An eye to Heaven in Earth.  
A Necessary Watch for the time of Death, consisting in Meditations and Prayers fit for that purpose.  
WITH The Husband's Christian counsel to his Wife and Children, left poor after his Death.  PSAL. 65. 4. 
Blessed is the man whom thou choosest and causest to come unto thee: he shall dwell in thy Courts, and be satisfied with the pleasures of thine House, even of thine holy Temple.  PSAL. 116. 15. 
Precious in the sight of the Lord is the death of his Saints.  
LONDON Printed by W. Stansby for Richard Meighen, and are to be sold at his shops at Saint Clement's Church over against Essex house, and at Westminster Hall. 1619.   

1. januarie called of the Latins, januarius. ●ath 31. days. Grecians. Gamelion. Hebrews, Tebeth, and is their 10. month.  
1 A Calends.  2 b  The first day of this month Christ was circumcised, Luk. 1. 21. The tops of the mountains appeared unto Noah, Gen 8. 5. The Israelites put away their wives, Ezra. 10. 16. 3 c 
Nones of ja. 


4  
3     4 d  5 e  6 f Day before the N. 7 g Nones of januar. 8 A  9 b  The 5. of this month word was brought unto Ezechiel the Prophet, that the City jerusalem was smitten, Ezechiel 33. 21. 10 c 
Idus of januarie. 


8  
7  
6  
5  
4  
3     11 d  12 e  13 f  14 g Day before the Id. The sixth of this month Christ was worshipped of the wise men, Mat. 2. 1. etc. baptised, Mat. 3. 15. turned water into wine, joh. 〈◊〉. 1. etc. as testifieth Epiphanius. 15 A Idus of Januarie. 16 b  17 c  18 d  19 e  20 f  The 10. of this Month Nabuchadnezzar, King of Babel, moved thereunto by the rebellion of Zedechiah, besieged jerusalem most fiercely, as may appear 2. Kings. 25. etc. jer. 52. 4. Also Ezechiel was willed to utter his parable, Ezech. 2. etc. 21 g  22 A 
Calends of February. 


17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     23 b  24 c  25 d  26 e  27 f  28 g  29 A  Paul called, and converted the 25. of this month, Acts. 9 3. 30 b  31 c Day before the Calends of Feb.  
Festival days in this month be Circumcision the first day. epiphany the sixth  
2 February, called of the Latins, Februarius. hath 28 days unless it be year Bissextil, and then 29. Grecians, Elapheb●liō. Hebrews, Shebat. and is their 11. month.  
1 d Calends. The first of this month Mose▪ repeated the Law unto the children of Israel, Deut. 1. 3. 2 e 
Nones of Februar. 


4  
3     3 f  4 g Day before the N. 5 A Nones of Februa. The second of this month our Saviour was presented to the Lord, and Marie purified, Luke 2. 22. 6 b  7 c  8 d 
Idus of Februar. 


8  
7  
6  
5  
4  
3     9 e  The ninth of this month, Noah 40. days after he had seen the tops of the mountains, sent out of the Ark a Raven, & afterward a Dove which returned, Goe 8. 6. etc. 10 f  11 g  12 A Day before the Id. 13 b Idus of Februar. 14 c  15 d  The 15 of this month, the jews spend merrily together, for that the Spring of the year doth enter then, as they think. 16 c  17 f  18 g  19 A  20 〈◊〉  The 16. of this month, Noah the second time sent out a Dove, which returned with an Olive branch in her bill, Gen. 8. 10. 21 c 
Calends of March. 


17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     22 d  23 e  24 f  25 g  The 24. of this month, Zechariah was commanded to prophecy, Zechary 1. 7. Mathias was elected into the number of the Apostles, Acts 1. 26. 26 A  27 b  28 c  29 d Day before the Calends of March.     
Festival days in this month be the 2. called the Purification of Saint Marie. The 24. which is Saint Mathias day.  
3. March called of the Latins, Martius. hath 31. days, Grecians, Mowichyon, Hebrew, Adar: and is their 12. month.  
1 d Calends. The Temple of jerusalem was finished the 3. day of this month, Esra. 6. 15. In the 1. of Esdr. 7. 5. it is said to be the 23. of this month. 2 e  3 f 
Nones of March. 


6  
5  
4  
3     4 g  5 A  6 b Day before the N. The tenth of this month, Christ was advertised that Lazarus was sick. joh. 11. 3. 7 c Nones of March 8 d  9 e  A feast was celebrated among the jews, for the overthrow of Nicanor, the 13. of this month 2. Mac. 15 37 Also upon the same day all the jews under Ashuerosh were commanded to be put to death, Esth. 3. 13. upon the same day the jews had a privilege given them to slay all their enemies. Est. 8. 12. This day also the jews solemnized for their joyful deliverance, Est. 8. 17. 10 f 
Idus of March. 


8  
7  
6  
5  
4  
3     11 g  12   13 b  14 c Day before the Id. 15 d Idus of March. 16 e  17 f  18 g  19 A  20 b  21 c  22 d 
Calends of April. 


17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     23 e  The 14. day of this month was called of the jews, Mardocheus day, 2. Macc. 15. 37. also Purim, as may appear Esth. 9 vers. 21. 26. 24 f  25 g  26 A  27 b  28 c  The 15. also is another day of Purim, Est. 9 21. 29 d  30 e  The 16. of this month Lazarus was raised from the dead, john 11. 43. 31 f Day before the Calends of April.     
This month hath one festival day called the Annunciation of Saint Marie, celebrated the 25. of this month.  
4. April called of the Latins, Aprilis. hath 30 days Grecians, Thargelion. Hebrews, Abib or Nisan, and is their 1. month  
1 g Calends. The first of this month Noah uncovered the Ark, & saw earth, Goe 8. 13. Moses reared the Tabernacle, Exo. 40. 2. 17. the Temple began to be sanctified, 2. Ch. 29. 17. 2 A 
Nones of April. 


4  
3     3 b  4 c Day before the N. 5 d Nones of April. 6 e  7 f  The 10. of this month the children of Israel passed thorough the river ●ordan on dry foot, josu. 4. 19 the Paschal Lamb was chosen, Exo. 1 23. 8 g 
Idus of April. 


8  
7  
6  
5  
4  
3     9 A  10 b  11 c  12 d Day before the Id. The ●3. of this month the edict of King Abashuerosh came out for the murdering of the jews, Esth 3. 12. 13 c Idus of April. 14 f  15 g  16 A  The 14 of this month the Passeover was kept Exo. 12. 6. Levit 23 5. jos. 5. 10. 17 b  18 c  19 d The 15. of this month the Israelite, departed out of Egypt. Numb 33. 3. 20 e  21 f 
Calends of May. 


18  
17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     22 g  The 16. of this month Hezekiah made an end of sanctifying and purging the Temple, 2 Chron. 29. 17. 23 A  24 b  25 c  26 d  The 18. of this month the childien of Israel walked on dry land through the midst of the red sea, Exod. 14 19 27 e  28 f  29 g  30 A Day before the Calends of May. The 24, Daniel saw his vision, Dan. 10 4.     
The 25. of this month the feast of S. Mark is observed.  
5. May, called of the Latins, Maius. hath 31. days. Grecians, Scri●ophorion. Hebrewes, Liar, which is their 2. month.  
1 b Calends. The first of this month Moses was commanded to number the children of Israel, Numb. 1. 1. etc. 2 c  3 d 
Nones of May. 


6  
5  
4  
3     4 e  5 f  The 5. of this month, Christ is thought to have ascended up into heaven, Mar. 16. 9 Luk. 24. 51. Act. 19 They which could not keep the Passeover at the day appointed by the Lord, were willed to celebrate the same the 14. of this month, Nu. 39 v. 10. 11. So did the Israelites at the commandment of King Hezekiah, 2. Ch. 30. 15. 6 g Day before the N. 7 A Nones of May. 8 b  9 c  10 d 
Idus of May. 


8  
7  
6  
5  
4  
3     11 e  12 f  13 g  14 A Day before the Id 15 b Idus of May. 16 c  17 d  The 16. day, Manua reigned from heaven, Exod. 16. 14 18 e  19 f  The 17. day Noah entered the Ark, and the flood began. Gen. 7. 11. 13. 20 g  21 A  22 b 
Calends of june. 


17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     The 22. fire from Heaven consumed such as murmured against the Lord, Nu. 11. 23 c  24 d  25 e  The 23. the Israelites with great joy triumphingly entered into the Castle of jerusalem, 1. Mac. 13. 51. 26 f  27 g  28 A  29 b  Noah, the 27. the wate● being dried up, came forth of the Ark, Gen. 8 14. etc. 30 c  31 d Day before the Calends of june  
The first of this month is usually celebrated for the feast of Philip and jacob.  
〈◊〉. june, called of the Latins, lunius. hath 30. days. Grecians, Ekat●mb●i●n. Hebrews Sivan which is their third month.  
1 e Calends. The first coming of the children of Israel unto mount Sinai was the 1. of this month, where they abode 11. months, and 20. days, in which time all those things were done, recorded in Exod. cap 19 1. etc. 2 f 
Nones of june. 


4  
3     3 g  4 A Day before the N. 5 b Nones of june. 6 c  7 d  8 e 
Idus of june. 


8  
7  
6  
5  
4  
3     9 f  The sixth of this month Alexander that mighty Monarch of the world was borne, of whom Dan. c. 11. 3. doth promphesie. Also on this day that famous temple of Diana in Ephesus, numbered among the 7. wonders of the world, was set on fire by Herostratu. The jews likewise kept their feast of Pentecost on this day. 10 g  11 〈◊〉  12 b Day before the Id 13 c Idus of june. 14 d  15 e  16 f  17 g  18 A  19 b  20 〈◊〉  21 d 
Calends of july. 


18  
17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     22 e  The 23 of this month the first edict came out for the safety of God's people the jews, against Haman, and the rest of their enemies, Esther 8, 9 23 f  24 g  25 A  26 b  27 c  28 d  The 29. of this month the Ark of Noah through the increase of waters was lifted up from the earth, Gen. 7. 12. 29 e  30 f Day before the Calends of july.        
Festival days in this month, are the 24. which is the feast of S. I●●. Baptist. 29. which is S. Peter's.  
7. july, called of the Latins, julius. hath 31. days. Grecians, Metageitmon, Hebrews, Thamus, being their 4. month.  
1 g Calends.  2 A  The 5. of this month Ezechiel saw his visions. Ezech. 1. 1. 3 b 
Nones of july. 


6  
5  
4  
3     4 c  5 d   6 e Day before the N. The 6. of this month the Capitol of Rome, counted one of the 7. wonders of the world, was burned: and the mirror of Christian Princes King Edward the sixth, died the sixth of this month, Anno ●553. 7 f Nones of july 8 g  9 〈◊〉  10 b 
Idus of July. 


8  
7  
6  
5  
4  
3     11 c  12 d  13 e  14 f Day before the Id.  15 g Idus of july.  16 A  The 9 of this month jerusalem, after it had a long while been besieged by Nabuchadnezzar, was taken, jer. 39, 2. 17 b  18 c  19 d  20 e  21 f   22 g   23 A 
Calends of August. 


17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     The 〈◊〉. of this month, julius Caesar, the first Roman Emperor was borne. Of him is this month called july. 24 b  25 c  26 d  27 e   28 f  The 18. of this month, the Egyptians begin their year, Plin. lib. 8. cap. 47. 29 g  30 A  31 b Day before the Calends of August.   
The 25. of this month is the feast of S. james the Apostle: and upon this day K James was crowned King of England. 1●●3.  
8. August, called of the Latins, Augustus. hath 31. days. Grecians, Boedromion. Hebrews▪ Ab, which is their 5. month.  
1 c Calends.  2 d 
Nones of August. 


4  
3     The first of this month, Aaron, 40. years after the children of Israel were come out of Egypt, died on mount Hor, Num. 33. 38. Also on this day Ezra with his company came out of Babel unto jerusalem, Ezra. 7. 9 3 e  4 f Day before the N. 5 g Nones of August. 6 A  7 b  8 c 
Idus of August. 


8  
7  
6  
5  
4  
3     9 d  10 e   11 f   12 g Day before the Id The 7. of this month Nabuchadnezzar burned the house of the Lord, and ●l jerusalem. 2. King. 25. 8. 9 13 A Idus of August. 14 b  15 c  16 d   17 e   18 f  The 10. of this month, some think jerusalem to have been burnt by the Babylonians, jerem. 52. 12. josephus (lib. 5. cap. 26.) said it was burned afterward by the Romans the same day. Therefore do the jews on this day observe a most strait fast, and go barefooted, and sitting on the ground, read twice over the Lamentations of jeremy. 19 g  20 A  21 b 
Calend. of Septemb. 


18  
17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     22 c  23 d  24 e  25 f  26 g  27 A  28 b  29 c  30 d Day before the Calends of Sep. 31 e   
The 2●. of this month is usually called S. Bartholomew's day.  
9 September called of the Latins, September. hath 30. days. Grecians, Maimacterion. Hebrews, Elul, which is their 6. month.  
1 f Calends.  2 g 
Nones of Septemb. 


4  
3     The first of this month Haggai the Prophet began to prophecy, Hag. 1. 1. 3 A  4 b Day before the N. 5 c Nones of Septemb.  6 d   7 e  The sixth of this month Ezechiel saw another vision Ezec. 8. 1. 8 f 
Idus of Septemb. 


8  
7  
6  
5  
4  
3     9 g  10 A   11 b   12 c Day before the Id.  13 d Idus of Septemb. The 7. of this month our late most noble Queen Elizabeth was borne at Greenwich, Anno, 1533. 14 e  15 f  16 g  17 A   18 b   19 c   20 d  The 8. of this Month, Anno, 73. jerusalem was utterly with fire and sword destroyed by Titus the Emperor▪ joseph. lib. 7. cap. ●6. 21 e 
Calends of Octobe● 


18  
17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     22 f  23 g  24 A  25 b   26 c   27 d   28 e  The 25: of this month, Nehemiah finished the walls of jerusalem, Nehem 6. 15. 29 f  30 g Day before the Calends of October.  
Festival days in this month be. the 21. S. Matthew. 29. S. Michael.  
10. Octob called of the Latins, October. hath 31. days. Grecians, Pianepsion. Hebrews, Thisr●, and is then 7. month.  
1 A Calends. The 1. of this month the jews celebrated the feast of Trumpets, Leuit. 23 24 the later jews call this day the beginning of the new year. 2 b  3 c 
Nones of October. 


6  
5  
4  
3     4 d  5 e  6 f Day before the N. jerusalem, after it had been possessed of Christian Princes 88 veeres through mortal dissension came into the hands of the Saracen, Ann. 1●87. 7 g Nones of October 8 A  9 b  10 c 
Idus of October. 


8  
7  
6  
5  
4  
3     11 d  12 e  The 3. of this month some hi●ke the jews fasted for the death of Gedaliah▪ whereby occasion was offered to bring them again into the miserable servitude of the Egyptians, 2. King. 25. 25. jerem. 41. 1. 2. etc. 13 f  14 g Day before the Id 15 A Idus of October 16 b  17 c  18 d  19 e  20 f  The 10. of this month the feast of reconciliation was kept, Leuit. 23. 27. So did the year of jubilee every fifty veer begin as on the same day, Leuit. 25. 9 21 g  22 A 
Calends of November. 


17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     23 b  24 c  25 d  26 e  The 15. of this month the jews observed the feast of Tabernacles 7. days together, in memory of the Lords protecting them i● the desert, Leuit. 23. 34. 27 f  28 g  29 A  30 b  31 c Day before the Calends of Novemb.  
Festival days in this month are, 18. day, S. Luke, 28. Simon and jude.  
11 November called of the Latins, November, hath 30. days. Grecians, Authesterion. Hebrews, Mar●esuam, their 8. month.  
1 d Calends. The third of this month Constantius the Emperor, Son to Constantinus the great, departed out of this world, An. 364. Hist tripart. in the end of the fifth book. 2 e 
Nones of Novemb. 


4  
3     3 f  4 g Day before the N. 5 A Nones of Novem. 6 b  7 c  The tenth of this month An. 1483. D. Martin Luther was borne in Islebia. 8 d 
Idus of Novemb. 


8  
7  
6  
5  
4  
3     9 e  10 f  The 15. of this month was made a new holiday by jeroboam without the commandment of God, whereupon he committed most ●icked Idolatry in Dan and Bethel: but he remained not long unpunished, nor his people unplagued for the same, as may appear, 1. Kin. 12. verse 32. 33. 1. King. 13, 1. 2. etc. 11 g  12 A Day before the Id. 13 b Idus of Novemb 14 c  15 d  16 e  17 f  18 g  19 A  20 b  21 c 
Calends of Decemb. 


18  
17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     22 d  Queen Elizabeth began happily to reign for the advancement of the Gospel of our Saviour Christ▪ the 17. of this month. 1558. 23 e  24 f  25 g  26 A  27 b  The 18 of this month Titus the Emperor most cruelly executed to death a great number of the jews, joseph. lib. 7. cap. 10. 28 c  29 d  30 e Day before the Calends of Decemb.     
Festival days in this month are the first day. The feast of All Saints. The 30. and last day, Saint Andrew the Apostle.  
12. December called of the Latins, December. hath 31 days. Grecians, Pos●idon. Hebrews, Sisleu, and is their 9 month.  
1 f Calend. The 15. of this month Antiochus placed an abominable Idol upon the altar of the Lord, 1. Macc. 1. 57 2 g 
Nones of December. 


4  
3     3 A  4 b Day before the No. 5 c Nones of Decemb. The 20 of this month Esdras exhorted the Israelites to put away their strange wives, 1. Esd. 9 5. 6. etc. 6 d  7 e  8 f 
Idus of Decemb. 


8  
7  
6  
5  
4  
3     9 g  The foundation of the second Temple was laid the 24. of this month. Hagg. 2. vers. 11. 19 10 A  11 b  12 c Day before the Id. 13 d Idus of December. The 25. of this month our Saviour Christ was borne of the Virgin, the year after the world's creation, 4018. On which day also Antiochus Epiphanes entered into jerusalem with a mighty army, ●●poiled the same, jos. lib 21 c. 16. On this day he profaned the altar of the Lord, 1. Macc. 1. 62. which day also the jews kept holy, because thereon the Temple was purged from idolatry. 1. Mac. 4. 59 14 e  15   16 g  17 A  18 b  19 c  20 d  21 e  22 f 
Calends of januarie. 


19  
18  
17  
16  
15  
14  
13  
12  
11  
10  
9  
8  
7  
6  
5  
4  
3     23 g  24 A  25 b  26 c  27 d  28 e  The 28. of this month Herod caused the poor Innocents' to be murdered, thinking thereby to have slain Christ, Mat. 2. 16. etc. 29 f  30 g  31 A Day before the Calends of januar.     
Festival days in this month are the 21. Thomas Apost. 25. The Nativity of Christ. 26. S. Steven 27. john the Emang. 2●. Innocents', called commonly Childermas day▪  
¶ A rule to know how many days be contained in every month in the year.  

Thirty days hath November,  
April, june, and September.  
The rest have thirty and one,  
Except it be February alone,  
Which always hath twenty eight mere,  
When it is no Bisextile or Leap year.   
¶ A note of the Months, weeks, days and hours, throughout the whole year.  
The year containeth Months 12. Hours 69478 Weeks 52. Days 365.  
Day Natural, hath 24 hours. Artificial. 12  
¶ Almanac for ten years  
The year of our Lord. The prime. Sundays letter. Leap year. Ash wednesday the first day of Lent. Easter day. Whitsunday. 1615 1 A  Feb 22. Apr 9 May 28. 1616 2 G F Feb. 14 Mar. 31 May 19 1617. 3 E  Mar. 7. Apr. 20. june 30 1618. 4 D  Feb 18. Apr. 5. May 24. 1619 5 C  Feb. 10 Mar. 28. May 16. 1620 6 E A Mar. 1 Apr. 16. june 4. 1621. 7 G  Feb. 14. Apr. 1. May 20. 1622 8 〈◊〉  Mar. 6 Apr. 21. june 9 1623. 9 〈◊〉  Feb. 16 Apr. 13. june 1. 1624. 10 D C Feb. 11. Mar. 28. May 16.   

