and contrary causes; as is commonly seen, and observed to ignorance, or negligence of some Commanders, or to this or that omission, oversight or rashness which indeed may be blame-worthy; yet for that we attribute not good success to God, but to humane power, wisdom, or policy, and ill events and issues, to our own sinful deservings, and wa●t of calling up on God for a blessing. God many times permits his own children to suffer violence, when they forget to serve him.  
The Israelites committing wickedness in the sight of the Lord, God gave them over into the hands of their enemies, the Midianites, for seven years; yet upon their repentance and returning to God, he raised up Deborah and Barak to deliver them.  
Sin is the cause that God permitteth a mighty multitude to be overthrown by a few: four hundred thousand Israelites, for one sin were overcome, twice by six and twenty thousand Beniamits.  
If God for one sin, suffered his people to be thus slain by a few, what will he not permit to be done unto a nation, that commits infinite sins? For one seeming small sin of one man Achan, the children of Israel were chased and put to flight by a few; to show, that where sin reigneth, there is no strength in the people to withstand their enemies.  
God is a righteous God, perseruing and punishing, as he findeth men faithful or sinful, not sparing his dearest children, when they rebel against him, but as long as they truly obey him, no enemy shall prevail against them. Let Pharaoh pursue God's children, with purpose to consume them, let them but call upon God, let them be faithful, and they shall see the salvation of God, the confusion of their enemies, by the immediate hand of God, without the help or hand of man.  
An host of men cannot hurt one man, whom God will protect; and yet permits sometimes one of his to prevail against many, as Samson, who slew one thousand men with the jawbone of an ass: and Shamgar, with an Ox goad slew six hundred men, to show that God is not tied to multitudes, to avenge him of the enemies of his children; and that a multitude to him is but as one man, and as easy to be overcome. And yet he many times permitteth the wicked to take away the lives of the most righteous and innocent: as Kain to kill Abel, Herod to kill john Baptist, James, etc. he permits bloody massacres, and suffers his dearest children to be martyred after many fearful means, not that he is not able to deliver them, but that his own name by their patient sufferings may be glorified.  
On the other side, if it please him, and that it stand for the good of his, he can and will defend them; he can send an host of Angels to defend them, and fire from heaven, to consume the adversaries of them, that take him for their strength. But not according to natural man's revengeful desire; As when his disciples willed him to call for fire from heaven, to consume their enemies; he answered them, Ye know not of what spirit ye are. And therefore although he in his justice in former times hath, and yet is in his power to execute his severe judgements with fearful fire, as upon Sodom, upon Nadab and Abihu, and upon the fifties, which came to apprehend Eliah: yet ought we to be far from desire, to have like judgements inflicted vp●on our most mortal enemies, upon such as would even eat us up: but rather as we are instructed, first to pray for their reformation, and serious reconciliation, and refer the issue to God, though it may be we cannot as properly say of some malicious adversaries, as Stephen sometimes said of his, Lord lay not this (his death) unto their charge, for they know not what they do. No, our most malicious enemies are not ignorant, that their malice towards us, is sin against God, to whose judgement we are in charity to leave them: for to him, not to us, belongeth revenge, who being wise in his understanding, and just in his judgements, is also merciful and patient in punishing, and in all things, both to them and us, will do that which is equal & right; and will reward tyrannous oppressors, & malicious persecuters of his faithful children, in his time, & according to his own will, and for his own, he will never leave, nor forsake them.  
Although our enemies may pretend Religion the cause of their malice, and cover their inward hatred under a counterfeit pretence to work our reformation therein; and with many seeming sweet insinuations, work themselves into our thoughts, it behooveth us to be wise, lest that in conceiving they seek our good, they get not our goods, which are our obedience to God, faith in him, and perseverance.  
True it is, that Religion is the cause of many both private and public controversies and quarrels; but that Religion that is increased, and maintained by the sword, let my soul never embrace.  
Though true Religion have it foundation from the Blood of Christ, it is no true Religion that maintains itself by the shedding of the blood of God's Saints.  