TO THE RIGHT HONOURABLE SIR Henry Hobart Knight and Baronet, Lord chief justice of the Common Pleas, CHANCELLOR to Prince CHARLES, and to the rest of that honourable Society of his highness Commissioners of Revenues Prosperity in this life temporal, and blessedness in that which is Eternal.  
IF it should be demanded (Right Honourable) why I would adventure to undertake a matter of this subject; so far (in opinion) differing from my ordinary employments: It may please you to conceive, that it is not altogether contrary to my public profession, as being a Christian, though no professed Divine: and therefore may stand with my ordinary worldly travails. For I am not ignorant, that every man is bound, to endeavour, in his function of this present life, to seek the means, to know, and to attain unto the life to come. And what I have done in this, I may truly say I have done it only, (with earthly, and corporal) to entermixe and increase my spiritual consolation and comfort; by these private, (though weak) Meditations: Not purposing to have exposed them to the variable censures of exquisite wits, whereunto I know they are now subject: But that some of impartial judgement (as I hold them) having an accidental view of them, thought it not unfit (weak as they are) that they should be made public: for the moving of others, to a consideration of their frail estates, being all subject to one and the same mortality; as also in the course of their lives, to the like censure of their doings, and execution of their vocations in this present life; which reasons, I trust, may excuse both mine undertaking and the publishing of these my weak Meditations.  
I may also be demanded how I could presume, to make choice of your Honourable Patronages, of a work so weak, and unworthy. It may please you also to conceive, that they more properly belong unto your Honours (as being my labours) then to any other: especially for that I am subject in account, unto that Honourable Table, of mine employments, principally undertaken by your directions and commands: And for that your employments require not the total allowance of time, which (to my little profit) I find myself to have; I can no better expend the idle interims of the rest of my liberty (my duty and care, to answer your expectations in my service, duly respected and performed) then to seek mine own satisfaction, in that which immediately concerneth not your ordinary employments: But my future account of another service, enjoined me by another Master. And although it be true, that, a man cannot serve two Masters, God and Mammon: he may yet serve GOD and Man: But in several respects; God in Spirit and Truth: And Man in Love, and faithful execution of his vocation: And he that so serves the one, as he neglect not the other; He is that faithful servant of that one, that shall reward him here with an invisible gratuity, peace of conscience: and of that other, who shall recompense him with a competent temporal salary. This is that golden mean, which whoso keeps (be he of highest or lowest function in the world) wades safely between the two extremes: for, he that so serves Man, as he neglects God: Or so serves God, as he is no way serviceable to the Church or Commonweal, serves rightly neither God nor man.. For, as GOD created Man for himself, as touching his spiritual: so hath he enjoined labour for man, as touching his corporal part. And both these may be performed (and aught) by every man, without exception, according to his calling: Nay, one stands not without the other: But the one is performed the better for the other: for, without serving of God, no blessing is obtained, & without Gods blessing, corporal labours neither prosper, nor profit man: and without an honest calling duly and truly executed, God nor Man is rightly served. Therefore I, (though I come far short of perfection in either) do endeavour with unfeigned desire, so to walk and work, as I may perform my duty to both: Humbly requiring your Honours to show the like mind towards me, as doth my heavenly Master, namely, to accept the Will for the Deed: So shall I think myself happy in my reputed unhappiness, and endeavour to bestow the residue of mine unpleasant pilgrimage, as near as I can, to the discharge of my duties and services to GOD and Man; Recommending your Honours to GOD, myself to your service, and this silly Pamphlet unto (though unworthy of) your perusalls.  
At my house at Hendon, the 10. of April. 1619. Your Honours in all service ready to be commanded, IO. NORDEN.   

A most necessary and pathetical MEDITATION & CONFESSION of man's miserable estate by nature: And of his restoration by the death of Christ; with many necessary Petitions concerning this life, and a happy death, fit for men of whatsoever estate or quality often to ruminate.  
IDoe acknowledge & confess unto thee, most merciful God, and loving Father, that I am in thy sight, a most miserable and wretched sinner, aswell by the original corruption of my nature, as by the continual course of my sinful life, wherein (I cannot but confess) I daily transgress and break thy most holy Commandments. The thoughts of my heart are only evil evermore; The words of my mouth are often profane, and all mine actions evil, whereby I acknowledge myself, to have worthily deserved thy fierce and just indignation, and consequently, mine own fearful condemnation. And were it not that thou art a God most merciful and truly gracious, full of compassion, forbearing long to punish sinners, I had perished through thy just judgement long agone, even in my youth; for, as soon as I was able to speak, though understanding little, I endeavoured to excuse my childly errors with untruths, falsehood, & lying; growing to man's estate, and to the ability to act greater sins, I omitted no one forbidden vanity offered to any of my senses, but greedily embraced it; and as I increased in years, and in strength to sin, so did I increase in committing wickedness; neither reverencing thee, nor seeking to know thee, or to obey thee according to my duty, but rebelled against thee and thy Laws, as if thy threats against sin and sinners, had been only to terrify and not to punish them: And thy promises of spiritual comforts and future happiness, had been only to withdraw me from my carnal delights (wherein I reposed all my felicity) persuading myself there was no danger in sin, nor reward for well-doing.  
Thus foolish was I, and ignorant by nature, showing that I had no original goodness in me, but corrupt in my conception, sinful in my birth, and wicked in my life; and consequently, the child of wrath.  
This mass of misery befell me by the fall of the first man ADAM, in whom I was first good, and pure, and righteous, and holy, like unto thee, O God of heaven: And had not Adam defaced that Image of sanctity in himself, I should have remained holy, as thou art holy for ever. But by his disobedience I lost in him all obedience towards thee, and became a Rebel like unto him, even in his loins, for, in him I was conceived in sin, and through the corruption of that my conception, I only bring forth iniquity.  
Being thus miserably cast down from glory to shame, from light to darkness, from sanctity to sin, from Heaven to Hell; to whom shall I appeal for relief? whose aid shall I crave for the obtaining of thy favour & love again? for, being deprived of thee, I am dead, being alive: if I die without thee, I die eternally: But, Lord, now I know thee, and whom thou hast sent, JESUS CHRIST; and I know, that in thy severe justice through him, thou remember'st mercy; and in thy fierce wrath, thou showest compassion, which in nothing appeareth so much, as in the performance of thy promise in sending thy Son, the Seed of the Woman, who according to thy Covenant hath conquered Satan, and trodden down the Serpent, by whom our first Parents were envenomed and stung unto death, and I in them: But now in and by that sacred Seed jesus Christ, that poisonous sting is removed, and all believers restored to life: Therefore, Lord jesus, thou Lamb of God, that takest away the sins of the world, have mercy upon me, take away my sins, wash me and make me clean, through thy blood, from all my filthiness, give me a lively faith to take hold of thy merits, and to depend upon thy promises of salvation: And that I may apply thy salutary death unto my sick and diseased soul, wounded by the dart of sin, and guilt of disobedience; set thy righteousness against my sins; and thine obedience, to my disobedience, cover me with the rob of thine own innocency, that the foulness of my deservings may be hidden from mine highly-offended God, who by promise will impute thy most absolute integrity to be mine, as he imputed and laid all the sins of Adam's posterity upon thee, as thine.  
Lord, now at the last, lighten mine understanding, purify my heart, sanctify my will, order all mine affections, and actions, and rectify so my conversation, as I may walk as thy truly adopted son, in holiness and true righteousness, and be kept ever blameless, until the glorious appearing of Christ my Saviour, in whose name I now come unto thee, most loving and merciful Father, beseeching thee for his sake, that I, feeling and confessing the heinousness of my sins past, and groaning under the burden of them, may feel the release and ease of them, in that I, through thy holy Spirit am assured and steadfastly do believe, that CHRIST my most loving Redeemer, hath borne the burden of them, even for me. Grant, dear Father, that I being assured hereof in my conscience, may be renewed in the inner man, through thy grace, that I may hate, detest, and abhor sin, and endeavour to live according to thy will all the days of my life.  
And for as much, gracious Lord God, as I must here continue, during thine appointed time, in this dangerous wilderness of many vanities, subject to many troubles, tried with many temptations, and compassed with many and infinite miseries and dangers: having of myself no succour, no defence, no safety, but in thine alone favour, power, and providence, I humbly pray and beseech thee, O merciful Lord God, to look down from heaven upon me, in mercy and loving kindness: Show me thy ways, teach me thy paths, lead me ever in thy Truth, and instruct me in the things that I ought to learn, and learn me how to practise, & to lead my life according unto the same, lest I follow vanities, and delight in sin; lest I fall into troubles, and there be none to deliver me; lest Satan prevail against me, and I fall from thee; and lest I fall into dangers, and perish in my miseries.  
Turn thy face towards me, O Lord, and cheer me with the brightness of thine amiable countenance, for when thou turnest thy face from me, I faint; and when thou hidest thy countenance, I fall fearfully. As long as thou art with me, I am safe; when thou leavest me, than troubles afflict me, enemies insult me, and triumph over me; I am then subject to all miseries: Satan with his temptations prevaileth, my corrupt affections mislead me, the world with vanities distract me, and I am not able to look up, my heart is cast down, my mind is estranged from all goodness, and my will is carried into all forbidden things. So that I am as a dead man, or rather no man, but the mere image of a man, in whom dwelleth neither right reason nor human understanding, a beast in thy sight.  
Hide not therefore thy face from me, O Lord, nor cast thy servant away in displeasure. Thou hast been ever, and in all things, my succour, leave me not now, O Lord, nor forsake me, O God of my salvation: But continue thy love and favour towards me, that I may again recover my spiritual strength, and be enabled to serve thee with a faithful, constant, and obedient heart, unto the end.  
In my necessity furnish me, O Lord, with all competent means for the maintenance of my present life and estate here, in plenty make me truly thankful, in want patient, in sickness be thou my Physician and heal me, and prevent Satan, that he in the time of my final visitation over charge me not, laying before the eyes of my weak conscience, my sins past; but arm me with the assurance of thy mercies, and with a lively hope of future glory with thee in the heavens. If enemies rise up against me to take away my life, my goods, or good name, preucnt them of their purposes, and make their counsels and practices like Achitophel's. If I be persecuted for the testimony of thy Truth, give me perfect knowledge, constancy, courage, and boldness, through a lively faith, to suffer what it shall please thee shall be laid upon me; In captivity, banishment, and whatsoever other trials, be thou ever near unto me, and ease me, relieve me and comfort me, and never lay more upon me than I shallbe able to bear; and in my troubles never leave me, nor for sake me, and let all things work for my comfort in thee.  
Bless and prosper unto me my vocation, give me wisdom and strength to execute the same, and that sincerely without corruption: let thine holy Angels go with me, take charge of me, and defend and prosper me in all my journeys, travails, labours, enterprises, and endeavours: And let my conversation be such, so upright, & unblamable, that the wicked have no just cause to carp at the course of my life. So will I give thanks unto thee, thy praise shall be in my mouth continually. The godly shall see it and rejoice: and I will publish thy goodness towards me, before the sons of men; and will tell how ready thou art, to help them that call upon thee: as for me I will confess that before I sought thee, thou offeredst thyself to be found of me; when I prayed unto thee, thou heardest me; when I came unto thee, thou reiectedst me not, but pardonedst my sins, and deliveredst me out of all my fear.  
Glory be to thy Holy Name, O gracious Lord God, in jesus Christ: and thy Name be ever glorified, my heart in thee comforted, my sins by thee covered, my necessities by thee truly relieved, a competent estate unto me by thee ever preserved, my hope in thee ever confirmed, and all mine undeserved enemies converted, or confounded.  
Make me wise, O Lord, to understand and consider my latter end, let my whole life be a preparation to death; and the meditation of death, the rule of my life: let me study to bring forth good fruits in mine age, and let my latter days be the days of my chief spiritual comfort, and mine obedience unto thee, more at the last then at the first, enable me so to walk in mine old age, as I may increase from strength to strength, that at the length I may appear with the rest of thy Saints, in that Kingdom of glory, which thou hast prepared for all them that love the appearing of thy Son our Lord jesus Christ, whose coming grant to be quickly, to finish these days of sin.  
AMEN.  
Lord evermore increase my faith, and multiply thy blessings upon me unto the end.   

An eye to Heaven in Earth. A necessary Watch for the time of death.  

MEDITATION I.  