If therefore any shall pretend themselves religious, and seek in show to gain us, and draw us to their society by blows, shall we think they come from God? who willeth his, to show their Faith and Religion, by meekness and love.  
But admit they should offer the sword of offence; it is lawful for God's children to use the sword of defence: and we have the same & no other God, than David and Hezekiah had, who will assuredly defend us, and maintain his own cause for us.  
The experience of God's protection and providence in former dangers, cannot but encourage us against whatsoever like dangers, wherein he delivered us to the wonder of the world, & nothing but our sins and unthankfulness can shorten his hand, or weaken his power towards us, but that he will stretch forth his hand still to defend us.  
We are now, thanks be to God, seeming secure, there is no apparent dangers threatened; but we must remember when we say and see peace, peace, who knoweth, but that our sins may not call for troubles: if they come, not looked for, they will be the more dangerous.  
If therefore we would abandon our sins, if we would timely return unto God with humble and repentant hearts, God would return unto us, & save us; he would as he hath hitherto done, deliver us, and ever sustain us; he will send from heaven & deliver us from them that would oppress us.  
Let us not forget that our souls are among lions, though we live among the children of men: they are not all of one family, they are not all of one mind, they are not all the children of God; some are as it were set on fire against us; some have their teeth as spears some have their tongues as swords, yet oil in their mouths: yet let us depend on him that seeth their hearts and ours; He● knoweth who are his, and seeth his and our adversaries afar off. He hath his time and the means to deliver his: The Lord of hosts is with us, let us not fear what man can do unto us.  
Though an host of men armed should assail us▪ we need not be afraid, for the Lord is with us, who is of more might and power, than all the potentates of the world can resist: Let us therefore evermore lift up the eyes of our faithful hearts, unto him; he is the hill from whence cometh our help and deliverance in all our dangers: from the Lord of hosts cometh our help, who hath made heaven and earth, who taketh charge of his, and will never leave us, fail us, or forsake us, in him let us trust.   

A Prayer to God that he will defend us from our strongest enemies, and most malicious, with thanks to God for his former deliverances.  
O Lord our God, whose Habitation are the heavens, and whose footstool is the earth, thou governest all things in heaven above, and in the earth beneath, thou directest and protectest those that fear thy name; so as they need not fear the power or malice, of whatsoever furious enemies: For salvation belongeth unto thee, and thy blessing is evermore upon thy people.  
We, even we thy feeble and unworthy creatures, have had experience of thy former favour and defence in our troubles, and of thy deliverance out of our desperate dangers, when men have said, There was no help for us, no, not in thee. But we have found them liars, deceitful, and wicked men; acknowledging thee, most faithful, most loving; of greatest wisdom and power, showing thyself our Buckler, our Castle, and our strong defence: even when our Adversaries sought our confusion, thou show'dst thyself our God, and the maintainer of our cause, when our enemies rose against us, in greatest multitudes, malice and madness.  
Thou gavest us courage and boldness, even when our enemies seemed most to insult and triumph over us: even then, Lord, didst thou fight for us, and turnedst their glory into shame their strength into weakness, and their multitudes into a handful of men.  
Shorten not, O Lord, thy helping hand toward us, in whatsoever time, or manner of our danger; for thou knowest, what our enemies cannot perform with force, they seek to effect by secret mischiefs, which thou hast discovered, and providently prevented: The S●are was broken and we delivered; not for any merit or worthiness of ours, but even of thy free and abundant mercies; for thine own glory, and our safety: and without our shame we cannot but acknowledge our unthankfulness, for thy manifold deliverances from them that hate us; who yet wait opportunity to betray us, if thou prevent us not.  
And therefore, gracious Father, lead and guide us, ever in thy righteousness, because of our enemies, make thy way plain before us, lest we in offending thee give our adversary's occasion, to say, thou hast forsaken us.  
It is in thy power, Lord, ●o reconcile them unto us in the band of Christian love; by opening their eyes, that they may see, and now at last consider, their own errors, wherein they have kicked against thy truth; so should we rejoice in their perfect union. If they continue in the hardness of their hearts, continue in us perfect knowledge; and howsoever they hate us, give us love unto them: leaving them unto thy will, to deal with them as thou wilt.  
Give us, gracious God, and loving Father, a lively apprehension of thy truth, faith and obedience unto it; howsoever our enemies may hate us for the same, we know that thou art God all-sufficient, able to deliver us from their greatest tyranny, as thou hast done: and we cannot but remember thy marvellous works, which thy very enemies, cannot but acknowledge to proceed of thy mere love, unto the continual practice and profession of thy sincere Word, which thou hast maintained hitherunto through all ages, by thine own power, and for thine own names sake.  
And therefore when our enemies rose up against us, or rather, against thee, in us, thou causedst them to stumble and fall, still maintaining thine own cause; Who sittest in thy throne, and governest all things, and judgest according to equity.  
They therefore, that know thy power, and thy love, and thy promises, and thy righteous dealing, will trust in thee; for thou hast never failed to be a sure defence to them, in whatsoever perils.  
Up therefore, Lord, disappoint all our irreconciliable enemies of their hope, lest they say, We have prevailed, our own policies have brought our desired enterprises and desires to pass.  
Lord, stay our steps, guide us ever in thy paths, lest our feet slip, and our enemies that watch opportunity to betray us, take aduan●tage by our sinful lives, and so prevail.  
They lay their heads together, and take counsel how they may circumvent us, and to blow us up, never to recover our hope again in thee.  
Keep us therefore as the apple of thine eye, Lord, hold us ever under the shadow of thy wings, from them that seek to oppress us: For by thee alone. Lord, shall we be able to break through an host of enemies: And though we seem, by reason of the number of our adversaries, to walk, as it were, thorough the valley of the shadow of death, yet will we not fear them: for thou art with us, a strong rock, and a house of defence to save us.  
Thou redeemest the souls of thy servants: for, when we were even ready to be swallowed up with a merciless multitude, thou by the power of thy strength, didst deliver us. To thee be praise and glory for ever. Amen.  
Lord increase our faith in thee for evermore.   

A necessary motive to stir us up to a holy desire to resort to the Temple of God, to pray unto him with the Congregation, and to hear his word the knowledge and practice whereof, is truest happiness; and he that is ignorant or negligent of this holy duty, be he never so carnally wise, or worldly glorious; is a most unhappy man.  
WHat difference doth christian experience find between a carnal worldling, and a man truly fearing God? It can hardly be answered to the understanding of the mere natural man, that hath as many desires, as are pleasing delights offered to his senses▪ and every sense as many delights, as the heart hath fantasies, which are not to be numbered, and the fullness of every delight esteemed a kind of happiness; yet if each sense had as many pleasures, as it could entertain, the desire were not satisfied: And if all the senses had what they coveted, were it not a heavy burden to the heart, which engrosseth them all? And yet the more it apprehendeth, the more desire increaseth: for, the eye is never satisfied with seeing, nor the ear with hearing things of delight. And thus with all the senses, and yet but one thing necessary.  
This one thing, Marry the sister of Martha made choice of, the hearing Christ preach; a thing most needful, approved by Christ; and that Mary ●n hearing Christ, chose the best part, which never could be taken from her.  
David desired this one thing, namely, That he might dwell in the house of the Lord all the days of his life: only that he might pray to God with the Congregation, and hear God speak unto him by the Prophets, and men of God, whom whosoever heareth attentively, and profitably, heareth God himself, which is a sure token that he is of God, For he that is of God, heareth God's word.  
The hearing of God speak unto us in his familiar word, is the sweetest Music that the ear of the heart of a spiritual man can hear, and acceptable also to God himself, If ye will hear my voice indeed, saith God, and keep my Covenant, then shall ye be my chief treasure above all people. Is not this chiefest happiness to be accepted of God as h●s only Treasure?  