A Meditation concerning Death.  
IT is a thing not seldom coming into my mind that I must die, & that I have but a short time to live: and that the Time, 
Death certain, the time uncertain.  when; the Place, where; and the Manner, how I shall die, is utterly unknown unto me: And that I shall come unto judgement, for all that I have done, or shall do in the flesh.  
These things I know, yet have I not learned what it is to die. To die, all men know, is the separation of the soul from the body: but what the soul and the body feel at the instant of separation, may be conjectured, but never uttered or conceived.  
I see men of all ages die, and that by sundry kinds of death, and no doubt, there is great difference of pains to the body, for every death is not alike tolerable, nor every human creature of like resolution and patience, which may something extenuate or aggravate the pain. And, no doubt, there is likewise great difference of the joy or grief of souls departing, for according to the life and death of the party, so is the soul in hope or horror, at the instant of separation: for the Angels 
Luk. 16. 22.  of God, or Satan, do attend the instant of time, to receive it, and to transport it to it place of divine appointment; and therefore is it sensible of present succeeding joy or pain; but in what degree of either, either hath, never any dying, by whatsoever death, returned to declare it.  
As touching the future joy and pain, the rich man 
Future joy, and pain in the extreme degree.  and Lazarus do in part show, both in the extreme degree, and so unspeakable, as they cannot be truly conceived nor expressed. And whether the soul be sensible of any earthly or material thing, in it passage from the body to it place (as some without warrant have dreamt) is needless to dispute; yet thus far I am bold to affirm, That the spiritual apprehension of the place whither it passeth, swalloweth up all sense, affection, and desire of visible creatures.  
I leave therefore to inquire and search into that which is no further revealed, than I have warrant to believe, and do only desire to be prepared, and to be ready when the time of my separation shall come. A conflict, no doubt, I shall feel in the approaching of death, between my body which is earthly, and my soul which is spiritual; howsoever, notwithstanding, they differ in condition, yet they are lovingly linked together, and 
Body and Soul lovingly linked.  therefore, undoubtedly, unwilling to be sundered: How, and whatsoever I feel, it shall be unto me (as is death itself) advantage.  
It cannot be avoided but a divorce must be, as testifieth the holy Ghost: It is appointed that all men 
Heb. 9 27.  shall die once. There is the separation, and that but once. It is not with the Soul and the Body, as it is between Man and Wife, who may admit a divorce, and yet be conjoined again: So cannot the soul, once severed from the body, unless by special miracle, as was that, that Christ wrought upon dead Lazarus; who, though he had been so long dead, as 
job. 11.  he stunk in the grave, yet Christ, by virtue of his Word, which was God, raised 
Io. 1. 1.  him, soul and body; so that he may be said to die twice; which was an extraordinary miracle to show the glory of God; as was also that of the Ruler's daughter, whom Christ 
Matt. 9 25.  made to live being dead: This was by the power of the great Prophet. And both Eliah and Elisha did the same thing by the power of the same God. 
1. King. 17. 22.  The first, in giving life to the dead son of the Widow of Sarepthah: the other, to the son of the 
2. Kin. 4. 35 Dying twice.  Shunamite Woman; these may be also said to die twice. But hath any man learned by their relations what it is to die? Or may a man by their examples presume, that though he die, he may yet revive again, as did the Soldier cast into Elishaes' grave? 
2. King. 13. 21.  And so by often dying, learn to die better? No, it is neither permitted nor necessary, to foreknow 
Not necessary to know the hour of death.  the moment of our natural death: for, the hour wherein are many minutes, and the minute wherein are many moments, as touching natural death, are equally as uncertain to man, as is the Hour, the Day, the Week, the month, the Year, of Christ's 
Time of the last judgement unknown.  coming to judgement, which, that he will come, is as certain as death: but, as touching the time of the consummation of all things, Christ, as he was man, 
Mar. 13. 32  confessed, he knew not the time, yet was no earthly thing hid from him, no not the thoughts of men. But that Day is concealed in the general, as the hour of man's death in particular; only to make us, and to keep us in such a continual obedience, as if death should suddenly steal upon us, we may be ready to embrace him, in what manner soever he should execute his severity upon us.  
Whereby I learn, that, as I tender mine own safety: So I should prepare me for that, and to that, which come it sooner or later, cannot be avoided.  
It is then the principal point of divine Wisdom, to learn and to practise to live well: for without a godly life, I cannot willingly 
A good life must precede a happy death.  and comfortably embrace death, which can never be evil, if a good life have gone before. As I shall die, so shall I rise: If I die justified, I shall rise to be glorified.  
To live well, as some account it, wealthily; is not well. And to die rich, is not to die righteous; for so should the rich Glutton have been carried into Abraham's bosom, with, 
Luk. 16. 22. 23.  or before poor Lazarus.  
The condition of worldlings, no doubt, is glorious, were it good & pleasant, were it truly profitable. It is high in conceit, but not as it is taken, true happiness. It is no higher than the Eye can see: It consisteth but of the Earth and earthly things. The Swine thinks his condition happy, yet only noozels' in the Earth, for Apples and Acorns, never looking to the Tree from whence they fall: So do Worldlings wallow in all carnal care, how to become great and glorious in this life: seldom or never 
Difference between God's children and worldlings  looking up, with the Eye of Faith to him, from whom and from none else cometh the riches that maketh a man blessedly happy. Contrary, is the condition of the Child of God, who loves God in fear, and fears him in love: accepting every small gift as a great measure of his bounty: resting content with whatsoever God will vouchsafe to bestow on him, living in the world but dead to the World, following with diligence and truth, his Vocation, be it never so base and contemptible; receiving with thankfulness to GOD, whatsoever he enjoyeth in this life, not setting his affection upon that which the World loveth, but affecteth whatsoever he hath for his sake that gives it, having the Eye of his sanctified Soul always, and in all things in prosperity, in adversity, in health, in sickness, in peace and persecution, in fullness and in want, and is always conversant (as it were) in Heaven, desiring to be dissolved, 
Phil. 1.  to be with Christ. These are the pleasures of that life that precedes a happy death.  
My desire therefore, 
A Christian resolution.  and continual endeavour shall be to learn, and my care to practise the life and conversation of a lively Christian, in continual filial obedience, not after the flesh in show only, but after the Spirit in Truth; not for the body only, as doth the beast that perisheth, but for the Soul, which being safe, the body cannot finally perish; and safe I cannot be in soul or body, unless I live in Christ, and Christ 
Gal. 2. 20.  in me: for I now find that, as long as I lived without Christ, I did but live in show, as the Angel of Sardis, 
reve. 3. 1.  who had the name to live, but yet was dead: so I, though I lived and breathed, and had a natural being, yet was I dead spiritually without him, as the wanton Widow, that was 
1. Tim. 〈◊〉.  dead while she lived. But by the Spirit of Christ, I am now again made alive, desiring to live in him; he is life in deed: to walk in him, he is the true way indeed, 
john 14. 6.  and to believe in him, he is truth in deed.  
My former learning to live was in carnal liberty, 
What it is to live carnally.  which I now find to be but foolishness, falsehood and deceit. I now seek to learn to live according unto Christ, though late, though it be the very evening of my day being called unto, and if I do persevere in my labour, according unto my duty, I doubt not but to receive my penny, as well as if I had 
Matt. 20. 9  carried the burden of the whole day of my life: for, he that calleth me into his Vineyard, is truly bountiful, and respecteth not the 
God is bountiful without our merit.  quantity, but the quality of my work: not how much I do, but how well and willingly I do it, for, he rewards none for merit but in mercy. And now finding myself, to be, not only in the way, but near unto the end of my day, I desire so to finish it, as I may live in him unto the end, that is life eternal: that as he is eternal, I, beginning here to live in him, I may live eternally with him, in Heaven after this death. And therefore I do heartily abhor the life that I have led without him, desiring now a right preparation, so to lay down this mortal body, as it may be taken up and raised by the virtue of Christ's Resurrection, at the coming of him in the Clouds: and in the mean season I desire so to walk in my spiritual part, as in his time also he may again receive it, that gave it: for, I know that if my 
2. Cor. 5. 1, 2  earthly house be destroyed, I have a building of God, an house not made with hands, but eternal in the Heavens. And through the mercy of God in Christ, I shall then remain for ever in Abraham's 
Luke 16. 23  bosom, the Paradise of God, a new and spiritual jerusalem.  
I confess, I ground not 
Our merit God's mercies.  mine assurance of my future blessedness, upon any worthiness or merit of mine own, whose merits I acknowledge God's mercies. Therefore (being dissolved) I believe not, that the Prayers of friends, or mediation of Saints or Angels, or any Missal Sacrifice, after my soul hath left my body, can avail me any thing. But do contrarily believe Post-Prayers, to be merely fruitless, if not sinful, the intercessions of Saints or Angels to be needless, if 
1. Tim. 2. 5.  not fabulous. I only rely upon the all-sufficient Sacrifice of the blood of jesus Christ, shed upon the Cross for me, and his merit and mediation to be mine only atonement with God for my sins being living, and through his power my soul to be transported to glory, my body being dead, from whence neither sin nor Satan, principalities nor powers shall be able to remove 
reve. 3. 11.  me, nor to take me out of my Redeemers hands. Glory therefore be unto God in jesus Christ, who hath delivered me from 
Col. 2. 15.  the power of Satan, Death, and Hell.  
This mine assurance giveth me peace in Christ, yet do I withal feel another law within me, stirring me up, or rather casting me down into sundry corrupt motions, tending to sin: and did not God assist me with his Grace, I could not but fall back, and run the way wherein I walked before I was called: and to that end Satan ceaseth not to apply all his malice, and means, to allure me to 
Satan's policies.  do those things I should not do; taking advantage of my corrupt inclination, and to hinder me from doing those things I should do: besetting me with many fears, as first of Death that is every hour ready to seize upon me. Secondly, by laying my sins before the eyes of my guilty conscience, and lastly, the dark and ugly grave, that gapes to swallow up my fleshly part.  
But what of these? 
No need to fear Satan. job. 26.  should I be afraid of them? no, Satan himself, I know is chained, and the execution of his malice limited: and beyond the compass and extent of divine permission he can not do. And he that keepeth the house of my soul, is that absolute strong man, that hath already conquered 
Matt. 12. 29  him in me, and for me, and hath redeemed me out of his power: my ransom is paid, and I am become a freeman in Christ; who, although he leave me 
job. 7. 1.  for a time, here in a warfare against many enemies, and many kinds of adversaries, of whom I may receive some stripes, sometimes wounds, and many foils: yet shall I never be overcome, nor fall finally, for he that fighteth for me, hath chosen me, whose election is sure: for whom he once receiveth, he loveth to the end. And therefore I 
Rom. 8. 33. 34. 1. job. 2. 10. job. 10. 28.  know that under his power and protection, I shall maintain that good fight of faith, until I have subjecteth all mine enemies, and at length be renewed, and enjoy his full presence by whom I have gotten the victory. Then who shall 
Rom. 8. 34.  lay any thing to my charge? Or who shall condemn me? It is Christ which is dead, yea rather which is risen again, who is also at the right hand of God, and maketh request even for me. And where the judge of judges justifies, no inferior judgement may condemn. But I am so far, both from cause 
The Christians humbleness.  or conceit to justify my self, as I acknowledge my sins so great, and my well-doing so weak, as I utterly condemn myself, worthy not only of infinite stripes, but of eternal death; yet I have hope, for he that is Truth itself, hath promised mercy to penitent sinners, among whom I acknowledge myself the greatest: Yet I 
Psal. 145. 9  know his mercy & goodness to be greater, whose manifold mercies showed unto others confirmeth my assurance, that my sins 
God's mer eyes greater than our sins  (great as they are) are not only pardonable, but already pardoned in Christ, his beloved, & my souls best beloved: On him I fix the eye of my soul in faith; from his virtue I receive, the most salutary oil of grace, whereby I am cured of all my death, bringing diseases: And from whom and by whom, I have tasted such an heavenly antidote, that hereafter, none of Satan's poisonous confections shall re-inuenime my spiritual part. He may take and tread on my heel: But I shall trample on his head, through the power of that great conqueror. And therefore 
The assurance of a good Christian.  though his principal and chief Champion Death, take me and bind me hand and foot: I shall break his cords, as easily as Samson did his. If he cast 
judg. 15. 14  me bound into the grave, cover me with dust, and fill my mouth with clay, shut mine eyes, bereave me of my senses, and send me into utter oblivion, out of the sight of all my natural friends, I shall rise & come 
job. 19 27.  forth again, I shall see again, even with these eyes, and in despite of all his despite, receive a far greater strength than death can bereave me of here; & am assured, that neither death nor the grave shall retain me under their power, for ever. But as there 
There is a sowing time, and reaping time of bodies.  is a sowing time of bodies in the earth, so shall there come a reaping of them, when they shall be carried into the Garner of everlasting glory. Therefore I do not only not fear this death, this body's dissolution, but desire it rather when it shall please him, that gave me my life, to take it again. For, I am not ignorant, that it was but lent me at the first, as a 
Life but lent us.  pledge of a better life after this death: And therefore shall I most willingly restore it, when it shall be required.  
Christ my Saviour was once among the dead. But his death, is my life, as to 
Christ's death a Christians life.  all also that believe. By his death he conquered death: And by his rising again, made way for me and them also to ascend, where he is ascended, namely, into the highest heavens, into the bosom of his Father, and my Father and their Father, and there remaineth in our flesh glorified, holding the possession of that heavenly Kingdom in the name of, and for all his members. Should I then or need I to be afraid to lay down this my mortal body, also among the dead for a time? My Saviour lay three days in the Grave, and rose the third. If I lie three thousand years, it is but as three days, for with him a 
2. Pet. 3. 8.  thousand years are but as one day: And therefore, as sure as he rose in three days; So, in time, though it be according to the Sun's revolution after many years, yet I shall find no tedious tarrying, for the accomplishment 
The body finds no tedious tarrying in the grave.  of his promise, touching my resurrection: for, the uttermost of this temporal death, is but the separation of the soul from the body, which lasteth but for a season finite, and after, they shall meet again for a time infinite and without time. And what is the Grave, 
The grave a bed of rest.  but a bed to rest me in? A place of protection, as it were, to free my mortal body, from danger, from sickness, from labour, and cark, and care, and fear, and grief, and envies, and crosses, and sin? Blessed 
reve. 14. 13  are they that die in the Lord: for they rest from their labours, and all inconveniences. It is not so with all such as die: not so with them that die, but not in Christ, whose labours do then but begin.  
What then is death, but 
Death a sleep.  a sleep, out of which, I know, I shall awake again in the most glorious morning 
Mar. 9 44.  of the most joyful appearing of my Redeemer in the clouds?  
This death than carries 
Death in show more fearful then in deed.  a name far more fearful and more terrible, then indeed it is: rather to be desired, and willingly to be embraced, then to be feared or fled from, especially of them that truly understand the benefit it bringeth; and the discommodities that accompany men in this life, especially living after the flesh, and not after the Spirit. 
Rom. 2. 5.   
As there is a natural and a Spiritual death, so is 
A spiritual and carnal life here.  there a Spiritual life and a carnal life, and that in this Pilgrimage or Passage from birth to burial, the first cannot be properly called a natural, but a spiritual life, though it partake of both. The Bondwoman and her seed must awhile remain with the Freewoman and her son the earthly body, and the corruption thereof, with the heavenly soul. Though the fleshly part be here maintained by natural means, as by the air wherein I breath and move, and by food which nourisheth blood the vital spirits and outward members visible to men: yet in the same house of clay, there is a spiritual and an invisible life which is nourished in a more divine manner, not by bread that perisheth, but by the word of God, which worketh faith the life of the soul, which feedeth on things that are above, and not on things of the earth. And therefore doth the Spirit of God for instruction, lay down before the sons of men, the fruits 
Gal. 5. 19, 20, 21.  both of the one and of the other, of the flesh and of the spirit (which are contrary one to the other) to show what bitter fivits proceed of the flesh, to move man to fly them; and the sweet fruits of the Spirit, to allure us to follow them.  
The fruits of the flesh 
Gal. 5. 19, 20.  (saith Saint PAUL) are manifest; (meaning indeed too common) which are Adultery, 
Fruits of the flesh.  Fornication, Uncleanness, Wantonness, Idolatry, Witchcraft, Hatred, Debate, Emulations, Wrath, Contentions, Seditions, Heresies, Envy, Murder, Drunkenness, Gluttony, and such like: affirming also, that they that do such things shall not inherit the Kingdom of heaven.  
A fearful conclusion against those only, that with delight commit them, for that they are so contrary to the Law of the Spirit, which produceth Love, joy, Peace, Long suffering, 
Fruits of the Spirit.  Gentleness, Goodness, Faith, Meekness, Temperance; against such there is no Law.  
But here ariseth, and I do apprehend a fearful fallacy, to lie hidden in the performance of these spiritual works: for as I may flatter myself to be spiritual, and yet be more carnal; so may I censure a man carnal that is more spiritual: for the performance of these spiritual works, as it were, literally and in outward show, is mere carnality, ostentation, tending to Pharisaical glory: & better fruits proceed not from me by nature, then to seem, what 
Counterfeit imitation of good men.  indeed I am not, sincere and pure, religious & holy, counterfeiting the works of the Spirit, by a kind of outward imitation of men indeed truly sanctified. And above all other sins, this, which is hypocrisy, is most to be condemned, for 
Hypocrisy most to be condemned.  that it deceives not only other men, but the counterfeit himself. But being indeed endued with the quickening Spirit, which causeth me to die unto the world, and the vainglory thereof; then shall I inwardly and spiritually live unto God; and the works that I shall do, shall witness unto men that I dissemble not with God; yet when I find myself most and best inclined to spiritual actions, I find and feel again and again the buffets of my corrupt nature 
Rom. 7. 16.  wresting me to the contrary: what shall I then say? do I good, because I will do good? and do I not evil, because I will not do evil? nothing less; for, my will is no further 
How Will is free and not free.  free to do that which is good, than it is made free by the grace of God. And again, my will is so far prone to evil, by how much I am not prevented by grace. To every good work God gives the will and the deed; and evil is always present with me. Therefore I in part desire, and in part fear to die, yet I must die.  
Forasmuch therefore, as I know I shall die, and that the way to die well, is first to live well, which is not in my own power, I must seek the means of God: and therefore it behoveth me to be much conversant in his Word, wherein the way is described, and the means prescribed, and yet not understood by natural wisdom, but by the Spirit of God which revealeth the same; therefore ought I to ask wisdom of him that is wisdom 
1. Cor. 2. 10.  itself, who willeth me to ask, and I shall receive 
Mat. 7. 7, 8  wisdom; to seek, and I shall find grace; to knock, and he will open the door of divine knowledge; how to walk in the way of a godly life, the true and perfect preparation to a happy death: and this death is the gate of eternal life: To ask, seek 
Prayer.  & knock, importeth prayer; and prayer, an inward hearty desire to obtain that at the hands of God, which I by no other means can obtain: and this by a 
Psal. 25. 1, 2 & 86. 4.  fervent, firm, and constant assurance, that GOD, to whom I pray, will grant my request in the merits & mediation of his Son; so that I need not doubt, but that if I ask spiritual things spiritually, and waver 
jam. 1. 6, 7.  not in my Faith, I shall obtain grace, so to walk in this life, as I shall not fear to die, but with cheerful alacrity embrace it, when it offers itself unto me: therefore will I open my mouth unto him that hath promised to fill it, I will address my heart to him that can and will direct it, and so present my prayers before his mercy's Seat, prostrate upon the knees of mine unfeigned heart, and he will hear me and save me.   

A Prayer for a godly life, and a happy death. The Prayer.  
O Gracions and most loving Lord God in Jesus Christ, the fountain of Life, and the Disposer of the same by death, how, where, or when it shall best please thee, ever for the best to them that love thy name. I cannot but confess and acknowledge, that death cannot but be fearful, if a godly life go not before. O what a terror therefore befalls me, O Lord, through the consideration and calling to mind the former course of my most corrupt and sinful life? How can I but fear to be dissolved, when I think of and call thy judgements into my mind, and that hell and destruction attends the death of the wicked, but the righteous shall be glad in thee, and trust in thee, and all the upright in heart shall rejoice, to whom death shall be great advantage.  
Let it therefore please thee, O my most gracious God and loving Father, to remember thy mercies, and in the multitude of them put away & cleanse me of all my sins, and so reform me, that henceforth I may walk before thee and be upright.  
I am a man void of counsel, neither is there any understanding in me: I am not sufficient of myself, so much as to think a good thought, but my sufficiency is of thee. Therefore teach me thy way, O Lord, that I may henceforth walk in thy truth. Knit my heart unto thee, that I may fear thy name, make my heart upright in thy Statutes, for, thou Lord, hast pleasure in righteousness, and he is blessed, in whose heart are thy ways.  
Grant therefore, gracious Lord, that according to the riches of thy grace, I may be strengthened by the Spirit of the inward 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.  
And if I have found favour in thy sight, show me thy way, that I may know thee, and may walk from henceforth all the days of my life, in a sincere & sanctified conversation, and take away the vail wherewith my mind is covered, that I may behold thy glory, and be changed into the same Image by thy Spirit.  
It is thou only that givest wisdom, and out of thy mouth proceeds knowledge and understanding: therefore, Make me more and more to abound in knowledge and all judgement, that I may discern between good and evil; and be kept pure & without offence, until the final dissolution of this my mortal body, filled with the fruits of Righteousness which are by Jesus Christ unto the praise and glory of God.  
Let me not, good Father, be given over to the lust of my Adversary, nor to mine own corrupt hearts desire, that iniquity should have dominion over me; but make me perfect to every good work, who workest in thy Children both the will and the deed.  
O Lord, teach me to do thy will, for thou art my God: make my heart constant, and ever keep it unblamable before thee in holiness, that I may serve thee in all holy duties with a good conscience, and may walk before thee in truth, and with a perfect heart, doing that which is good in thy sight.  
Let thy peace, which passeth all understanding, preserve my heart & mind in jesus Christ, even to the end and in the end; yea, even when the Messengers and pangs of death shall take hold on me, even then support me, that Satan with his malicious suggestions, and infernal temptations, prevail not against me, in laying before the eyes of my guilty conscience, the ugliness of my sins past, or by drawing my mind into any forbidden thought or desire.  
Draw me out of the net that he privily layeth to catch my soul in, break it for me, for thou art my strength, make haste to deliver me and save me: for, My soul is filled with 
Psal. 89. 48  evils, and my life draweth near unto the grave. And what man liveth and shall not see death?  
Seeing then, dear Father, I am appointed to die, and that death cannot be comfortable unto me when it cometh, unless a godly life go before: prepare my heart, O Lord, prepare it to a holy conversation, and a joyful and gladsome resolution, that I may lay down this mortal body of mive in the dust, whence it was taken and made, and to surrender my soul with all heavenly alacrity into thine hands that gavest it. And when the snares of death, & the terrors of the grave take hold of me, than Lord, let me find favour with thee in Christ my Redeemer, in whom I beseech thee to deliver my soul. Amen.  
Lord, ever increase and confirm my faith.    

MEDITAT. II.  

NOw then, I having by the grace of God, in some measure, learned to live, and to know I shall die: what remaineth, but that I 
Luke 12. 39 jam. 4. 13.  look for the day, and attend the hour, not knowing when it will come? And therefore to be always ready: having also (through Christ,) received 
2. Cor. 5. 6.  the spirit of boldness, to remove out of this body, to be with the Lord. This boldness, I confess, I have not of myself, it is the gift of God, who in the beginning made me to his Image, without spot; but spotted before I was borne, by him that was once without spot, whose fault is now by imputation, nay, by action mine: whereby I bringing sin and corruption into the World with me, have deeply defiled myself, by like actual disobedience, and therefore may justly fear the face of that severe and just judge; especially having so many, and so strong Adversaries; Satan with his principalities 
Col. 2. 10.  and powers, and spiritual wickedness, a million of sins, and a guilty conscience; besides the horrors of Death and the Grave, enough to cast my sinful soul into utter destruction, were there not a power above his power and principalities, to subdue his.  
I thank God in Christ, I have been taught, and I know that the seed of the 
Col. 2. 15.  woman hath subdued Satan, led him & all his powers, principalities, and spiritual wickedness captive, triumphing over him and them upon the Cross, making a show of them openly. And this I am not only taught to know, but I believe the same, steadfastly: Lord, strengthen my belief.  
As for my siunes past, I fear them not: for Christ suffered for them once, the just for the unjust, to bring me to God. As touching death: I knew that my Redeemer 
The benefit of Christ's death.  liveth, and he hath taken away the sting thereof; and made a way for me through the grave to come unto glory: through the valley of death, to pass until I come to the Lord my God in Zion.  
I cannot yet but confess, that notwithstanding my boldness, I feel many waverings, I am not at all times alike bold, but often tremble at the consideration of death, because I have had no experience of the terror thereof: and therefore though the Spirit be willing, my flesh is weak. But I am so much the more strengthened, by how much I do consider, that even the dearest of God's 
The best men often stagger at the consideration of death.  Children have sometimes staggered at the consideration of death: Saint Paul himself confesseth, that he had fightings without, and terrors within. Peter for 
joh. 18. 17.  fear of death denied his Master. And our Saviour Christ, being lest unto his manhood, wished (though contrarily resolved) that the Cup of the Cross might 
Mat. 26. 39  pass, and that he might not drink of it.  
Death comes with an ugly and fearful countenance to all, but especially, to them that have their consolation here. Death, 
Ecclus. 41. 1  nay, the remembrance of death (as the Wiseman affirmeth) is better to him, that hath the wealth, the pleasures, and happiness of this life. And unless the Lord by his grace support and sustain the best man, he will fear and faint at the approaching of death. Therefore will I make my prayer unto God in Christ, to give me strength, and an holy resolution, to embrace death when it shall come.   

A Prayer against the fear of death, fit to be said at all times, especially in sickness. The Prayer.  
O Lord my God, and gracious Father in jesus Christ, who hast form me of the dust of the Earth: and by thy Spirit made me a living soul in a mortal body: Give me grace continually to remember my mortality, how I am borne to die, and that after death I shall come to Judgement, yet hast thou hidden the time when, the place where, and the manner how I shall die, from me, all known to thee.  
Teach me therefore, Gracious Father, teach me so to number my days, as to consider, that the more they increase in number, so much the nearer I draw to the time of my dissolution: therefore give me wisdom and a heart, whereby I may apply me thereunto, that I may be at all times, and in all places, watchful and ready to embrace the coming of that, which I cannot avoid.  
Let me not rest secure in health, nor be dismayed in sickness; but let my heart be ever set on the things that are; where I desire, and hope to come: and not on the things which I see, and partake herein this life.  
Teach me thy ways, instruct me in thy Laws, give me a repenting heart, a sanctified spirit, that I may walk here before thee, and here do thy will, as thy Saints and heavenly Companies do thy will in Heaven: that in this earthly Pilgrimage I may be numbered among thy Saints Militant, that I may not fear to be translated from this place of banishment, unto that Inheritance purchased by Christ my Redeemer: where I shall partake of his glory with thy Saints, now Triumphant in that most glorious new jerusalem.  
While I live here, let thy Word be dear unto me, let the Cross of my Lord and Saviour Christ, be ever before the eyes of my mind, ever assuring myself, that his death is my life: make me therefore holy, as he is holy. And as he laid down his most sacred body in the Earth for a time, and rose again to glory, and as he resigned his afflicted (yet innocent) Soul, into thy hands, even for me to follow him: so grant that whensoever or howsoever my soul shall leave this mortal body, it may follow my Love jesus, to the place to which he is gone before.  
While I live here, leave me not (Father) unto myself: for I am weak, and mine enemies are strong, but thou art Truth, the strongest, keep me under thy feathers, and bind me up in the bundle of thine Elect, never to be divided or set apart from them that shall be saved: make my life perfect to every good work, and work in me that which is pleasant in thy sight, through Jesus Christ, Amen.  
Lord, increase and ever confirm my faith.    