No marvel then that David desired only this one thing, a far better request, than Bathsheba his wise, the mother of Solomon, desired of her son, which he promised her to grant, but performed it not. But David the father of Solomon, desired this one thing, the thing most needful, of a King greater than Solomon, and a matter of far more moment, than was Bathshebaes', yet she was rejected, and his request accepted. Both their desires seemed to proceed of love: yet the one procured hatred and death, the other life and happiness. She made her request to man, in whom to put confidence, is vain. The other in God, the Holy one of Jsrael, who is truth itself, and never deceiveth.  
But David's petition might seem strange, being a King, to desire to dwell better then in a King's palace, where he might sport at his pleasure, take what delights he would, having a Kingdom to supply whatsoever he desired. But in these delights he found not the happiness he sought for; it consisted in his love to God, and God's favour towards him: and therefore desired, rather to be one day in his Courts, than a thousand in the Court of Saul, or in his own Court, among his gallant Courtiers; nay, he would choose rather to be a Doorkeeper in the House of God, then to command an earthly kingdom.  
It is in d●ede a glorious thing to be a King, but that glory hath no long continuance, many discontents & distractions accompany worldly greatness. But the glory that David desired, (though seeming base) was such as commonly greatest men desire last and least; and yet desire as Balaam did, To dye the death of the righteous, (seldom yet remembered) but practise not the life of the righteous.  
Yet few or none, doubtless, are so irreligious, or barbarous in show, but they will loo●e into the House of God, peradventure once, it may be, twice in a Sabbath, and peradventure think it long; they would be loath to spare their pleasures, delights, and vanities, to live a whole day in hearing God speak unto them, and praying unto God; nay, but one required hour: but to live all the days of their lives, as Anna did, and as David desired, in the Temple of God, they would thin● it as hard as task, as the bondage of Egypt, or the captivity of Babylon.  
But th●re are no doubt diverse, and some as high in Office, as David, that have both David's desire, and are comfortably conversant in the House of God, and do find that in his presence is the fullness of joy and happiness.  
This is that chief happiness and delight, that great men should desire and aim at, to the end they might be examples unto their inferiors, going before them in well doing, especially in God's service: For it is commonly found by experience, that example doth more good or evil, than documents, or dehortations.  
The godly, and religious life of a great man, is as a tower seen a far off: And many, especially his follower's, will endeavour to imitate his steps, at least in show; and even that show of a godly life is a good motive to others, to live godly in deed: and as a good lif● gives comfort and encouragement to othe●s to be good; So the precedent of evil, makes many evil.  
If greatness and goodness go together, it is the sweetest harmony that man can make in this life. And the contrary, as h●●sh and hellish.  
This holy desire of David was not for a day, for he speaks of the time past. I desired, which implies a continual inward petition. So, our desire of well doing, should not be but for a moment, and then vanish like jonahs' Gourd, that quickly grew up, and suddenly withered, and like the seed sown in stony ground, we must be constant heirs, and humble petitioners, not wavering like waves; but as we once desire to hear and practise, we must continue therein with a godly and religious perseverance, still desirous, according to opportunity, to visit God's Church, not yet to think that there is no place to serve God in, but the material Temple, but wheresoever we are, whatsoever we do, we are to have our hearts exercised in godly meditation of the Word, and inward prayer  
Bethel the house of God, is every where, where the truly godly are; David found it even in the wilderness of Ziph, in the holds of Engedi, in M●an, and Gath. He found the Lord in these desolate places: though he were hated and persecuted, driven from place to place through the malice of his enemies, he was never out of the presence of God, in the Temple, or in the field; for where God is present, there is his Temple; In the Lion's Den, Daniel found him; In the Furnace, the three Children; In the Dungeon, jeremy; In the Prison, Peter; under the stones, Stephen; yea, even in sinful Sodom, Lot; and Noah, in the Flood.  
Every true Child of God, is always in God's house, where David desired Spiritually to dwell, finding it true that God was with him every wh●re, yet had he an earnest desire to be conversant in that Temple, where the Children of God did assemble, to hear GOD speak, and to speak unto God. He was their king, yet did he think it the greatest part of his duty, nay, of his glory and happiness, to accompany his subjects, in the holy exercises of religion, to go before them, to encourage them to call upon, and to serve the living God with them; whereof being prevented by the malice and fury of his enemies, he complaineth, that he was left as a Pelican in the wilderness, and as an Owl in the Desert, and thought the Sparrow more happy than he, because that silly bird, could at all times resort unto that holy place, to which he could not come.  
It is our duty to frequent the material Temple, to accompany the congregation, in p●aying unto, and praising of God, and attentively to hear his Word: yet are not we to hold it a necessity, to pray only in the Temple, as if God could, or would not hear our prayers, but in the Temple made with hands; wherein God himself saith he dwelleth not, his dwelling is in the heavens, and his footstool is the earth; and as long as we are pilgrims in the earth, we must seek, and we shall find God in the earth by his presence and power.  
Therefore as Moses put off his shoes, when he came into the presence of God, because the place was holy whereon he stood. So must we put off all our ungodly affections, and unholy desires, before we enter into his holy presence.  
He teacheth us by his Prophet jeremy, what it is to come prepared into the presence of God, whether into the material Temple with the congregation, to hear him speak unto us by his Word, or to speak unto him in public, or in any convenient place in our private prayers, We must amend and redress our ways & our works, than he will admit us, and entertain us into his holy presence. It is not enough, saith h●, to cry and say, The Temple, the Temple of God, this is the Temple of the Lord, 〈◊〉 amend our ways and our works▪ to execute judgement, between a man and this neighbour, not to oppress the poor, nor the stranger, the fatherless, nor the widow, not to shed innocent blood, nor to walk after other gods.  
T●is is the condition which God makes with them that shall dwell in his house, that shall see his beauty, and that are admitted into his presence, and truly to visit his holy Temple: but bars all those that trust in lying miracles, and vain words, and vanities that cannot profit: they that steal, murder, commit adultery, idolatry, such as swear fasty; the covetous oppressors, unjust, envious, malicious, drunkards and the like; if these stand in this house, the material Temple; God will have no respect unto their prayers, finding them hypocrites, that work wickedness in secret, coveting to cover it with a forged show of cunning with the congregation into the Temple of God, which by their presence make it a den of thieves. For what are Hypocrites, but thieves, showing themselves to be religious, and are not; obedient, and are not; thankful, and are not; faithful, and are not?  
These are they that rather commit sacrilege, than offer acceptable Sacrifice, they visit not the Temple, but rather defile it with their sergeant holiness, in show, seeming saints, in deed, enemies to Christ and Christians. They can cry the Temple of God, the Temple of God, They can say Preach, Preach, and seem never satisfied with Sermons. The desire is good, if the heart be good, for a true and sincere desire of the heart, to hear the Word, cannot but please God; for such are approved to be of the family and house of God: Such shall dwell in his Tabernacle, and rest upon his Holy Hill▪ for they are of the generation of the righteous.  
But, there is a generation, saith Solomon, that are pure in their own conceits, and yet are not washed from their filthiness, They follow the devices of their their own hearts: and assume unto themselves a peculiar manner of serving of God, not according to the sincere truth: These men's sacrifices God abhorreth; but he that hath innocent hands, and a pure heart, that hath not lift up his hand unto vanity, nor sworn deceitfully, he coming into the house of God in private, or in public petitions, shall receive a blessing from the Lord, understanding by hearing, God speak unto him, and be heard speaking unto God: it is contrary with the hypocrites, they may hear and not understand, they may pray, but GOD will not hear them. They cried, saith David, but there was none to ●aue them, even unto the Lord; ●ut he answered them not. God heareth not hypocrites, ●hough they come near him with their lips, in a counterfeit zeal, when yet their hearts are profane.  
To come into the marteriall Temple, is required of all to accompany the congregation, in the divine service of the living God, Princes and greatest persons: As David a King, who was glad and rejoiced, when the people said unto him, Come, let us go into the house of the Lord, where in deed his own desire wa● to dwell.  
To dwell, is not to come for a spirit and away, but hi● desire was to make there h●● continual abode all the days of his life.  