MEDIT. III.  

THough death, now be the end of my fleshly part, it is sufficient, that I am assured of the continuing life of my soul, after the temporal death of my body, which yet shall not so perish, but 
Body and soul shallbe glorified.  it shall have a future being, and be reunited to my soul, and so be made one glorified body, by the glory of Christ my Redeemer.  
The present consideration of death, can therefore but put me in mind of, and give me desire to be dissolved, to enjoy a better life. And thereby so much the more move me to frame my life in my health, as if I were presently dying.  
Death is certain, common to all, the time uncertain to all, yet all live not as if their death were near, or that they did think that death would come at all. But let no man deceive himself by his long life, that death is far off, or that it hath forgotten him; it will come as a Thief 
Death will come not looked for.  suddenly, to some sooner, to some later; to all when they least suspect it.  
In the first Age of the World, men lived long, many hundred years. Methusalah 
Gen. 5. 25. verse 4.  almost one thousand years, Adam, Noah, 
Gen. 9 29.  and many others, to an extraordinary age. In their days it might have been conceived, by the number of their years, that they might have lived many thousand years. But being all seen, in their times and turns to die, the opinion of a perpetual life in earth was found erroneous.  
As the World grew in 
Decrease of men's ages.  age, so decreased the ages of men. In David's time the age of man was seldom above threescore and ten; if he lived to fourscore, it was reputed a great age & rare, yet nothing pleasant to the party; for weakness and infirmities of so many kinds, commonly possess the bodies and minds of that age, as these days are but a burden unto them, yielding only sorrow, heaviness, griefs and miseries. And yet many of that decrepit age are loath to die, which may argue no godly preceding life.  
Moses, before David's 
Deut. 34. 7.  time, lived one hundred & twenty years, and was then in that state of strength, and agility of body, and perfection of his senses, as in his best age, and strongest years; yet he died. Mine own natural father lived one hundred and three years, lusty and strong; much admired for his agility, even to that age: yet I do not by these precedents, collect any probability or hope, that I shall live much more than half his years, though I presently feel no apparent tokens (but desire) of my dissolution. And therefore I account my life, but a mere watch for the time of death.  
If I had seen the man that had lived many thousand years, and were yet in health and strength, I should be far from flattering myself, that I 
Not to depend on long life.  might live the longer for his long life: yet I see that one man covets to attain unto the years of the most aged. The man of sixty, or seventy years desires to live to eighty, he of eighty to one hundred, yet do we scarcely see one man of ten thousand, to see one hundred, nor one of one hundred, seventy years, nor one of fifty, forty years.  
If I should live one hundred years, when death comes, it is but as if I were in my Cradle. Twenty 
Time past short, in expectation long.  years in expectation, seemeth far more than one hundred years past.  
I think it therefore wisdom, not to allow unto myself the assurance of many years, not of many days, nay, not of one hour: for I see some suddenly stricken dead, yea, in a moment: a fearful spectacle, 
Sudden death in others, a fearful spectacle.  yet little moving some beholders. But this use, Wisdom teacheth me to make of other men's lots, namely, to keep continual watch over my desires, words and ways, that I may so live, as if I saw Death with his Dart at my breast.  
Death then being certain, and his coming uncertain, by the rule of right reason, I should be always readily prepared, for Death imports fear; and Fear presupposeth danger; Danger requireth watchfulness; Watchfulness, patience; Patience, Faith and Hope.  
As touching the first, namely, fear; it is both filial 
Fear. Mat. 14. 26 1. Pet. 2. 17. 1. joh. 4. 18.  and sonlike, and servile or slavish, which last I exempt, as not the fear required of me in this expectation and watchfulness for death. But the fear which becomes a most dutiful son to a most loving father is it, wherewith I desire always to be truly qualified, having an eye ever unto God, as the 
Col. 3. 22. Psal. 33. 18  eye of a Maiden to the hand of her Mistress: fearing in love, not loving for fear.  
When Baruch read the book of the curses against judah and Israel, unto the people: both the good and the bad feared. Some 
Difference of fear.  fearing as children, desiring to be reform according to the Law of the Lord; some as slaves feared the horror of punishment threatened, without either the love of God or their own reformation. This is not the fear that Solomon prescribes, where he says; Fear ye the Lord, all his Saints, and depart from evil. He that says he feareth God, and walketh not in his ways, feareth not at all, as he ought to fear, and that for want of 
The want of wisdom, the want of fear. Hos. 14. 9  Wisdom: for as wisdom is given to them that fear God, so doth the fear of God show itself by wisdom, namely, by governing his life according to the Word of God.  
Blessed is the man that 
Psal. 128. 1.  feareth the Lord, and walketh in his ways. So that it is not in me, nor of myself to fear God, I must be first blessed of God, before 
God must bless us, before we can fear him.  I can truly fear him, than that fear being blessed and sanctified, ●restraynes me from sin, to walk in the ways of God: therefore I fear and walk, because I am blessed: and not blessed, because I either fear or walk in his ways: for, God by his blessing, which is his grace, gives me the will, without which the deed cannot follow; so, both 
Rom. 7. 18. Phil. 2. 13.  the will and the deed, the desire and the work, in me, are of God.  
He that feareth the Lord, will neither speak nor do evil, because both speaking & doing good, comes from the fear of doing evil, which holy fear, being 
Fear, the gift of God.  the gift of God, hath great commendation in the Scripture. It is the beginning of wisdom, saith 
Psa. 111. 10  Solomon, and wisdom the end of all heavenly perfection, and tendeth not only to restrain from evil, for fear of God's judgements, as it wrought in David, when he said, My 
Psal.  flesh trembleth for fear of thee, and I am afraid of thy judgements: But to retain me in the love and favour of God.  
job was reputed a just and upright man, because he feared God, and in fearing God, he eschewed evil. 
job 1. 1.  Satan himself confessed that God, preserved job, & blessed all that he had, for that he feared God.  
The fear of God than is that true rule of wisdom, which directeth unto a godly life: & a godly life, an infallible forerunner of a happy death: and to die in the Lord, is chiefest blessedness, 
Reu. 14. 13.  the passage from a miserable mortal, to a blessed immortal being.  
This fear then, being the first step to a godly preparation to live well, and to die blessed, is that true & most precious gem and jewel, which I seek and desire to obtain at the hands of God, whose gift it is.  
And therefore, according as Solomon hath defined this fear of the Lord, I will endeavour to abandon evil, and to abhor sin. David also teacheth, and I will desire to practise the same fear, in keeping my 
Psal.  tongue from evil, and my lips, that they speak no guile. I will seek to eschew evil, and to do good; to seek peace, 
Rom. 12. 9  and to follow it: for, Who hath ever continued in the 
1. Thes. 3. 15  fear of the Lord, and hath been forsaken of him in life, or in death?   

A Prayer for the fear of God, and wherein I may so live, as I may not be afraid to die. The Prayer.  
O Lord my God, who hast made me and fashioned me of the dust of the earth, and hast breathed into me the breath of Life, here to travail upon the face of the earth, during a time appointed by thy Providence, which I shall not pass, for thou hast set down the number of my days, which how many they shall be, I am utterly ignorant; give me therefore a holy ●eare, that I may think every day to be the day appointed for my death, that I may so much the more warily walk in the ways of true wisdom, in a holy and sincere conversation, before the sons of men, and in the sanctification of the inner man, lest I be found more formal before men, then faithful in thee.  
I beseech thee, hearken to the prayer of thy Servant, who desireth unfeignedly so to fear thee, as I may not fear or be afraid of death. Give me that holy fear of thy Name, which thou hast commanded, that I may not err from thy ways, nor harden my heart from thy fear: for I know, that great is thy goodness, which thou hast laid up for them that fear thee.  
Knit my heart therefore unto thee, that I may fear thy Name, and may receive grace to serve thee; so that I may so please thee with reverence and fear, that I not only may not fear to die, but desire it rather, passing all the time of my dwelling here, in continual meditation of thy future life, sanctifying thee, the Lord God of Hosts, who art evermore my fear, for thou only art able to kill, and to make alive; to cast down, and to raise up; therefore art thou only to be feared, like unto whom there is none among all the gods; so glorious in holiness, fearful in praises and doing wonders.  
I thank thee, gracious Father in Jesus Christ, that in and by him I have received the Spirit of reconciliation & adoption, whereby I am enabled to cry, Abba Father; and am freed from the spirit of servile fear, from the fear of Satan, by thy Spirit.  
Though for a little while, O Lord, thou mayst seem to forsake me, and leave me to the spirit of bondage, yet with great compassion, according to thy wont mercies, I find thee ever ready to receive me again: For a moment thou hidest thy face from me, but with everlasting mercy thou wilt have compassion upon me, and after this my mortality, receive me to eternity, who art my Lord, my God, my strength and my Redeemer.  
Lord, increase my fear of thee, my faith in thee, and love towards thee.   
Amen.   

MEDIT. FOUR  

Watchfulness.  
THE second point of my preparation, is, to be watchful, and that for three especial causes.  
The first, for that I have 
1. Pet. 5. 8. 1.  an Adversary, who is maliciously watchful, therefore ought I to be religiously watchful.  
The second, because 
2. Rom. 14. 12.  death will steal suddenly upon me as a Thief.  
The third, because of 
3. Eccles. 12. 14. We must give account after death.  my general account, to which, I know, I shall be called, as soon as my soul is gone from my body: if then I be not able to yield a ●ust reason, how I have spent the time of my life here, I shall be cast into prison, never to be redeemed.  
First then, to apply my watchfulness, to the watchfulness of mine enemy, it behoveth me ever to have an eye unto the thoughts, 
The heart the fountain of all evil. jere. 17. 9  motions, and affections of my corrupt heart; for, from my heart proceed all the evils, that by any part or member of my body, are actually committed: and all the thoughts of my heart are evil evermore, 
Gen. 6. 5.  yet thence is my tongue moved to speak, how then can my words be holy, proceeding from so polluted a fountain?  
I am often violently carried, whither the thoughts of my heart do move me, and am often incited to commit those things, howsoever evil, which my corrupt heart hath conceived. And mine enemy Satan, 
Satan watchful over our inclinations aswell as actions.  that thirsteth for my confusion, takes advantage by the inclination of my heart, manifested by mine accustomed actions, to frame his baits according to my corrupt appetite, coveting ever to draw actual evils out of the polluted puddle of sin conceived in my heart.  
This do I find by the experience of his long practice and infernal stratagems: for upon my committing of some sin, and 
Satan in his temptations steals upon us.  heartily repenting the same with a resolution never to commit the like. I have, as it were, sensibly felt and plainly observed, how by little and little, he hath endeavoured to lay snares to draw me to the same evil, not as with a violent hand, but as it were stealing upon me, like a flattering, and deceitful Thief, whose policies I have no power to prevent, but only by that promise, which GOD made unto Paul, that his grace is sufficient for me, yet doth it much behove me to take continual heed unto my ways: yea to the very motions of my corrupt heart: for mine inward desires are not long hid from him, who will never let slip the least show of whatsoever evil and profane inclination: But as the fire is a little enkindled in and by mine own nature: So is he ready with a thousand ministers, and impious means, to blow it, and to bring it to an unquenchable flame of sinful actions.  
Therefore, my hearty 
The watch of a Christian.  desire is, for the withstanding of his temptations, to practise whatsoever things 
Phil. 4. 8.  are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are worthy love, whatsoever things are of good report, the practice of which things is true watchfulness, most irksome and most offensive to all mine enemies. Things true, Satan, the father of lies, hates deadly; things honest, are contrary to mine own natural and carnal inclination, which of itself delighteth in pleasure, in vanities, and all kind of profaneness. Things of good report, the World endureth not, but rather backbiting and slandering.  
This capital Adversary, the Devil, doth not assail 
Satan encounters us not alone.  me singly, nor alone: but commonly combines together with the World, and my corrupt nature: then, as so many Captains, each of them with a band of infernal Soldiers, the Devil with his angels powers, and principalities; the Flesh with a thousand contagious cogitations, ungodly affections, and forbidden vanities; and the World with a million of vexations set upon me.  
A man having but one mortal enemy, will watchfully beware of him, either to fly him, or be prepared with weapons sufficient to encounter him, though he seek but to deprive the life of the body. How much more than behoveth it me to be watchful, having so many, and so mighty, & so mortal Adversaries, that seek not only my bodily death, but the confusion also of my soul? and if I be not armed with grace, the least of these will easily prevail against me.  
There is nothing more 
Our corrupt inclinations advantage to Satan.  advantageous to these mine enemies, than mine own corrupt inclination, the fruits whereof are as meat and drink unto mine Adversaries, which are the works of darkness: therefore will I strive with an holy endeavour, to abandon and cast off the works 
Eph. 5. 11.  of darkness, dear unto mine enemies, and to put on 
Tit. 2. 12.  the armour of light, which is unto them as death: I will 
Rom. 13. 12  set mine affections on things that are above, and not on things that are on the earth: I will avoid evil, and cleave 
Rom. 12. 9  unto that which is good.  
Many venomous and viperous 
Though we be tempted, we shall not fall.  Serpents lurk in the way of this life: to escape their poison in practice, I look not, but to resist their power, I doubt not, for the Lord is my strength, to whom I will fly for succour.   

A Prayer against Satan and his ministers, the World and mine own corruption. The Prayer.  
MOst gracious Lord God, and most merciful in Jesus Christ, who art most pitiful in beholding the daily strong temptations, where with I am tried by the policies of Satan: look upon me, for he taketh, as it were, unto himself, in aid, the vanities of the world, laying them before the eyes of my corrupt mind, to seduce me from the sweet consolation that I have in the contemplation of heavenly things, unto the delights and pleasures of earthly deceits. And further, thou knowest, O Lord, how subtly he windeth himself, as it were, into the secret inclinations of my heart, by observing the least show of my outward actions, maliciously watching to trap me, and by his baits painted out, as it were with the glittering show of ease, of pleasure, of profit, & such like, deceiving, succeeding contentments, endeavoureth to train me into his snares.  
What am I, good Father, that I should undergo, and bear the burden of so many subtle wiles, secret snares, and strong temptations, as this most mortal adversary of mine frameth against me? how can I escape so vigilant and so powerful an enemy, that can command principalities, powers, and all spiritual wickedness, to attend his most deadly designs, unless thou by thy grace prevent him?  
I disclaim any power in myself, to resist his devices, and do rather acknowledge, that in stead of resisting, I do assist him against myself by the vanities of mine own corrupt nature; and therefore do wholly and altogether rely upon thy mere merciè, wherein thou hast compassion on thy weak children, thus beset with such and so many deadly Adversaries, and compassed about with so great a trsupe of wickedness.  
Make me therefore strong, good Father, in the power of thine own strength; Put upon me thy defensive armour, that I may yet manfully in the Spirit of truth, encounter all my spiritual and secret enemies.  
Gird me with the girdle of Truth, put on me the breastplate of Righteousness, and the invincible and impenetrable shield of Faith, so shall I be able to quench the sterie darts of the Devil; and with the sword of the Spirit, wound the strongest of them that rise up against me: for, thou with thy Helmet of salvation, shalt keep me ever safe, so as neither Satan, Death, nor Hell shall be able to prevail against me.  
O Lord my God, work I beseech thee in me, that which is pleassng in thy sight, and grant according to the riches of thy grace, that I may be strengthened by thy Spirit in the inward man, that Christ may dwell in my heart by Faith, and so my whole spirit, soul and body, may be kept free from the power of sin & Satan, blameless to the coming of the Lord Jesus: to whom be glory and praise for ever.  
O Lord increase my faith.    

MEDIT. V.  

The second cause of watchfulness, the uncertainty of the time of death.  
THe second cause of watchfulness, is the uncertain coming of death. To the end therefore that I may provide for his coming, and not be afraid; as no doubt by nature, flesh and blood cannot but be, at the consideration of the supposed horror it bringeth with it: I must entertain a godly care to live well, and that in the continual expectation of the time when it will come: for a godly, sincere, and a religious life, can never be too suddenly surprised by death, come it where, when, and how it will: so shall I be sure to die in the Lord. Though I should lose my head with john Baptist; be stoned with 
Matt. 14.  Stephen; though I should 
Act. 7. 59  be burned with fire, slain by the sword with james, 
Act. 12. 2.  or by whatsoever other ignominious, cruel, or tormenting death, yet I am the Lords, and with him I shall live for ever.  
Yet am I not secure, as if I needed not to fear; for, I cannot but confess, that howsoever I endeavour to lead a godly life; I find in myself many and sundry relapses, and desertions, though not final, yet fearful, through the manifold temptations of Satan working by, & through mine own corruptions; & therefore I find it fit, to stand always upon my Watch-towre in continual 
Mar. 13. 33 Mat. 24. 42.  Prayer, that I be not under the least power of any of mine enemies, when my separation shall come.  
I will endeavour to make 
The Parable of the Thief. Luk. 12. 39  use of the Parable of Christ my Saviour, who by way of premonition, saith, Understand this, as being a matter of chief consequence for my safety. If the good man of the house, (which is the soul of every man dwelling in the body) knew at what hour the Thief (namely Death) would come, he would be ready to entertain it: And would not suffer his house (his body) to be digged thorough, namely, by violence to be surprised, and to be desperately spoiled of his goods (his soul to be tormented, & perplexed by a guilty conscience and an unrepentant heart for sin committed against God) but would be still watching, to prevent every evil motion to sin, and wait for that Thief Death, willingly to lay down his body for a time, in the grave, and to yield up his soul to God that gave it, in Christ who redeemed it.  
As touching this watchfulness, it is comprehended 
2. Cor. 6. 6.  in a godly life, and in a continual serious obedience to God, eschewing 
1. Pet. 3. 10, 11.  evil, and doing good: in seeking peace and following it. This is true watchfulness, and blessed is the man, whom 
Ecclus. 4. 20  the Lord when he cometh shall find thus waking. For he that slumbereth in security▪ careless of future dangers, leading an ungodly life, not remembering his end, and what account he is to make, when Death comes upon this man, he shall be suddenly carried to the place of extreme and perpetual torment, never to be released. I will therefore pray, that I may retain a continual watchful heart, and strive to live soberly, because I know not the time.   

A Prayer that I may be always readily prepared for Death. The Prayer.  
O Lord my God, who hast created me of nothing, here to live and breath in the Earth for some few days, (few were the many thousand years, in comparison of thine Eternity) and yet the end of these my days altogether unknown unto me: Therefore thou commandest me, to watch and to awake to siue righteously, and not to sin, and yet by nature I sleep in carnal security.  
Thou willest me not to sleep as do other: but to watch and be sober: but, alas, I slumber in mine own vanities, the deceits of sin.  
True Wisdom willeth me to watch, because the time of my dissolution is at hand, when I shall be no more, breath no more, but be taken from all the pleasures and delights of this life.  
Frame in me therefore, I beseech thee, good Father, a watchful heart. Banish from me, the darkness of ignorance, and all wicked affections, by the knowledge of thy truth: Give me grace to order my life according to that certain and sure rule of all righteousness and sincerity, by the virtue of the Spirit of jesus Christ.  
The darkness of the night is past, and I have the light of thy Word: give me therefore the will and ableness, to cast off the works of darkness, and to put on the armour of light: That I may henceforth walk honestly, as in the day, not in gluttony and drunkenness, nor in chambering and wantonness, nor in strife and envying, but by putting on the Lord jesus Christ; and not to take thought for the flesh, to fulfil the lusts thereof.  
I am subject, O Lord, to many temptations, give me therefore the Spirit of Wisdom, and strength to resist and overcome them: And that I may keep continual watch over all my thoughts, words, and ways, that I be at no time idle in well-doing, that Death which standeth at my door find me not without the Lamp of Love, faith, and Obedience, burning in my heart.  
Make me holy, and constant in all good and godly duties, that with a pure and sanctified con science, I may at all times and in all places serve thee, walking before thee in truth, and that with a perfect heart: that I fall not into the power and lust of mine Adversaries, nor be over-swayed with the desires of my corrupt heart, but be found perfect to every good work; for thou art my God.  
Uigilant and watchful is Death, still attending to seize upon me, yet cannot before thine appointed time, for my time is in thine hand. Give me therefore a watchful heart, that I may live to thee, and die in thee, that whensoever it shall come to pass, that I must yield my body to the dust, I may be sound waking, my heart settled upon Heaven, and heavenly things. So shall not this death be terrible, but most acceptable unto me, being the way by which, I shall enter into that holy place new and spiritual jerusalem, where the filthy garments of sin, shame and confusion, shall be taken from me; and the most glorious Robes of Righteousness, in the merits of thy glorified Son, be put upon me, never to war old, which grant most loving father, for his sake: So be it.  
O Lord, increase my faith, and give me ever a watchful heart, pure and holy.    