It may be conceived by ● natural man, and one th●● builds his happiness vpo● the pleasures of this life, th●● it was not wisdom in Daui● to desire to dwell in the melancholy Temple continually: but it may be said unto that carnallist, Thou deemest it to be a place of sadness and melancholy, which administereth to the true Children of God the most absolute joy, mirth, gladness, and consolation, and finally truest happiness.  
Carnal men in deed delight in vain aspects, and shows, moving to sin in Stages, theatres and the like, and think them therewith much cheered, and in short time therewith wearied: But the Temple of God, the heavenly Theatre, that is most glorious by the Divine presence, only seen by the sanctified mind, never wearieth the souls of such as delight in the living God; whose beauty David saw, as never satisfied with the contemplation of the glorious Majesty o● jehovah, whose beauty the more the Spiritual mind beholdeth in his word, his works, his favour, power and providence, the more is he moved with desire, to see more and more. And thinks no happiness comparable, to the happiness of a heavenly life.  
Much were the Disciples moved at the sight of Christ's transfiguration, in so much as they desired to have built there Tabernacles, to have enjoyed that blessed sight. Still to desirous was David, still to behold the beauty of the Lord, and to visit his holy Temple.  
Where God is truly heard, and duly called upon by a holy congregation, nay, by one particular faithful Christian, there appeareth the glory of God. There is the Ark of the Lord the presence of the mighty God of jaakob, whose glory filleth the Temple, which only the Spiritual man seeth with a supernatural eye. Though the carnal man bodily present, apprehendeth it not. Paul at his conversion saw God's glory but they that were with him, heard only a voice, but saw it not.  
Such beauty shineth in the hearts of the dear Children of God, by the operation, and illumination of the Holy Ghost, by whom Stephen saw the glory of God, in the heavens, and Christ sitting at his right-hand, which none 〈◊〉 can see, but such only a●are enlightened, who take such surpassing sweet delight, in the beholding the face of God, not only in the Word, wherein he is in part seen, but especially through faith, that their souls are even ravished, and as it were transchanged, by the splendour thereof, as it were into the Image of the glory of the only begotten Son of the Father. ●od commanding the light to shine out of darkness, shineth in our hearts, to give light of the knowledge of the Glory of God in the face of Jesus Christ.  
Let us therefore endeavour to exercise ourselves in purity and sanctity, cleansing our consciences from all counterfeit sincerity, and labour to become in deed, such as we would seem to be; And not to neglect the visiting of the material Temple, to hear the Word of GOD, and to pray unto him, if we hope to be happy; for there is none happy, but they whom GOD loveth, and who love GOD; if we love God, we will delight in him, to hear him often for our instruction, and confirmation of our faith; and to seek him by our prayers, for he is ready to be found of all them that are true of heart, who shall here behold his beauty, and hereafter enjoy his glory.   

A Prayer unto God, that he will prepare our hearts to the visiting of his holy Temple, to hear his Word, to pray unto him, and to praise him.  
GRant O most gracious Lord God, according to the riches of thy grace- that I may be strengthened by thy Spirit, in the inner man, that Christ may dwell in my heart by faith, and so my whole spirit, soul and body may be kept blameless, to the coming of the Lord jesus, for thou Lord knowest what I am by nature, a man unworthy to take thine holy Name into my mouth, or to come into thy presence, being inclynable to no good duty, but apt to every vanity.  
I come therefore unto thee heavenly Father, in the Name of jesus Christ thy Son, in whom thou hast promised to receive them, that sincerely seek thee, hear the voice of my petitions, O Lord, when I cry unto thee, and when I lift up my hands towards the mercy's seat of thy holy Temple, reject me not; unto thee O Lord, I lift up my soul, craving pardon for my sins, and that thou wilt admit me into the holy society of thy Saints, and that I may delight to dwell in thy holy Temple, under the shadow of thy protecting wings for ever.  
Let my heart be ever upright in thy Statutes, and faithful ever before thee, for thou hast pleasure in righteousness, and he is blessed in whose heart are thy ways; knit my heart unto thee, that I may fear thy Name; give me a holy desire to seek thee, and to walk ever uprightly as in thy presence.  
Endue me with thy Spiritual knowledge, & lead me by thy right hand, to thine holy Temple; show me thy glory, and thy beauty, that I may be comforted through thy presence. Open mine ears, that I may hear thee, and thy Word by thy holy Ministry; and prepare my heart to receive knowledge and understanding, and open my mouth, and fill it with thy praises, and let my prayers in thy Sons Name be acceptable unto thee.  
Show me thy way, and give me understanding, that I may learn thy Commandments, and walk in them.  
My hearts desire, Lord is to dwell with thee, to have the full & free fruition of thine house, and the place where thine honour dwelleth, that I may serve thee with a pure affection, and give thee praise in the congregation of thy Saints.  
Turn thy face unto me, O Lord, that I may see the beauty of thy countenance, and be changed into the same Image, by thy Spirit, and in the same Spirit, be admitted to visit thine holy Temple, with faith and assurance of thy presence, wherein I know is liberty and life, protection and plenty of all good things.  
Make my heart stable & unblameable before thee in holiness, that I may serve thee with a sincere and pure conscience, and undefiled, that I may not come into thine house only to be seen, and to seem serviceable, or dutiful unto thee; but may inwardly hunger & thirst for thy Word, the food of my soul, the bread of life, and imprint the same so effectually in my soul, that it may prove fruitful in ●ee, and that I may sh●w it in my 〈◊〉 holy conversation to thy Glory, that being filled with the comforts proceeding from the beauty of thy countenance; I may ever pos●sesse my soul in that peace which passeth all understanding, evermore reverencing thy glorious Majesty, that evermore fills both the heavens and the earth; fill my heart, O Lord, with thy Spirit, that I may draw near unto thee, and to thy Holy place, my strong Rock, to thee will I always resort.  
Make me to hear joy and gladness, and that I may more abound in hope, and be strengthened to every good work, through the power of the holy Ghost, by jesus Christ, my Lord and only Saviour.  
Lord increase my faith.   

The Conclusion.  
A Prayer for true happiness, which shall be consummate only in heaven.  
O Lord, what am I, the son of dust and ashes, that I should presume to come into thy presence, to seek and desire felicity and happiness, here in this wilderness of so many vanities, miseries, and troubles, as are among the children of men? As for me, Lord, thou knowest whereof I am made; thou remember'st that I am but dust, what happiness therefore, Lord, can I look to obtain here, where sin dwelleth in my mortal body; and by sin I offend, and displease thee, and in thy displeasure is death?  
O prevent me Lord, therefore, from sinful feeding my foolish mind with false felicity, as to repose my happiness in the things of this life, in health, riches, honour, beauty, carnal friends, worldly wisdom, pleasures, delights, & ease, which are not worthy, in respect of true happiness in deed, to be the least esteemed.  
Give me therefore here, O Lord, even in this life, an entrance into true happiness; send forth thy Spirit, and breath life into my dead soul; transform me into thine own image, from glory to glory, by thy Spirit; withdraw me from delight in the vanities of this life: for as long as I delight in the pleasing things of this world, I am far from happiness; and it lies not in my power to restrain my heart from that which naturally I affect: I cannot subdue the corruption of mine own nature; but that which is impossible to me, is possible with thee, declare therefore thy great power in mercy upon me.  
I am by nature wretched, & miserable, and poor, and naked, a most unhappy man; yet such is my blindness, that I see it not: I feel not mine own unhappiness, Lord remove that darkness from me, and grant, that seeing, I may see mine own error; and in hearing I may understand, and take the right way to felicity; work faith in my heart, that I may taste how gracious thou art, in working in me a new heart, a new mind, and new affections, holy and heavenly, the beginning here of happiness to come.  
Make me to feel the peace of a good conscience; let my faith be seen through obedience unto thee; let me feel in my soul through faith the merits of thy Son, working the assurance of the remission of my sins, and assured hope of the enjoying of my final felicity, and endless happiness in heaven.  
None are truly happy or blessed, but such as thou dost choose, & cause to come unto thee; for none can come unto thee, but whom thou callest, and they only are justified; & whom thou justifiest, them wilt thou glorify; and whom thou glorifiest, are, and none else, truly happy.  