MEDIT. VI.  

The third cause of watchfulness, the uncertain Coming of Christ to judgement.  
THe third cause of watchfulness I find to be, lest my final judgement come upon me suddenly, as by unprovided Death, and I be found not only idle in well-doing, but in doing that which is evil. And if I should not (though much unlikely) lay down this mine earthly Tabernacle, before that general dissolution of all things (being doubtless not far off) the sudden coming of that Day will not excuse me: for as I shall be then found, I shall be judged, & I shall receive the sentence due unto me, either in mercy, or severity at the instant of Christ's appearing, and yet shall not prevent them that have slept, ever since the death of innocent Abel. So that whether I go before, or stay till he come, I shall find no difference; for in the grave there is no remembrance of good or evil, no fear of future danger, or hope of Happiness to come: and therefore the time of my bodies sleep in the Earth, be it long or short, is not conceived or felt. Only my soul that shall go before, cannot but apprehend itself, not fully perfect until that general Day, when my body shall be raised again out of the dust, and partake together with my soul, the unspeakable glory of Christ my Saviour, not that I have deserved it, but the praise I yield unto him that hath merited the same for me, even by his death.  
It much behoveth me therefore to watch, and to make mine account ready, for I find that the general 
The general Audit is at hand, therefore to prepare our account.  Audit is at hand, where I shall be strictly examined, how I have bestowed the talents which I have received of my Lord. At which general Audit all must appear: 
Mat. 18. 24  Emperors, Kings, Potentates, Bishops, yea, from the greatest to the least, all shall be summoned with the fearful sound 
2. Pet. 3. 10 Mal. 4. 1. Zeph. 1. 14. 15, 16.  of a terrible Trumpet, sounding far louder than the most horrible thunder, and all things shall be suddenly surprised, by the greatness of his Majesty that shall appear with flames of fire: And many that shall live to behold this fearful Apparition (as all men shall remaining alive in that Day, for none shall be able to shut their eyes, and the eyes of them that are now rotten in the graves shall be opened) shall seek to hide themselves from the face of that most terrible judge, but in vain.  
The sight of the judge that can condemn but the body, is fearful to the offendor. What then will the sight of this judge of judges be unto the wicked, to sinful and secure worldlings? who comes not with a mortal Sheriff, accompanied with a Train of fantastical Attendants: but with millions of Angels, at whose presence, the Heavens shall shrink away with a noise, the Elements 
2 Pet. 3. 10. Christ's second coming fearful.  shall melt with ●eate, and the earth with the works thereof, the great and glorious Buildings, and the things therein shall be burnt with unquenchable Sulphur.  
O, who will not consider this? who will not watch and be sober, knowing that this great and terrible Day, this Day of Wrath is coming and at hand, a Day of Wrath to the wicked, but to them that fear God in love, and live in his fear, a Day of joy and gladness: therefore shall they hold up their heads, for their redemption draweth near.  
Seeing then that all things that we see, and here enjoy, the Heavens above us, the Earth beneath us, the Seas, and all things in them shall be thus consumed, and we know not how soon: nor when one particular judgement, namely, the day of our death shall be. What manner persons ought we to 
None shall be able to answer the severe judge.  be? appear must every man and answer: answer, alas, what can we answer, to him that comes not to judge the body only, which yet is terrible, but the soul and body, not to a temporal punishment, but to eternal torment? The stoutest cannot but be stricken dumb at the very sight of this great judge, who will give sentence, according to that every one hath done in the flesh, good or evil.  
O, that I could therefore, cleanse my heart, from evil to good! I cannot, it is the work of the Spirit of God in me, which he worketh even of his own good pleasure freely; therefore I pursuing this good begun in me, daily going on from faith to faith, from grace to grace, I shall become fit through God's acceptance in jesus Christ, to wait for the Day of death, or the general dissolution, with gladness. It is the rich grace of GOD bestowed on me, whereby I have my conversation in 
1. Cor. 1. 7.  Heaven, from whence I look for the coming of my 
Phil. 3.  Saviour the Lord jesus: In whom, and by whom, there is laid up for me the 
2. Tim. 4. 8.  Crown of Righteousness, and not for me only, but for all them that love and look for his second appearing.  
I will therefore, watch, and pray (by the grace of 
Luk. 21. 36.  GOD) continually, that I may be counted worthy to escape all these things that shall come to pass, and that I may stand before the Son of man without fear.   

A Prayer for continual watchfulness, that neither the general, nor the particular Day of judgement come upon me unprovided. The Prayer.  
O Lord my God in Jesus Christ, who art terrible and fearful, even to them that seek thee, how much more fearful wilt thou appear, when thou settest thy wrathful countenance against the wicked, such as now have no fear of thy Name!  
Give me, I pray thee, a continual watchful heart, ever to be exercised in divine and heavenly things, and leave me nor unto mine own affections, which are by nature full of corruption and sin, wherein if thou shouldest take me suddenly, I should be found a most unprofitable servant, to be bound hand and foot, and east into utter darkness, where shall be weeping and gnashing of teeth. O 
Ps. 50. 3, 10.  hide thy face from my sin, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me. Restore to me the joy 
Ver. 11.  of thy salvation, and 'stablish me with thy free Spirit.  
Why art thou cast down, O my Soul, and unquiet 
Psal. 42. 5.  within me? wait on God: he never faileth them that trust in him. Wait thou on the Lord, O my Soul, keep his way, and he shall exalt thee, that thou shalt inherit the Land, even the Land of Promise, Spiritual Canaan, new jerusalem. 
Psal. 37. 34.  When the wicked shall perish, thou shalt see it. Such as are blessed of GOD, shall inherit the Land: And they that be cursed of him, shall be cut off.  
Endue me therefore, good Father, with thy grace, that I may ever think of my end, that I presume not upon long life resting secure, as if I had none account to make unto thee, of my time and talents here received of thee, and how they have been spent by me: nor any holy duties required to be performed, in this my Pilgrimage and Banishment, where I have no continuing City, but I seek one to come.  
Holy Father, give me thy Spirit and Grace, ever to bring forth heavenly fruits, that whensoever, wheresoever, or howsoever I shall depart hence, I may be yet found faithful, and of the number of them whom Christ when he cometh may find waking, in well-doing: that the sentence, Go ye cursed, be not pronounced against me, but be of the society of them, that shall hear, Come ye blessed.  
Grant this for Jesus Christ's sake, in, and by whom I have the promise of eternal life: to whom with thee and the Holy Ghost, be all power and praise ascribed, for he is worthy.  
Lord, increase my faith.    

MEDIT. VII.  

Watchfulness then, being a principal mean to prevent the sudden surprise that death might make upon me, there followeth necessarily Patience, an inseparable 
Patience.  companion of Watchfulness; which implies care, attendance, and attention.  
The care here meant, is 
Matt. 6. 25. 1. Pet. 5. 7. Psal. 55. 22.  not for any worldly thing; for these I cast my care upon God; for he careth for me. But such a care as Paul had 
2. Cor. 11. 28  of all the Churches, 2. Cor. 11. 28. seeking the kingdom of God and the righteousness thereof, Matt. 6. 33. then 
Heb. 13. 7. Matt. 6. 33  will not God fail me nor forsake me.  
The care therefore that I covet to have, is, how to prevent sin, and fly Security, which are contrary to a godly care; and consequently, contrary to true watchfulness, and therefore far from true patience, which worketh not upon security and carnal peace, but upon waiting for the promise of Redemption. This is the patience which the Children of God have, whose patient abiding shall 
Pro. 10. 28.  be gladness.  
I will not therefore render 
1. Pet. 3. 9  evil for evil, nor rebuke for rebuke, but chose, I will bless, knowing that I am thereunto called, that I should be the heir of blessing 1. Pet. 3. 9 And if I be railed on for the name of Christ, shall I discover my weakness through impatience? no, there is a blessing promised: for the Spirit of glory 
1. Pet. 4. 14.  and of God, resteth on the patient man, which on their parts that rail on him, is evil spoken of, but on his part is glorified. The Lord is a 
Esa. 30. 18.  God of judgement, and they are blessed that wait on him with patience.  
Attendance, another 
Attendance.  branch of Watchfulness, may be said an expectation with patience, for a thing feared or desired: how fear and desire may 
How fear and desire stand together.  be of one and the same thing, in one and the same subject, being of contrary effects, may be thus answered; Fear in this place is not servile, but filial; and therefore may well stand with the desire.  
A son having a charge 
Example.  imposed by his loving father, though he endeavour to perform the thing commanded never so carefully, feareth yet that he may come short of some part of his duty; and therefore feareth how his father will accept of what he hath done; and yet being persuaded through a clean and clear conscience, that he hath done his best endeavour, hopeth his father will take it well; and therefore desireth that his father would return to observe the performance of that he had in charge. Although he cannot make his account with such absolute perfection as he should, yet, no doubt, his father cannot but hold him excusable, in showing his good will to do it well; so stands his fear with desire.  
So I, having charge of mine heavenly Father, to do his Commandments, I confess, I cannot perform them as I ought, though I have a desire, and a fear, lest when I have done all what I can, I 
The most diligent may be found unprofitable  may yet be found unprofitable, not withstanding my greatest care, and most diligent attendance of the outward part: to which attendance is required Attention, 
Attention twofold.  namely, the mind and will, which I conceive to be twofold.  
The first is, to the Will and Word of God, to practise 
1.  it.  
The second, to mine own imperfections, to reform 
2.  them, and to keep mine affections in due conformity with the Commandments of God.  
Attention to the Will and Word of God, is that, whereby I am directed to perform that, which is honest, just, and right, and that in faith, waiting with patience the reward set before me, not as a reward for my work done, but as a free gift of God in Christ, in whom, and by whom, my work is accepted as perfect, though imperfect.  
Attention to mine own 
Attention to self imperfections.  imperfections, is also double of the soul and of the body. As touching the first, it is to hearken unto (as it were) and observe the motions of my corrupt heart, not to yield unto, and to fulfil them; but to suppress and prevent the fruits that grow from them, even in the buds, though they seem and show themselves never so pleasant, sweet, and delectable: for, they breed Security & a careless life, insensible of true patience, and so become subject to a sudden surprise. And the rather, for want of the second attention; namely, to the uncertain estare of my feeble body, which is subject (besides infinite casualties, being in health) to a thousand infirmities and mortal diseases, which may suddenly dissolve this mortal life, though they be not at the instant feared nor felt.  
This Attendance & Attention, are the fruits and effects of Watchfulness, through Patience; for, without patience who can wait for any future benefit?  
The Husbandman is 
The Husband man's attendance and attention.  brought in by the Holy Ghost an example of waiting with patience; for he committeth and commendeth the seed to the earth, with great diligence, he waits for the crop with patience, and attends the former and latter rain, and by due attention hearkens, how the course of things go, that he may make the best of his commodities.  
Doth nature afford men this care, patience, attendance, and attention, in worldly and perishing things? And shall I come short of these in spiritual and heavenly things? and not rather in watchfulness, patience, and godly obedience look for the end of this mortality, in hope to reap and receive celestial and eternal glory? God forbid.  
But I acknowledge, that all my whatsoever watchfulness 
Watchfulness in patience merits nothing, because it is all unperfect.  in patience, or suffering, deserves not the least grain of glory: for, I am often, not only beset with temptations to sin, but also pressed with the continual cares and troubles of this life; and I through weakness do yield unto the one, and faint under the burden of the other▪ and in stead of true watchfulness with patience, I fall either into the slumber of Socuratia, o●●nto a kind of servile fear, or despair; and most seldom watch I with the open eyes of true attention and patience: A kind of patience I seem to have, but mixed oftentimes with a kind of grudging discontent at my corporal and domestic crosses, and worldly, troubles, where with I often find myself much oppressed; which yet God (I know) for no other cause layeth upon me, but to make me sensible of mine own imperfections, and to correct me for, and to reform sin in ●e, while I live in thè world, that I b● not, condemned with the world; though it be unto me for the time very unpleasant, until I enter into consideration, that through many tribulations I must enter into the Kingdom of heaven: and, that the man is 
Correction necessary.  blessed whom God correcteth: and God giveth that blessed man patience to bear his corrections, without grudging, and giveth always a comfortable issue to every temptation.  
There is a kind of patience, wherein a man endureth that which he would and cannot avoid; this hath the name, but not 
Counterfeit patience.  the nature of that true patience, which I wish to have.  
The patience which I endeavour to attain unto, is a constant bearing of 
True patience.  my crosses, and a settled expectation through faith, for the end of that which cannot be avoided, nor better obtained, but by death.  
Therefore, casting aside all hope of temporal freedom, & the fear of death; I only rely upon, and wait the performance of his promise, who hath reserved all true freedom of 
The place of freedom is heaven.  those that are his, of his own free mercy in the heavens only, as from hunger, thirst, nakedness, enemies, labours, sickness, sins, and all other miseries whatsoever, which in this life short and evil, I am enforced (yet with patience) to endure.  
This freedom, I know, I cannot attain unto, but by changing this life by death, and therefore with patience I daily expect it, reverencing the entire love of mine heavenly Father, in chastising me here, and do acknowledge the riches of his bountifulness, patience, and long suffering, that he hath spared me so 
God's forbearance to punish.  long to live, where he might justly have confounded me long agone for my sins: but contrarily hath favourably kept me under his Fatherly discipline, thereby to lead me in the way I ought to walk in, as in watchfulness, patience, attendance, and attention, according to godliness, through JESUS CHRIST, in whose name I will address my prayers unto my heavenly Father, for the Spirit of patience, to wait for a better life by death.   

A Prayer for patient waiting for a future better life by death, fit to be said in sickness. The Prayer.  
O Lord my God, I wait on thee: My soul keepeth silence unto thee, for, of thee cometh my salvation; therefore do I submit myself unto thy will, giving thee thanks for thy patience towards me in Jesus Christ; nor thou hast showed thyself towards me slow to wrath, and full of goodness and mercy.  
Increase ever, more and more thy graces towards me, that in this my Pilgrimage towards my grave, I may possess my soul in patience, waiting thy good time for my delivery: for, here where I now dwell, I neither hear, nor see, taste nor touch any truly comfortable thing, only thy Word is my spiritual consolation, and the hope of future glory, my joy.  
And were I not fed with the hope of a better life by death, I were of all men most miserable: for nature could not with patience bear the burden of this miserable life, being so full of all infirmities both of body and mind, so fraught with sins of all sorts, and accompanied with so many and sundry crosses, and finally, subject to thy severe Judgement.  
But thy favour and thy love, and thy patience towards me, worheth in me patience, knowing that the time is coming, and at hand, wherein I shall be freed from this mortal and miserable, to enjoy a life immortal and glorious.  
O confirm therefore & increase the patience, attendance, and attention, which thou hast begun in me; that after I have here done thy will, I may receive the promise, wherein thou hast assured me, that the patient abiding of the righteous, shall be gladness.  
Thou art a God of mercy, and blessed are they that wait for thee. Grant therefore, Lord, that I may be found blameless in the day of my distation: and that I may here walk worthy of thee through Christ, being strengthened with all might through thy glorious power, to all patience and long suffering, with joyfulness. Amen.  
Lord, increase my faith.    

MEDIT. VIII.  

Of Repentance, and Merit.  
NO man, be he never so holy, is free from sin, and therefore never free from occasions to move him to Repentance. And I acknowledge, that Repentance, Patience, Watchfulness, Attendance, and Attention, are of no force, unless Faith be the ground of every of them. For, it sufficeth me not to be sorry for my sins (as it seemeth judas and Kain were) unless by Faith I can feel, & assure myself, that my sins are also pardoned (as neither of them did) for it is the free gift of God, which God vouchsafed not to them. Neither is it sufficient for me to watch with Patience, or to attend the bringing forth of outward oftentive and vainglorious works; but I must feel in myself, the infallible tokens of mine effectual calling, and engrafting into Christ through Faith, before I can bring forth works worthy amendment of life, which is true Repentance.  
Some tokens of mine effectual calling, I fe●le in myself, for I desire to do good, yet even then is evil present with me. I delight in the Law of God, as concerning 
Rom. 7. 21, 22, 23.  the inner man: Namely, as I am regenerate. But I see another Law in my members, rebelling against the Law of my mind, and lending me captive unto the Law of sin which is in my members. So that I cannot 
Verse 19  do the good I would do, but the evil which I would not do that I do.  
Should I then think, that because I feel not the signs of my calling in perfection, and because I am not free from all touch of infirmities and sins, in thought, word and deed, that therefore I have no Repentance? God forbid, for to persuade myself, that I have no sin, were to deify myself, and to make me equal with Christ, as do those that are faithed from, yet by their works of Merit and of Supererogation, presume to affirm, that they can bring not only themselves, but others to salvation, 
The opinion of Merit, and Works of Supererogation, blasphemy.  whose arrogate Merit stinks before God, making the death of Christ of none effect; the highest Blasphemy that mortal man can spew out against the Trinity: for, hereby is the most unsearchable love of God the Father in sending his Son, made vain and fruitless; the obedience of Christ to his Father's will, made needless, and his death causeless, and the work of the Holy Ghost who giveth Faith in the hearts of them that shall be saved excluded; and the corrupt heart of miserable man, wherein, by nature, is nothing but sin (the dregs whereof will remain, even in the regenerate man during this mortal life) exalted above the merits of Christ. Which Blasphemy be far from me.  
He that can merit his 
They that can merit, need no Repentance.  own Salvation, needs no Repentance, which I disclay me; and cleave only and alone to the merits of Christ my Saviour, in whom my Repentance imperfect, is reputed true Repentance, howsoever the ●ing of sin remains in me, yet without mortal venom, only to keep me ever in mind of mine imperfections: for when sinful motions arise in me, I cannot but acknowledge in myself, corruption, which cannot but humble me before God, and occasion me to pray for the Spirit of Repentance, and that God will deliver me from this body of sin.   

A Prayer for true Repentance, and a reformed life. The Prayer.  
O Lord, my God, I come here into thy presence, fearful to look up to Heaven, where thou sittest, from whence thou beholdest all my ways, and observest all mine actions in earth, cursed and evil: and wherein I have too too long wallowed myself, and as it were bathed myself in the blood of mine own soul, which I have diversly wounded, through my sins, seldom or never calling myself to an account what I have done: but resting secure, have followed vanity upon vanity heaping ●●●ne upon sin, as if there were neither pleasure nor profit but in a carnal course of life.  
O touch my heart, with a true sorrow for every idle thought of my heart, for every vain word of my mouth, and for every act that I have committed against thy sacred Majesty, give me grace to call to mind my sins of all sorts, of all seasons, and of all places, howsoever or wheresoever I have done and committed them that they appearing unto me in their ugly likeness, I may truly loath them, hate and abhor them, and unfeignedly repent them, while Ihane time, and while thy Mercies may be found, for in death there is no remembrance of thee, and in the grave who shall praise thee? Return, O Lord, deliver my soul, save me for thy mercy's sake, withdraw not thy tender mercy from me, O Lord, let thy Merry and thy Truth always preserve me.  
Open, Lord, my dim eyes, the ●ies of my heart, that I may henceforth see and walk in thy ways. Soften and molliste my hard and stony heart, that with Peter, I may go out of my sins and bitterly bewail them. Send thy 
Psal. 43. 3.  light and thy truth, let them lead me, let them bring me unto thine holy Mountain, and to thy Tabernacles.  
Give me a truly repenting heart, through a lively Faith in the Merits of thy Son, in whom say unto my Soul, and seal it unto me by thy holy Spirit, that thou art my Salvation.  
Lord, increase my faith, and accept my Repentance.    

MEDIT. IX.  
Of Faith and Hope, and the effects of them both, and of the glory to come.  
FAITH & HOPE, the main Pillars whereupon are builded all other Divine Virtues, are the mere gift of God, without which I do acknowledge I cannot be saved.  
Saint Paul writing unto 
Heb. 11. 6.  the Hebrews, describes the faith whereby I believe in Christ, not to be a dead, but a working faith, 
jam. 2. 20.  known by the effects, whereof are many Examples, Rom. 11. And whereby 
Rom. 11.  many most worthy men approved themselves to be of God, and to be beloved of God, who by their faith apprehended things absent and unseen to their unspeakable comfort, as really and truly, a● if they had been present and visible: confirming thereby, that faith is the 
Rom. 8. 24.  ground of things which are hoped for, and the evidence of things which are not seen.  
By this, our faithful Forefathers saw Christ long before he came in the flesh, and believed him to 
The Fathers before Christ saw Christ to come.  come to be the Messiah. Moses (saith Christ) saw my days. So did the Prophets, David and many other, who hoped for that which they saw not, yet at length obtained the visible glory of the same Son of God, by whom, and in whose blood to be shed they were saved.  
Without faith howsoever a man may live in a seeming sincere course of life before men, though he be observed to do no man wrong, yet if he take not hold of Christ by this lively faith, if he embrace not his Word, lay it up in his heart, if he bring not forth fruits worthy amendment of 
Mat. 3. 17.  life; he pleaseth not God: for, in nothing is GOD 
Mat. 17. 5.  pleased, but in and by his Son: and is delighted is 
2. ●et. 1. 17.  none, but in such as seek him and serve him, in and by his Son.  
I cannot come unto God without Christ; nay, 
Heb 9 24.  I cannot believe that God is, but by Christ. I cannot hope to receive the good things of Heaven, not with patience abide for them, but that Christ hath purchased the same for me; and promised the same unto me. And therefore I believe them to be certain and sure, though yet but in expectation; therefore I wait with patience.  
The Husbandman waiteth for the Harvest, many 
Patience in the husbandman.  days after his chargeable and laborious committing the Seed unto the earth: if the Harvest were instant upon the casting away of the Seed, there were neither Patience nor Hope in the Seedsman. And if by experience he found not, that the Seed cast into the Earth, would render recompense, he would either forbear to cast it away, or being sown, never hope for fruit. So I wretched man, though I deserve no other fruit to reap than I have sown, namely, of the flesh corruption: yet I hope to reap what I have not 
Gal. 6. 8.  sown, namely, of the Spirit, everlasting life: and that through jesus Christ, who, (and not I) hath cast the Seed of the Spirit into my Soul, the fruit whereof I shall reap, at the general Harvest, to mine own everlasting use, as if the Seed had been mine own, for which I hope with patience in Faith.  
As the Light followeth the Sun, so Hope follows Faith. But if I believed not God in Christ, and in him had assurance through Faith, of the performance of his promise 
Men most miserable, but for the hope of another life.  of future glory, I might well say with Saint Paul, I were of all men most miserable, for to endure here miseries, crosses, enemies, labours, anguishes, and perplexities of body and mind, and to be also frustrate of future comfort, my case were worse than the Bird in the Air, the Fish in the Sea, or the brute Beast of the Field. But glory be to God in Christ, who hath assured me of a Kingdom to come, an inheritance immortal.  
Edify yourselves (saith Saint Jude) in your most holy 
Jude 20. 21.  Faith, praying in the Holy Ghost, and keep yourselves in the love of God, looking for the Mercy of our Lord jesus Christ unto eternal life.  
Eternal life then, being the end of my Hope, I will with patience abide it, for coming I know it will come. And the delay of mine enjoying it, is but the try all of my faith, which yieldeth me that assurance, that to me is much more precious than Gold that perisheth: and shall be found to my glory, at the appearing of jesus Christ, whom, though I have not seen, yet I love him, believe, and rejoice in him with joy unspeakable and glorious, and shall receive the end of my Faith, even the salvation of my soul after this death.  
It may be demanded, 
Vain and carnal objections against Faith and Belief.  Is it so easy a matter to obtain eternal life? To believe only? no, I believe not, that simply to believe, can obtain salvation: But if I confess with 
Ro. 10. 9, 10  my mouth the Lord jesus, and do believe in my heart, that God raised him up from the dead, I shall be saved. It may be again objected, Here is yet but faith of the heart, and confession of the mouth. If this be all that is required to salvation, it is not so hard a thing, as it is conceived, to obtain it.  
I hold, in deed, that the bare confession of Christ, and to believe that Christ is, though I believe him to be the Saviour of the World: and yet do not apply his merits and death unto myself, my Faith profits me little, and my Confession nothing at all. Thou believest (saith Saint james) that there is one 
ja. 2. 18, 19  God, thou dost well: the Devils also believe and tremble: and therefore barely to believe, that there is a God and a Christ, & to confess as much, is no more than the Devils do. Therefore this Faith and this Confession is not sufficient to my salvation; for than should the Devils that believe, be also saved, but they believe and tremble: I believe and hope desiring to show my Faith, by my works.  
Abraham indeed was justified 
jam. 2. 21. Gen. 22.  by his faith, & that before the attempting of the offering of his son. But by the offering of his son, he showed that his faith was not a naked, and bare faith, but a faith accompanied with obedience, & good Works; for his works preceded not his justification, but being first justified, he believed and obeyed. Abraham believed 
jam. 2. 23.  God, and it was imputed to him for righteousness.  
Faith being the gift of God, brings forth good 
Faith the gift of God, yet ours by imputation.  Works, which in Abraham grew not by nature, but by the free mercy of God, wrought, and working by the Holy Ghost, whose fruits they were; yet in God's mercy imputed as the fruits of Abraham: so whatsoever good thing proceedeth of my faith in Christ, I assume it not as mine, though through Christ so imputed.  
I believe, that true and saving Faith cannot be without good Works, for without good Works faith is 
jam. 2. 20.  dead. And I also believe, that there may be works of themselves good, and yet without true faith, not only not acceptable to God, but rather condemned of him: for, whatsoever 
Rom. 14. 23  is not of faith, is sin. And therefore, the opinion of meritorious works, and works 
Heb. 11. 6.  of supererogation, I believe cannot be grounded on a true saving faith: for, to assume selfe-power to do good, and thereby to merit salvation, is merely against Christ and his merits: as is also the pretended propitiatory sacrifice 
Sacrifice of the Mass.  of the Mass, and the real being of Christ's flesh in the Eucharist, not only not necessary to enter into my belief; but rather, that I believe that the death of Christ, once for all, apprehended by a lively faith, and his merits applied for the pardon of my sins, to my understanding 〈◊〉, is a 〈◊〉 sufficient for the washing away of the sins of as many as do truly believe, and earnestly repent; and do receive in that faith the sacramental signs of the breaking of his body and shedding of his blood upon the cross; namely, bread and wine faithfully.  
I believe that Christ 
Act. 7. 49.  continues really in heaven, sitting at the right hand of God, a continual and alone Mediator, even for 
Heb. 4. 14. 1. Tim. 2. 5.  me, and that the heavens shall so contain him until his second coming; until which time, the Sacrament is left unto all believers, to be a remembrance unto them of his death, which is a sufficient propitiation, for the sins of all believers.  
I do therefore believe, that the holy Ghost, possessing my heart at my participation of that holy Sacrament, worketh faith in me, which faith looketh back unto the death of 
The true use of the Sacrament of the Lords Supper.  Christ upon the cross, beholding (as it were) by the eye of the same faith, the breaking of his body, and the pouring out of his blood, even then sacramentally represented unto me by the bread broken, signifying his body, and by the wine powered out, signifying his blood; which I corporally eating and drinking, I do as verily taste of the virtue of Christ's death in my heart by faith, as I do taste in my mouth the bread & wine. And this I believe to be the true use of this holy mystery, whereof all faithful receivers do no otherwise partake of Christ's body now crucified, than the faithful jews did partake of him in eating the Paschall Lamb, prefiguring the death of Christ to come, as now we solemnize the commemoration of his death past; but that they had it under a more dark veil, which now being taken away, appeareth to us most perspicuously and clearly.   

MEDIT. X.  
Christ elected none for foreseen works.  
I Do not believe, that GOD elected me, for the foreseen good works, that I would do; for I disclaim all inherent goodness by nature; and do believe that God gives me 
Rom. 7. 18, 19 and 2. 13.  both will and the power to do good; and all the good that I do, I acknowledge to be of God: and the evil that I do, to be of myself: therefore the good that I do, I do not believe to be the cause, but the effect of mine election. I confess that God did foreknow I would do good, not but that he likewise forepurposed to endue me with his own Spirit, whereby I should do it, therefore is not the work mine, but the Spirits, that God hath given me: for, if I should believe that God foresaw the good that I (setting the Spirit of God aside) should do, and therefore did elect me; were it not to believe, that mine own works were the cause of 
Eph. 2. 8, 9  mine election, and so assume unto myself power to work mine own salvation? which God forbid God gives the will and the power to work, and rewards the work, not as a debt he owes me for my work; but as he first gave me the will and the power freely, so he rewards not my work, but manifesteth his mercy, wherein he likewise, as he freely elected 
Gal. 5. 4.  me, so he freely bestows upon me his salvation, through his own means: and therefore I rather utterly condemn my best works, then to expect any meritorious reward for them.  
I feel the force of mine own corruption daily, and that appears in the whole course of my life by the fruits, which of themselves 
We cannot suppress sin, but by grace.  are ever evil, which I cannot suppress but by the grace of GOD in Christ.  
If I knew nothing by myself, to yield me cause of doubt, yet were not I thereby justified. But I know no good in myself, what shall I say then? am I condemned? God forbid: for as God did freely elect me, so he freely justifies me, not for mine own good works, the best of which are imperfect, but of his own free mercy, by imputing Christ's righteousness and merits unto me; in whom, and with whom, a Crown of glory is laid up in heaven, even for me: from whose fullness, I receive even here, 
job. 1. 16.  grace for grace: whereby, and not by any means of mine own, I do grow and increase, and the elder I wax in Christ, the more I fasten my root, and the more I flourish in the Spirit: for, They that are planted in the Courts of the Lord, shall flourish in their age, and bring forth fruit: and happy are they that are in Christ jesus, whom neither life, nor death, nor things present, nor things to come, shall separate from the love of God.  
Shall not Death then separate 
The benefit of death  me from Christ? no, it shall not only not separate me, but it shall bring me into his Real and Royal presence, into his Kingdom of glory, new jerusalem; where I shall see his Majesty, as far to exceed the glory of Solomon in the day of his magnificent Coronation, as the Sun exceeds in brightness the darkest and blackest cloud.  
Is this then the hurt that Death can do unto me? and shall I fear it? will a wise man refuse a rich possession, for not passing to it by an ordinary bridge, by which he hath seen millions go before him? And shall I desire to dwell in this base and beggarly cottage, this ruined and rotten house of clay, in labour, travail, care, fear, trouble, envy, grief, and a thousand miseries, rather than passing by the ordinaire way of death, to inherit a glorious Kingdom? God forbid.  
I desire far rather to be 
The glory to come, far exceeds man's understanding.  with CHRIST in glory, which glory, I believe, far surpasseth, both what is or can be spoken, or conceived of it. The very Angels that presently partake of it, cannot express it: nay, the holy Ghost, though he do assure us that it is prepared for all Gods elect, yet the very fullness 
Words cannot express the glory to come.  of it is not revealed, words cannot so sufficiently declare it, as that the most illuminate man can express it; not Paul himself, though he were taken up into the third Heaven, where he heard, and no doubt, saw wonderful things, yet could he not discover them to the full apprehension of any mortal.  
But, by the glory that 
If worldly things be glorious, how much more are heavenly?  God hath revealed in his works, by the Firmament, the Sun, the Moon, the Stars, the Seas, the Earth, the order and course of all his creatures visible, may lead us to judge by way of comparison, That if the things, for the use of mortal men here, be so wonderful and glorious, what are they that are in the heavens, where no base or corrupt thing cometh?  
The Sun is a creature 
Mat. 24. 29 Luk. 21. 25.  that shall be darkened, yet who is able firmly to fix his eyes upon the glory thereof? How much more glorious, may I think, is he that made it? whom never mortal man could ever see and live. Moses seeing, as it were, but the shadow of his glory, received yet such a transplendencie of glory in his countenance, through that little spark of God's glory, as the Children of Israel could not behold the brightness of it.  
What glory then, shall I think the Elect of God shall receive from GOD'S al-fulnesse of glory, which is so unspeakable as cannot be conceived? But as the Iron, partaking the fervent heat of the fire, becomes like unto the fire: so I, with the rest of God's Saints, shall so partake of his glory, as this my corruptible body, when it hath put on incorruption, shall become totally glorious, through the transplendencie of his glory.  
The body of man is a 
Great difference between the beauty of the soul and body.  beautiful visible workmanship, yet it is of the earth, earthy: how much more beautiful is the invisible soul of the regenerate man, which is of heaven, heavenly; spiritual and invisible?  
Seeing then that earthly and visible creatures be so glorious, as they do administer great contentment and delight unto the carnal eye: How much more will God's invisible works delight the spiritual sense of Gods elect, when they shall at full partake of them? Who then will not long and desire to see them? much more to be partake● of them? especially of that glory, which whosoever enjoyeth, shall be delighted with no other object? And I verily believe, that one day I shall see it, and say with David: As I have heard, so have I seen in the City of our God: and shall not but acknowledge, that it exceeds all that I have heard with mine ears, seen with mine eyes, or conceived with my heart, by infinite degrees.  
So gracious is God, as he giveth greater things, than man can conceive by 
Eternal joy cannot be had but by death.  his promises: & although I cannot as yet sufficiently conceive, much less speak of the surpassing excellency of that glory; yet will I meditate thereupon: the more to make the pleasures of this life of no account, and the more to kindle in me a desire to be dissolved, to enjoy that unspeakable glory, which cannot be attained unto, but by death.  
The word Glory imports 
The word Glory, what it imports.  matter of dignity; and I see the whole multitude of human creatures desire it; bending all their studies and endeavours to obtain it. But, alas, what is it? is it not like jonahs' Gourd, growing 
jon. 4. 6, 7.  up and withering all in a day?  
What man then of ordinary understanding, will be so earnest & eager in achieving this moment any, and so remiss and careless in seeking to obtain that perpetual glory? for, I see that this world's glory 
The glory of the World, what it is.  is full of suspicion, care, fear, troubles, and dangers, even in the best estate subject to change: but the future shall be free, full 
Future glory.  of all constant happiness and absolute content, and therefore more to be desired then all human greatness: it fades not, as did glorious Salomon's, and other temporal Potentates and Princes; who yet, may truly challenge condign glory above others in this life, through their moral virtues; yet not thereby truly glorious, without the assurance of that which is to come, which, nothing shall be able to blemish, as do enemies, sickness, and crosses, dishonour and eclipse the earthly honoured.  
God's judgements also do often fall upon the unduly dignified, not upon 
Act. 12. 23.  the truly honourable, as they are honoured by men, but as they are men offending the GOD of glory, Who exalteth the humble & 
Luk. 14. 11.  meek, and casteth the insolent and proud (even Princes) down to the ground.  
The glory to come shall no man or matter blemish, or diminish, which glory I see now, but as through a vail, as in a glass much imperfectly: but when I shall be dissolved, & when my earthly and spiritual parts shall be made one again, then, I verily believe, that I shall see at full, and freely enjoy that inestimable glory, namely, my glorified Redeemer, face to face, and shall be transformed into the same glory; so that nothing shall be left in me, but that which shall be wholly glorious.  
O, how hath the Lord magnified his mercy towards me! He hath raised me from the dust: he hath 
God's wonderful favours towards us.  delivered my soul from hell, and assured me to sit with him in glory, and to be filled with the joys that are at his right hand, to eat at his Table, to drink of the Rivers of his pleasures: and in his light I shall see light, and be changed by the sight of his countenance.  
The faces of the just shall shine as the Sun in the firmament, when the glory of God shall shine upon their souls and bodies together, changed from corruption, and made partakers even of the divine nature.  
Can the tongue of Man 
The glory to come unspeakable.  or Angels then, express the abundant felicity, that the Saints of God shall enjoy? no, it confoundeth all the imagination of man, to conceive the unspeakable glory that there will appear, now darkly apprehended through faith.  
One torch giveth light to the whole room where it burns, but where there are many burning, the light is far the greater. If one Sun in the firmament give light to so ample and spacious a world as we here live in: and the face of every just man shall shine as the Sun; what a glorious light and beautiful sight will there be in the heavens, where millions of millions of glorified Men, with Angels, Archangels, Seraphins, and Cherubins, shall shine as so many bright and beautiful Suns together; all taking their light from that all-shining Light of lights, the Son of the living God, all knit together in the band of one Spirit, in so sacred a communion and union, that every one of them shall account the glory of another, the augmentation of his own joy, contrary to the course and condition of the worldly glorious; who emulate and envy all others that exceed or equalize them in glory! Moreover, with what spiritual joy shall I behold my most loving Redeemer and Saviour jesus Christ, sitting as absolute Prince of Glory, by whose Merits I have obtained this surpassing glory.   