Carry me therefore, gracious Lord, carry me by the wings of thy mercy, and by the strength of thy favour in Christ my Saviour, into that heavenly Canaan, the inheritance of them that are in Christ jesus, elected to salvation.  
Let me, even here in this base outward form of an unhappy man, behold thee through faith in thy word; let me behold thy face in righteousness: for in the lively beholding of thee, is the fullness of joy, and highest happiness in this life.  
O that the time would therefore speedily come, wherein I being dissolved, may see thee my Saviour face to face, when this my mortal body shall be quickened, and made like unto thy glorious body: for I know, thou wilt keep unto the end, that which I have committed unto thee, both my soul and body to be glorified and made happy, though I yet see not what I shall be: and therefore when thou wilt, I will willingly lay down my life, and commit my soul unto thee, my God, through jesus Christ, as unto my most faithful Creator, and loving Redeemer; to whom with the holy Ghost be all glory for ever. Amen.  

The consummation, and full perfection of our happiness, shall be  
When we shall be made partakers of the divine Nature, 2. Pet. ●. v. 4.  
When Christ shall transform our base bodies, that they may be like the glorious body of Christ, Phil. 3. v. 21.  
When she shall perfectly enjoy those things, which eye hath not seen, nor the ear heard, nor ever entered into the heart of man to conceive, which God hath prepared, for them that love him. 1. Cor. 2 11.9.   
Who then, or what shall separate us from the love of Christ, in and by whom we have firm hope to attain unto this so great happiness? neither tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor the sword, Romans 8. verse. 35. Which God, for his Christ's sake grant, to whom with the Holy Ghost be ascribed all glory for ever. Amen.    

The principal things contained in this Book.  

A Meditation, or Consultation, what are the best things that men in this life should principally aim at, to attain unto highest happiness, etc. Fol. 1.  
A motive to Prayer against the temptations of Satan, etc. 18  
A Prayer for God's holy assistance against Satan. 23.  
A Meditation, to stir us up, when we are unapt to pray. 29.  
A Prayer to God, for the help of his holy Spirit, and other blessings spiritual, and corporal, etc. 35.  
A motive, to begin the day with Prayer. 54.  
A Prayer fit to be used every morning. 57  
A motive to Prayer, before a man 〈…〉. 65.  
A Prayer for a man, before he goes to hi●●●ghtly rest. 70.  
A most comfortable encouragement to all poor and distressed men to undergo whatsoever trouble with patience, etc. and may serve as a motive to some prayers that follow, viz. 77.  
A general Prayer, in whatsoever troubles and affections, with a confession, that sin is the cause of them. 103  
A Prayer for a man hindered by 〈…〉 kind of 〈…〉 lawful take, etc. 114  
A consideration, or consultation, touching the estates and conditions of several men, etc. necessary for all men that hope of any blessing upon their labours, Travels, Professions, Arts, Trades, or Jmployments. 124  
A Prayer, that God will bless and prosper our labours and endeavours in whatsoever calling. 139  
A Prayer for a man whose Calling requireth Journeys by land, or sea. 149  
A motive to a Prayer for patience in godly Parents, that are afflicted in mind for the disobedience▪ and ungodly lives of their children, etc. 150  
A Prayer for the reformation of ungodly and disobedient children, and for patience in Parents, etc. 166  
A Christian encouragement, to all that fear God, act to be 〈◊〉 at the threats, 〈◊〉, and policies, of whatsoever enemies, etc. To which is added a Prayer for God's holy protection and defence of his, in whatsoever danger. 173  
A Prayer to God, that he will defend us from our strongest enemies, with Thanksgiving to God for our former deliverances. 189  
A necessary motive to stir us up to a holy desire to resort to the Temple of God, to pray unto him with the Congregation, and to hear his Word. etc. 198  
A Prayer to God, that he will prepare our hearts to the visiting of his holy Temple, to hear his Word, to pray unto him, and to praise him. 219  
A Prayer for true happiness▪ which shall be consummate only in heaven. 226   
FINIS.