MEDIT. XI.  
The glory to come makes the the godly willing to die, and the rather for the crosses of this life.  
NOw then, seeing so great a weight of glory, set before the eye of my faith; why should I be afraid to lay down this my mortal body in the grave? although I know, it shall there rot, putrefy, & turn again to dust: yea, to more vile Earth, then whereof it seemeth now to be made. Were my beauty as Absaloms', it shall become a stinking Carrion, loathsome, and filthy.  
To what end then 
Not to pamper the body.  should I so unnecessarily respect it, as to adorn it with superfluous & needles Ornaments? Why should I covet to fill and feed it with dainty and delicious fare? And why should I fulfil the desires, and vain delights of my corrupt heart? Why should I sweeten and perfume my out-part, to make it odoriferous to others, mine inward part resting yet odious to God?  
This superfluous care of my bodies vanities, would not only make me the more sweet and pleasing, but far the more hateful to God and godly men: therefore shall my desire and practice be, by 
The sum of a Christians care.  the grace of God, during the short remaining part of this my miserable life, to cover my nakedness with apparel, merely needful, and seek to maintain it with food, such as it shall please my God to bless unto me, and through the same grace, my heart's delight shall be in the continual true service of my heavenly Father, having ever an eye unto, and desiring that time when, and that place wherein I shall need neither raiment nor food, and where I shall be only delighted with the glory, wherewith I shall be filled after this body's death: which, although it perish for a time, my soul resteth ever immortal, God, being the God not only of mine immortal soul, but of my mortal body also.  
And I believe that he 
God will raise the body totally at the last Day.  will not lose one hair of mine head, nor the smallest dust that shall come of my putrefied carcase, nor one bone of my rotten and consumed body; and that he will raise my mortal part in all fullness of all the parts, and make them all joint-partakers of eternal glory in Heaven, in the Day of Christ's second appearing, in what manner soever it be dissolved; burnt in the fire, drowned in the Sea, devoured by wild Beasts, or by any other mean whatsoever.  
I hear natural reason say, It is an easy matter to 
Hard for natural men to believe the Resurrection.  believe that I shall die: experience makes it so common. But to believe that this my body, when it shall be rotten, and consumed to dust, eaten with fishes, devoured and digested by wild beasts, or burnt to ashes, or be utterly otherwise consumed; that it shall rise again to glory, is not so easily apprehended: no experience teaching it, but the resurrection of Christ, which I have not seen.  
I disclaim in this point all natural reason, and do faithfully believe, that as my Redeemer jesus Christ 
Rom. 10 9 1. Pet. 1. 3.  died and rose again: So after my death I shall, by the virtue of his Resurrection, rise again to eternal life.  
job prophesied of the Resurrection of human dead bodies, and affirmeth that he knew, that his Redeemer 
job 19 26, 27, and 14. 14.  lived, and that though after his death the worms should devour his flesh: yet in the same flesh he should see God, look upon him, and behold him, and that with his own, namely, with the eyes that then he had. And the Prophet Esay affirmeth, that the dead bodies in the grave shall rise again, some to glory, some to torment. The dead men (saith he) 
Esai. 26. 19, 20.  shall live, even with their bodies shall they rise.  
Christ saith, marvel not at this: The hour shall 
john 3. 25.  come, when all that are in the Graves, shall hear his voice, and shall come forth, they that have done good, unto the Resurrection of life, but they that have done evil, unto the Resurrection of condemnation.  
Christ also affirmeth, that it is his Father's will that sent him, that he shall lose nothing of that he hath given him, but that he shall raise it up at the last Day. They that sleep in the dust shall awake.  
Infinite are the proofs 
The godly and the wicked shall rise, but to contrary ends.  of the Resurrection of human bodies in the Scriptures: both of the just and of the unjust, of the godly and the wicked, but to two contrary final effects. The godly shall rise to everlasting life, ever to remain with the Lord: the ungodly shall rise to everlasting punishment, to be tormented for ever with the Devil and his Angels, in continual horror, weeping and gnashing of teeth.  
Here is matter of Meditation; hence ariseth hope and horror, comfort and calamity. There are 
The Resurrection of the just & unjust.  but two ends of the Resurrection, life and death, and both perpetual: And these succeed the death of the body. Should I then be so injurious unto my silly soul, that dwelleth in my mortal body, as to forget that it shall come into judgement, in a time coming, and at hand? and that this body, this fleshly and corrupted part shall again be raised to glory or shame, to partake of either, with the soul? were it not, as if I should say in my heart, there were 
Psal. 14. 1.  no God, no Heaven to glorify, or Hell to torment? persuading myself, that either after death there remaineth neither evil nor good? but that I should go into utter oblivion, to an eternal sleep, never to return into any second existence? or that GOD were a God, only of the immortal soul, and not of the mortal body, or a God of Mercy, and not of justice? Should I thus foolishly, for less than a mess of Pottage, sell my Birthright in Heaven? for a grain of temporary vanity, sell a Crown of perpetual glory? far be it from me, for a Kingdom, I know, is prepared for me, and a Kingdom I seek, waiting for it, until it fall unto me, as mine Inheritance, through Christ, who hath purchased the same by his blood. In the mean time, I must taste and undergo many troubles, afflictions, poverty, want, enemies and the scorn of the World.  
Doth GOD suffer his own Children to be afflicted in this life? how can he then be said a loving Father unto them? Doth not that worthy Prophet & King, David, affirm that 
Psal. 119. 165.  they that love his Law, shall have great prosperity, and no hurt befall them? How 
An objection. Answer.  then comes the contrary to pass? The Answer: The Spirit of God, that spoke thus by the mouth and pen of David, lieth not: for the afflictions that I feel, and the crosses that I have, proceed from the love of God, and hinder not, but rather do much further my spiritual prosperity: For whom the Lord loveth, 
Heb. 12. 6, 7, 8.  he chasteneth, and scourgeth every son that he receiveth. If therefore I patiently endure chastening, God offereth himself unto me as to a son. If I were without correction, whereof all Gods Children are partakers, I were a bastard and no son.  
Blessed is the man, saith 
job 5. 17.  job, whom God correcteth, therefore will not I refuse the chastening of the Almighty: let him therefore deal with me according to his own will, in giving me what he will, health or sickness, wealth or want, prosperity or adversity; for I know, that all things 
Rom. 8.  work together for the best to them that love God: he may make a wound, but he will bind it up again: he may smite, but his hands make whole again: he giveth 
job. 5. 18.  always the issue with the temptation. GOD forbid, therefore, that I should entertain the least thought in my heart, that whatsoever cross or affliction befalls me, were in GOD'S indignation; but only in love.  
I do acknowledge 
Sin the cause of affliction. Hag. 2.  that sin is the cause of all the crosses, calamities, afflictions & miseries that I endure, & if God should deal with me answerable to what I have done, I could not bear his punishments: But in stead of over-pressing me with troubles, he mitigates even the small corrections that he sendeth: nay, rather which I draw, as it were upon myself. And among other dangers, I find poverty and want, not the easiest to be borne, neither can my debts be long borne withal; for I see, a necessity enforceth that which my will is ready, but I am unable to perform. And therefore no small portion of affliction oppresseth me: for as I acknowledge myself worthily inferior to other men in Virtues: so in greatness: for as by birth I had no pricefull patrimony: so hath not the World afforded me a gainful faculty: yet labour I though I lack. What shall I say, or think? Is God only gracious unto the worldly-glorious? and hath he not regard to such as are of a mean estate in this life? Doth the Holy Ghost visit the souls of the wealthy with comfort, in their carnal fullness and delights? and leaveth he 
God's children have inward comforts in outward crosses.  the poor, forlorn and comfortless here? Nothing less; but as Christ had meat to eat, that his Disciple knew not of: so the poorest of God's Children have their inward and spiritual consolation, such as worldly and carnal men know not of.  
But what is this to the 
Spiritual wealth will not pay carnal debts.  satisfaction of the World? can my inward and spiritual wealth, pay worldly debts? It may be a good means thereof: for God hath promised unto the faithful, that he will be their helping Father: what they want, he will in his 〈◊〉 supply, though he delay the performance of his promise, the more to occasion me to pray; yet i● his promise yea, & Amen, as truly to be performed, as if it were already done.  
But (saith the fleshly 
A carnal opinion.  mind) it is long looked for. And it is but foolish idleness of a curious brain, that seeks not timely means, by right or wrong, to relieve his wants, nay, that endeavours not his own advancement in this life, as do such as are careful to provide for themselves and their posterities.  
Thus the worldly man speaketh to his own heart, not vocally, but by his present greediness of thi● 
Carnal security of the rich, and assurance and content of the poor.  life's fullness; Soul, take thine ease, thou hast enough: to whom, again, the poorest true and faithful child of God may answer; that in his meanest estate he resteth as well content, and hath, through the blessing of God, a sweeter, and more refreshful Dinner and Supper with a morsel of Bread, or a dish 
Dan. 1. 8.  of Roots and Herbs, in his poor, base and beggarly Cottage, yea, in a Prison or Dungeon, then hath the covetous Glutton 
Luk. 16. 19  faring deliciously every day.  
It may be said unto me; Why do I then complain? I answer, Not for that I am not rich in Revenues, in Gold, Silver, jewels, Sheep and Oxen, manservants, and Maydeseruants: nor for that I equalize not others in worldly glory: but for that, necessity (a great and powerful 
Debt, a heavy burden.  Commander) hath me under her foot, keeping me low, that I cannot rise nor attain unto means by mine honest endeavours to to pay what I owe: only my heart earnestly desireth, to owe nothing to any man, but love: But this dischargeth me not of the burden of my Creditors clamours, and of the conceived shame that my penury procures me. What then? what remaineth that I should do? Surely I will wait on God, who never leaveth those that are his, without help in their greatest need. I will endeavour to satisfy all men their due, and my desire shall be in all good conscience, to discharge mine uttermost duty, and then I doubt not but God in his Christ will excuse all my enforced defects, and although man will not, God will accept the will for the deed.   

MEDIT. XII.  
God's Providence sufficient for the faithful man.  
I Have learned, that man liveth not by bread only, but by the Word of God. which containeth such and so many sweet promises of God's presence with me, and of his Providence over me, as I laying them up in my heart by Faith, am fed with that blessed satiety of spiritual and inward comforts, which maketh the new man to grow daily in all fullness of heavenly contentment, drowning and swallowing up all superfluous cares of this life: wherein I am indeed seen to live, and yet (I speak as I desire) I wish to have my conversation totally in Heaven.  
As I have a corporal being, so I converse in the 
All have a corporal and aspirituall being.  Earth, and earthly things, but I have also a spiritual: and so I have my conversation spiritual; namely, in Heaven, from whence I received my spiritual life. And where, after this life I know I shall live ever.  
The true Child of God lives here but in show of his bodily presence, his inward part which is his regenerate 
The godly have their conversation in heaven.  mind, is always conversant in heaven, which is his home: but the carnal and unregenerate man, hath both his visible and invisible parts, set especially 
Phil. 3 20.  on worldly things, conversant with the vanities of this world in spiritual darkness.  
Heaven, I confess, in respect 
Though local heaven be far above us, heavenly comforts are near, the earnest of our inheritance  of the local situation thereof, is far above the apprehension of my natural eyes; yet by the grace of God I apprehend such spiritual comforts from heaven, as I believe, they are even here, the very true earnest of that joy, which I shall hereafter receive at full: and though this earnest be not the quantity, yet it is of the quality of the heavenly joy, there laid up for me after this life, when and where all corporal miseries shall have an end, and I shall become a freeman of that heavenly City, where I shall want nothing that is good, nor be oppressed with any thing that is evil.  
But who can be persuaded of this my happy estate to come, considering my hard estate here? I cannot in my body, which is corrupt and sinful, show any visible token of the assurance of glory to come, as it were from heaven, as sanctified Steven did, whose face did shine 
Act. 6. 15.  before his Persecutors, as the face of an Angel.  
Such a confirmation of inward comfort, in mine afflictions, by celestial visible tokens, now needs not: for, that I strive not to seem a Saint, or to be so reputed, in or of the world, (though I doubt not but I am so) wherein, the more sincere I seem to show myself, so much the more procure I the contempt of the world. The King's daughter is all 
The glory of the godly is within.  glorious within: so the children of God, howsoever base and abject they may seem to the world, they are beautiful within.  
They may be outwardly as was poor Lazarus; 
Luk. 16. 20  beggarly and full of corporal diseases, as was holy job in his miseries: and 
job 2. 8. to 13.  were not the doctrine of the body's resurrection true, & that I believed it, could I with patience undergo 
The miseries of God's children great, eased through hope.  the harsh entertainment that the world imposes upon me, as crosses, miseries, emulations, envy, poverty, labour with contempt, and all sorts of discontents, domestic and foreign, within & without, in body and mind? In all which the assurance of my body's resurrection to glory, (which none but mine own heart feeleth) is the hand, whereby I receive comfort from heaven here in earth, even in my greatest miseries.  
I am not ignorant of other 
Some grow somestand at a stay, or wither.  men's growth, from a grain of wealth to an ounce, from an ounce to a pound, from a pound to an hundred weight. And I that have laboured more peradventure then some of them, am left so far behind them, as I am forgotten ever to have been of their company.  
What shall I say? shall I fret myself at their prosperity? and grudge at mine own mean estate? no, I will trust in the Lord, 
Psal. 37.  I will delight me in him, and commit my way unto him, I will not envy him that prospereth in his way; 
Psal. 37.  nor him that obtaineth his desires in this life. It is too much, and I rather pity then envy them; for their fullness makes them fall; and their fatness makes them without God's fear, the more fit for the slaughter.  
It is enough for me, that 
In our dependence on God's providence we must labour in our callings.  I depend on God's Providence: yet do I not so depend, as that I think, that he will feed me, though I put not my hand to my mouth, & that by his providence and power, my wants and my necessities should be supplied, though I laboured not. No, it is so far from me so to think, as I endeavour to use all the lawful means that my calling (base as it is reputed) and mine endeavours therein (weak as they are known) can administer unto me.  
But I acknowledge all 
Nothing prospers without God's blessing.  my labours vain, without the blessing of God, without which, I know, nothing can prosper under my hand. And I am not ignorant, that according to the outward man, all things succeed alike to the good & to the wicked, health and sickness, riches and poverty, enemies & friends: the Sun shines, and the rain falls on both alike, not to the best by desert, nor by chance, in that which is to either of them good for their corporal being: but that God's blessing in earthly things, should make even the wicked without excuse; and that GOD may have the glory, not only for the salvation of the one, but for the condemnation of the other: for, his glory appeareth aswell in judgement as in mercy.  
I will therefore trust in the Lord, I will (during my time limited by God) labour in my calling, according to my duty and occasions administered, and therein will I wait with patience in hope: I will rest content with my portion, knowing that a small thing, blessed by God, is better than the greatest riches of the unsatiable.   

MEDIT. XIII.  
Not to sorrow for a man's death, but to hope of his better life.  
NOw, forasmuch as I know I shall change this vile body for a better, such as are my friends, in reason, will not be against it, though for a time they shall lose mine, and I shall lose their corporal and comfortable society, but we shall meet again in more complete and comfortable joy in the heavens, than the earth can afford us; and therefore I wish them not to sorrow for my departure, when it shall please GOD to appoint the time.  
But me thinks I hear 
Fear of future want, causeth mourning most.  some (whom the Law of Nature (especially of Religion) bindeth me much to respect) lamenting their miserable estates, which cannot but befall them, after my final departure from them; it is hard with them now; and they may justly fear that they shall want, what my poor endeavours, while I live and have my health among them, do in some measure supply.  
And (which may aggravate 
Debt of a man dying, is grievous to him and his.  their sorrow, and my grief the more) I am indebted, and thereby shall leave a more heavy burden of misery and contempt upon them, than the poor means which I shall leave for them, will be able to sustain: for, they say, and true it is, that creditors are cruel, and there is little mercy among men: & therefore may they justly fear, that they shall be oppressed beyond their power, which may justly give them the greater cause of fear before, and of mourning after my 
The effects of poverty & riches, left to posterity.  death.  
As riches left unto posterities, are the cause of carnal content and rejoicing: so is poverty, cast upon them by Parents, the occasion of sorrow & calamity. The consideration whereof breeds more grief in my heart, than the remembrance of death brings fear, not in respect of myself, who am taught, that in what estate soever I be, to be therewith content: but my contentment worketh not in them the true knowledge, how to use things indifferent: for, being poor, I am patient; and where patience is, there is hope; and where hope is, there is the mind at peace: or, being rich, I may have discontent & distraction; so that neither wealth nor want, of themselves are good or evil, but as they are made by the use, or abuse, of either of them.  
Poverty in Parents, makes 
The benefit of poverty, & the incommodity of riches left to children.  oftentimes children virtuous, knowing it is their portion: whereas the hope of riches, often emboldens the indifferently well inclined, to be the worse conditioned, knowing, the greatness of their portion will maintain their vanities. Virtue, is a far 
Virtue, a great patrimony.  greater patrimony than possessions; and with an inheritance, wisdom is necessary; but precious, where no earthly inheritance is, for that by it, the life is governed by true discretion; whereas without it, the best patrimony is suddenly consumed with shame.  
If therefore I could leave 
Virtue & riches of the mind, not by propagation.  unto them, that riches of the mind, to direct their ways, they might then spend their short and evil days as sweetly & as contentedly in a poor cottage; and therein offer unto God, as pleasing sacrifices of prayer and praises, as in a Prince's Palace; but God is the giver of these heavenly virtues.  
poverty is not to be imputed 
Poverty in itself no fault.  as a fault, to the honestly minded and truelyindustrious. The fault is in the mind that deems it a fault: but few, howsoever Philosophical they seem, can without divine wisdom bear with gladness, to be left poor by Parents: and what wife is she, that with willing acceptation will embrace a poor life, after her (though) most virtuous, and most loving and beloved husband?  
Widowhood of itself 
Widowhood a sorrowful portion.  seemeth, and to the virtuous woman is, a sorrowful portion, especially so left by a beloved husband; but Widowhood with poverty, is mere misery: yet a virtuous woman married will take her lot with patience, being a widow; for, no estate, time or trial, can alter her constancy.   

MEDIT. XIIII.  
The discovery of a mean estate reputed a fault, is none.  
I Have been often condemned of simplicity, by many of my friends, for that I bewray mine own poor estate, so publicly to the world, which peradventure may repute me rich, and of competent means. This I acknowledge is a show of their love and friendly affection, and I so take it, but cannot observe it, nor follow their counsel; for if I should conceal my necessity, & make an outward show to have what I have not, and to be what I am not; am I the richer, or the better? shall my posterity receive the greater portion of prosperity after me? nay, shall they not rather undergo the greater penury? can I make a show of greatness: and will not that require a superfluous and needless charge? and will not that charge impair and diminish, even that little that I have? therefore fear I not to bewray mine own wants; but desire rather to show myself as I am, and to be as I show myself: for GOD abhorreth a double heart.  
Again, it hath been objected against me by 
A taxation for poverty in a seeming advantageous calling.  way of a kind of reproving admiration, that I having lived long, and laboured much in a seeming advantageous employment, should grow no greater, or wax no richer.  
What should I answer to this objection? To be silent is best. If they could as well tax me with riotous expending, & a prodigal life, whereby I have consumed that which by God's blessing I have gotten: I would answer by a plain confession, that I were not worthy to be worth a morfell of bread: or if they could charge me with idleness, or neglect of the execution of my calling, according to occasion; I should show myself destitute of understanding: 
Pro. 12. 11. Ecclus. 33. 26. Ecclus. 40. 14.  and through mine ldleness bring upon me much ●●d. But prosperity and adversity, life and death, poverty and riches, come of the Lord. A man may labour, and yet lack; he may be idle, and yet abound. A righteous man may want, & the wicked grow wealthy, and neither the religious industry of the one makes rich; nor the carnal security of the other, seconded by worldly policy, prevent it: therefore will I labour, referring the success to him that blesseth every work to the poor and the rich, according to his own will, but to divers ends good and evil, 
Good and bad are blessed, but to several ends.  as are the subjects of the blessings, though none are truly blessed, but such as God hath made righteous, yet in respect of God, the good success of the works of wicked men are reputed a blessing, the abuse whereof, turneth in the end to a curse.   

MEDIT. XV.  
A third taxation.  
AGAIN, a second main negligence is objected, and laid to my charge, by way of taxing me for my poverty: That, if I provide not for my family, I am worse than an Infidel. These remembrancers are like jobs comfortars, that in stead of consolatory counsel, do afflict me with words of sorrow and bitterness.  
I know & acknowledge 
2. Cor. 8. 21. Rom. 12. 17  that I am bound to provide for my family things honest; the scope of which charge I conceive not, necessarily to be stretched so far, as some seem to tenter it, making it the colour of detested covetousness.  
I understand the true 
The meaning of providing for families.  meaning of this piece of Scripture, to tend to the moving of Christian parents of children, and Masters of families, to a necessary care of the sustentation & education of those of their families, & to this I acknowledge myself bound, lest that they through my negligence, idleness, and unthrifty course of life, should want those things, that necessarily appertain either to their relief, maintenance, or education, whereby indeed I should be guilty of their miseries.  
If therefore my heart can (as it doth) sincerely testify unto me truly the contrary, though the world condemn me therein; he, I know, to whom I stand or fall, will excuse me.  
The brute beasts and 
The care of brute creatures over their young.  birds have, by the instinct of nature, in a sort, the same care that is enjoined unto man: they provide for their young as long as they are tender and weak, but when they become stronger and able to pray for themselves, the old forsake them.  
The true meaning of this former Scripture, as I conceive, requires no more of me necessarily, though Reason and Religion bind me, never to forget to do them what good I can, and to add unto their comfort, according to their necessity, and my lawfully got means. 
The contrary of the true meaning of providing for families.   
Some yet think themselves Infidels, if they use not all possible means, by right or wrong, to enrich their posterities, to advance their greatness, to equalize them in lands, livings, & possessions, with their Superiors, pretending thereby, that it behooves them even by the Law of Love and Religion, thus to provide for the superfluous future maintenance of their children, and their heirs, entailing their possessions 
entailing possessions.  from generation to generation; and what do they but thereby argue their distrust, that the God of Abraham, the God of Isaac, of jacob, joseph, job, and other godly men, who only cast their care upon God, is not now as provident, powerful, and careful of the necessity of his children, as he was of them?  
Doth not this prove 
A kind of infidelity in providing.  worldly minded men, more to resemble Infidels than do they, that cast the care of providing for their children upon God, themselves not able by all their lawful endeavours to leave them competency after their death? but do work as much as in them lieth, to bring their children to the fear of God, that they again by their godly lives and holy conversations, might teach their Posterities. 
Riches without the fear of God quickly spent.   
This in deed is the greatest portion, and most perpetual, without which it is daily observed, that the greatest earthly portions and possessions, are commonly spent and consumed, before their too careful father's carcases be half rotten in the Grave.  
There be some by their Virtues have worthily 
Honour maintained by possessions but better by virtue.  merited Honour, which cannot be maintained, but by possessions, and revenues: whose Virtues imprinted in their children, do more magnify the dignity of fathers, than the possessions they leave them after their deaths.  
Honour, in deed should be the reward of Virtue, 
A kind of preposterous dignifying.  but contrary, commonly Virtue follows Honour: and Honour, Possessions: for as a man's greatness is, so are his reputed Virtues. So that Possessions are as the Loadstone, to draw on Titles of Honour, and Honourable Offices: and far the more gloriously doth Virtue shine, by how much it is found in men honoured. In men base in show, let their Virtues be 
Virtue not observed in poor men.  never so great, they will not shine to the eyes of the world; nor be discerned, but by their contraries, nor made perfect, but by adversity: & in whomsoever true virtue is found, be he never so base in outward show, he deserveth more respect, than he that hath much wealth, and is vicious, though he be dignified with the title of honour.   

MEDIT. XVI.  
A justification of good endeavours.  
NOw then, although I strive not to justify mine endeavours, which I know, are not to all men hid: Yet may I justly justify my lawful defence against the former imputations: And I think I erred not, if I did in some measure: challenge unto me the merit of some gratuity, among other labourers, whose estates testify, that either their wit, policy or friends have far exceeded mine: or else it hath so fallen upon them by Chance; which last I believe not; for the 
The word Chance excludes divine providence.  word excludes Divine providence: which to deny, is proper to Atheists and Epicures, as Eliphas reporteth, or rather whereby he upbraided, faithful and holy JOB, saying, How should GOD know? How should he judge through the dark clouds? The clouds hide him that he cannot see.  
This was his blindness, 
Worldly wisdom, spiritual folly and contrary. 1. Cor. 3. 19  his eyes were open to carnal, but shut to divine understanding. But GOD sees the blindness of them, that are wise to the world, and fools to God, and observeth also those that are fools to the world, who are wise to God. Though he have his dwelling on high, he yet abaseth himself, to behold things, as well in the Earth, which is his footstool, as the things in Heaven, the throne of his Majesty. And I know, and verily believe, that God is no idle observer of the things that befall unto every man in this life.  
Some things come to pass even of his own mere providence, for the corporal comfort, and relief of his distressed children, as to the widow of Sareptha: Some to their spiritual comfort, as when 
1. Kin. 17. 8.  Philip was sent to the Eunuch: And some things 
Act. 8. 27.  God tolerates men to achieve by unlawful means: As Ahab, Naboths' Vineyard. 
1 King. 21.   
And because things fall not out to an equal allotment to all, but some to be advanced, some kept low, some in prosperity, some in poverty, some undeserving, richly rewarded, some deserving, not regarded: there be that think of God, as the Syrians did, only to be a God of the 
1. King. 20. 23.  Mountains, of great men of the world; not of the Valleys, of poor, oppressed men of the world: as if he were not 〈◊〉 God that cared for the poor. Whatsoever therefore the men of worldly minds think, howsoever they persuade themselves: I do constantly believe, that there is nothing, great nor small, no man high nor low, but is under God's Providence; as touching 
All things are under God's disposing.  the success of whatsoever they do.  
Doth God number the hairs of ●●r heads, and 
Mat. 10. 30 Luk. 12. 7.  put our tears in a bottle? and shall I not think, that he regardeth, ruleth, appointeth, and disposeth greater things that concern me? I believe that the preferment and dignity of one, and the keeping of another in mean estate: is as far from fortune and chance, as it is from a man's own power, to add a cubit to his stature, or to make a hair black that is white. It is not then in him that willeth, nor in him that runneth, but in God that giveth what every man runneth for.  
And therefore I think, 
He that hath done all that he can, may be excused.  that when I have done all I can by my best and sincerest endeavours to increase my portion, I can lawfully add no more than I have done, to the enlarging of mine estate. To heave, to shove, to strive, to struggle, to insinuate, to flatter, to cog, to face, lie and deceive, are as easily learned, as to be an honest man. And he that is either ignorant of, or not apt in practice of these, he may live censured 〈◊〉 simple man, but no laudable Politician, but of a base, weak and dejected condition, of which rank I am numbered.  
But I may answer my Censurers, as David did. How long will ye judge vn●●●●ly, and accept the persons of the 〈…〉: yet there is no doubt, but that many rich and wealthy men may be free from the former 
No doubt but many rich men may be good.  kind of policy, and have innocent hearts and clean hands.   

MEDIT. XVII.  
Not good to yield to evil means, to get wealth.  
IT is a fearful thing to yield unto unlawful motions and means to become rich by the Examples of Achan and Gehezi, 
josh. 7. 1. 2. Kin. 5. 22.  whom God gave up to their covetous hearts, and to walk according to their own counsels, whose rewards well weighed, may make others (as I desire) to beware: yet according to the course of common carnal policy these were wise fellows and provident. There was not so thrifty a fellow in all the Camp of Israel, as Achan was: for although many precise and scrupulous Fools passed by and neglected, the wedge of Gold, he thought it wisdom to singer it: though a curse were laid upon it, having learned, belike of Horace, 
A foolish proposition.  That none but Fools will refuse Gold that can get it. A foolish Proposition, without a disjunction, and restriction. Gold, indeed, is lawful, lawfully gotten, not contrary.  
Elisha refused, but Gehezi his servant took the 
2. Kin. 5. 15. He that gave the spirit to Elisha, knows all things.  forbidden reward: as many servants of great men at this day do, who have not Elishaes' spirit to follow and discover them. But he that gave the spirit to Elisha, knows all altogether; though the achan's and Gehazies of this old politic World have learned to be more secret, unseen and un-noted. They grow wealthy un-awares to men: having but some colourable office or trade, 
Offices colour Briberies.  who can tax them with Talents of Silver, or Wedges of Gold? Only they are admired for their wit, much reverenced for their wealth, gazed on for their glory, and flattered for their felicity: and therefore think they are even here in the very bosom of Paradise, and in so high favour of God, as they could be content to dwell here in the Earth (with that contentment they now have) all eternities; seldom or never calling to mind that they must die, and that (it may be) suddenly, as others do: and that they must yield an account, both for the getting and using of their wealth and greatness.  
God is not ignorant of Briberies, Extortions, Oppressions 
God not ignorant of Briberies.  and wrongs, that men unlawfully commit in their lawful callings, as they (with Gehezi) think he is: no, he knows their thoughts, much more secretest Briberies, nicely termed Gratuities.  
Gehezi was leprozed 
2. Kin. 5. 27  for one, and that a seeming lawful Gratuity: and should I think to escape a more deadly leprosy by such and so many extorted Gratuities, plain Briberies, as I might take, to make me rich? One common Gratuity, nor twenty can effect that, which some men bring to pass, under colour of some employments: The benefit whereof lawfully taken, cannot so much and so speedily enrich them, as they are observed to enrich themselves: partaker of whose secrets, let my soul never be!  
Unhappy is he, that 
Unlawful execution of a lawful calling, dangerous and unhappy.  cannot live contentedly in a lawful calling, by the fruits of the lawful execution of the same, and more unhappy is he, that to increase his competent estate, doth use unlawful and forbidden means. Such a man no doubt is ignorant; that the fear of God is great riches, and that godliness is gain. Neither 
1. Tim. 6. 6.  of which can stand with a covetous desire of superfluous riches. For the fear of God and godliness, are Twins, borne at one birth, by the Siprit of God, working by faith, which brings forth hope, both which they seem to want, that are solicitous and over-greedie, to get the pelf and pillage of the World; who cannot contain themselves within the limits prescribed by the Holy Ghost, namely, In whatsoever estate we are, 
Phil. 4. 11.  therewith to be content, not caring for too morrow, as 
Mat. 6 25. 34.  doubting of God's Providence: but having food and raiment, to be therewith satisfied. 
Gen. 28. 20.   
This Doctrine, though it be Christ's own, is too restrictive, it is a hard and harsh Commandment, so contrary to the practice of carnall-minded men, as many of them would either wish it stricken out of the Book, or to hear such a pleasing gloss upon it, as might moderate the severity of it. They are content to take what the time present will afford them: yet they think it not sufficient, unless they provide and lay up for many years.  
A godly respect, no 
A godly care not forbidden, so we show no distrust in God.  doubt, is not hereby forbidden, as namely, to labour to day, the better to live to morrow; this year to sow and reap, to nourish us the next year: and so to provide for future times, as we show not any distrust in God, though we have not to day, but only for the day, he hath willed us to ask of him Bread, which comprehendeth all 
Mat. 6. 11.  necessaries; which he hath promised to give us every day. By that Petition which he hath taught us, Give us this day our daily bread.  
And though he give me not dainties to eat, I know that by his blessing, the meanest fare shall satisfy my continent appetite, and temperate Diet.  
Daniel and his fellows were as well filled and fed, 
Dan. 1. 8.  waxed as fat and fair, with Water and Pulse, as were any, that fed on the full furnished and variety of the King's dainty Dishes. Therefore it is not 
Mean fare by God's blessing, nourisheth sufficiently.  the meat that I eat, be it never so rare, that feeds and preserves my body, but the meanest, and least, (blessed to my use by God) worketh the same, and through faith a better effect.  
The like 〈◊〉 conceive of Riches and Possessions: what could I account me the better, were I owner of a whole County? were I not still the same, and only one man? And had I the fairest and most spacious House in the World, I could be but in one room at one time: were my calling never so great. What need I then hazard my soul for this bodies vain delights, and superfluous vanities?  
I do consider the variety of the wished contentments, that wise Solomon made proof of, in his most absolute experiments; wherein I observe his final discontents, who cried out against all his delights, that they were but vanity, yea, Vanity of vanities, 
Eccles. 1. 2.  all vanity.  
Many superfluous things 
The rich are never satisfied, yet ever poor.  men covet, and the covetous are never full, the eye is never satisfied with seeing, nor the heart in desiring, crying, More, more; their Chests are full, their comings in are great, and greatest of all is their desire of more; and having too much, they still plead poverty: and so truly I do believe, many of them may, for in their greatest outward abundance, their wants are great within.  
If therefore I should 
As gain, so desire increaseth.  strive to get much, my desire to get, would always be greater than the gain, and of less true value then my travail, that I might spend upon better things.  
I will therefore content me with my poor portion, and give GOD the praise, if he be pleased by his blessing to increase it, by the lawful execution of that employment whereunto I am called, fearing (by experience) that if once the desire of riches possess my heart, it will be hard for me to bridle it: for the obtaining of that I covetously desire, would be but the increase of the desire of having, and so I should at length want, aswell that which I should attain unto and not use, as that which I had not.  
A true mean in desiring 
A true mean, hard to find.  a lawful manner of gathering, and a right use of keeping and disposing of riches, are as hard to find, as a covetous man to be a good man: for, no man that sets his affections on the things of this world, can have true peace with God, nor have a good conscience.  
If I settle the love of 
God & the World cannot dwell in one heart. Luk. 16. 13.  this world in my heart, the love of God cannot dwell there, I cannot love God & Mamman: and where the creature is entertained before, and preferred unto the Creator, I exclude Christ my Saviour, in whom, & by whom, & for whom, I enjoy all good things here: should I not then set him before all? yea, as All in all things in my heart? if I have Christ, I have all things, even in my corporal poverty; and without him I have nothing, in my greatest seeming something.  
I may, and I am commanded, to use all lawful means according to my calling, to live competently in the world: but that I ought first to seek 
Matt. 6. 33  the kingdoms of heaven, & the righteousness thereof, so all things necessary, by divine promise, shall be administered unto 〈◊〉. And, I hold things only necessary, sufficient, being obtained.  
But what are the things, 
What are things necessary.  that in this life, may be reputed o●ely necessary? Tha● which may be truly held suffici●●●●, that a man find himself neither to w●●t, no● to have more than he hath just occasion to use necessarily, according to his calling, high or low: he hath most, I think, that covets least, and he hath enough, that owes nought, that neither needs to flatter nor to borrow.  
Here is the difference 
Difference between human policy & divine wisdom.  between human policy, and divine wisdom, and hereupon they are at od●: Policy provides and laye● up in bank, increasing it more and more, until too much be not sufficient, grounding the care upon the providence of the P●ssemire and be, & such small creatures, who through the instinct of nature, are taught to provide in Summer for the consequent 
Gen. 41. 47 48.  Winter. joseph provided in seven years plenty, for seven years scarcity: this divine wisdom and nature itself teacheth, but neither of them, especially divine wisdom, to provide but according to necessity; and whatsoever God sends by blessing a man's lawful labours and honest endeavours, is a Christian man's greatest portion.  
Food and raiment was 
Gen. 28. 20.  Jacob's desire: and the same request I daily make unto 
A competent estate to the contented  God, namely, that he will afford meat, drink, and raiment competent for myself and family, and to free me, and ever to keep me from debt and danger of other men. If I can attain unto this mean estate, I shall hold me happy among men, and blessed of GOD; and this is the mark unto which I only aim all my desires of earthly preferment; for that I labour, & for that I pray, and rest in hope, which hope, I know, shall not finally make me ashamed: though, for the time, a kind of shameful imputation seemeth to be laid upon me, for not raising my means to a higher proportion, as if God's purpose and work were my fault, who knoweth what lot in this life is best and fittest for me; and therefore I rest and rely upon his providence, wherein I steadfastly believe, he will never fails me, nor forsake me, to the end of my life, short and evil.   

MEDIT. XVIII.  
All men in this life have use of their own labours.  
MY time, at the first, was reputed but a span long, and now I cannot account it a finger's breadth: yet, while I have my being in this life, I shall stand in need of the continual use of mine own labours (having no other revenues, no, not the breadth of a foot) wherein I crave God's divine aid, direction, and blessing, who hath been mine original Schoolmaster 
God in all things hath been my School master.  in all the good things that ever I have learned, or have been able to practise: for, of myself I am a fool, ignorant, not only of divine, but of human profitable knowledge, yea of mine own worldly profession; and finding mine own insufficiency, I sought & found that which I have (slender as it is) at the hands of him that made Iub●l a 
Gen. 4. 21. & vers. 22.  pleasant Musician, and Tubal a painful Smith.  
And to say as I find, my 
A thankless profession.  profession agrees little with the quality of the first, but much with that of the last: for, it is mixed with far more pain, than pleasure; and with more care, than comfort; and with more grief, than gain; and with more suspicion, than thanks.  
Can there be (may some 
A calling subject to censure.  say) a profession, bringing with it such a troop of inconveniences? yes, though I be no public Magistrate, my calling is as subject to censure: for, what man is he that deals between two, or more, of contrary desires, that can truly give them all contented satisfaction, be he the most judicious and justest judge or Magistrate? How much more, to deal with multitudes of perverse and prejudicate people: yea, if it be in a business that concerns their souls, by the sincerest Minister of God, will they not censure according to their several conceived (though corrupt and perverse) opinions? But if the business concern their worldly estates, much more will the most of them kick against the most just, and most indifferent judgement of the Agent, who being tied by the band of duty and a good conscience, to give a true account of his employments to a second person, the maintenance of whose dignity and livelihood, in some part consisteth in the just execution of that wherein he is trusted, cannot yet escape their slanders, deal he never so sincerely.  
Need not I therefore to 
To be subject to a double censure, requires care of a man's carriage.  be careful of my carriage, being subject to a double censure? If I come short of mine expected duty, I may be taxed at home; if I perform it truly, I am condemned abroad: and, to arbitrate mine actions, there are such, sometimes, as for their own vain popularity among the multitude, and to insinuate with the Honourable wise, will rather add a sentence of rash (yea false) condemnation, than a syllable to excuse the smallest slip (if any be) incensing so the waspish Hydra, to a clamorous outcry, that I have abused them: who being thus seconded, will not forbear to disgorge their malicious hearts to the uttermost disgrace of him, that with a most sincere conscience carrieth his desires, neither to lean unto the right hand, partially to please his Master; nor to the left hand, injuriously to wrong any, whom his service concerns.  
What then? Shall I 
Not to relinquish our calling, for false suggestions.  look back? shall I leave my plough for some rubs it meets withal in a rough and rugged soil? No, I may not, but rather endeavour so to carry myself in my calling, as my conscience may still (as evermore formerly it hath) testify with me mine integrity, whatsoever may be said or done against me.  
I am not of myself ignorant, but do know and acknowledge, that if I should rest either careless of▪ my duty on the one side, or over-harsh or heavy on the other, respecting only my private salary and extorted gain, forgetting duty and charity, 
A clear conscience makes bold.  I should carry a greater charge of conscience (not questioned) then all the unjust calumniations and 
Pro. 28. 1.  slanders of malicious men could cast upon me; I will therefore with patience go on, and undergo the burden of whatsoever crimination.   

MEDIT. XIX.  
Objection.  
SOme man may say, To what end is all thi● Discourse, touching the crosses falling upon him in his private profession and calling? What is his case to other men? It concerns none but himself, and therefore a relation needless and unprofitable.  
If it concern none but 
All men are subject to evil tongues.  myself; as it profits none else, it little hurts any else: yet this may any man learn hereby, that all possessions and employments are not free from censure; nor any man so just, and sincere in his calling in this life, but is subject to backbiting tongues: yea, such as think this my relation to concern them nothing at all, shall find it a necessary prevention of their too much security; for I yet never knew the man, of whatsoever Calling, Trade, Mystery, Profession, or Employment, whom neither his own conscience in some 
Is none so just, but conscience or wicked men will tax for injustice.  things could, or malicious men would not slander, backbite, or accuse: let him be of what eminent place soever, in Church, or Commonwealth; especially, where he is to handle matter of difference between men; he shall hardly escape, either temptation by reward, or condemnation for injustice, deal he never so judiciously and justly.  
Doth this concern none 
Objection  but myself? yes, but what then? why should I untimely discover these common abuses offered to the good by the bad? It is the mean to bring men into suspicion of doing evil, that are free: and to put men in mind to slander, that thought not of it.  
It were a happy forgetfulness. But the World is not so sleepy, but the least occasion awakes it, to the unjust reproach of justest men; men of all degrees and qualities. And therefore I think fit to let all 
A slanderer wounds himself.  such abusing tongues to know, that their malice is in vain towards them they aim to hit, but they wound themselves, and defile the cares that hear them: therefore I fear them not, but will go on, in my lawful calling, to day and to morrow, and while it pleaseth God, and leave them and their tongues, either to repent, or to perish in their time.  
I find the surest and safest 
Best, not to regard what the wicked say  defence against these dogged natur'de tongues that bite them, that hear not their barking, not to regard what they say, or 
Esa. 51. 7, 8  to whom, or what they report. For if I should fear to go on in my calling, because I am subject to the misconceivings and misreports of common Detractors, I should seem to fear more their slanders, than the breach of God's Precept, who approveth 
Pro. 12. 11.  not, but condemneth the life that is idle.  
The World esteemeth 
The idle are least at leisure to do good.  them happiest men, that in wealth, pleasure and idleness, live without labour, who have most leisure to hear, observe and publish the defects of other men; and yet have no time to look into, or reform their own far more gross Errors, or to serve him that will teach them better things.  
The Holy Ghost approveth them happiest, that live of the mean profit of their labours: Thou shalt be blessed, saith David, when thou ●atest the fru●●s of the labours of thine own hands: though it be no dainty fare, by common experience, that a man justly may get, by the mere labour of his own hands (excluding high Offices) yet competent, 
handy trade lawfully used, can hardly purchase much Land: Officers may. Act. 18. 3.  blessed by God.  
How then can this poor industry attain the means to purchase Patrimonies for Posterities? Paul by his Tentmaking, nor Peter by his fishing, 
Mat. 4. 18.  could grow great in the World; but Matthew an 
Mar. 2. 14. Col. 4. 14.  Officer, and Luke a Physician, were in the way of far more profit: Such are the different estates of men in this World, some poor, some rich, some base, some in honour, not one without his crosses; therefore not one without 
All have need to pray.  necessary occasion, to pray for a contented mind, ever prepared for the time of death; never looking for true peace with, or in the World: and happy is he that hath wars with it, and peace with God.  
But here is the misery 
The cause of household troubles.  of miseries; hence is grief, hence often upbraid; especially domestic: the want of dainty fare, gay, and fashionable garments, and the want of means to prefer and advance Posterities, is the Household Breake-peace: and to avoid 
Some to avoid worldly misery, fall into mischief.  this misery, some run into a mischief, using sinister and unlawful means to satisfy the World and worldly minds, displeasing God, to please vain fantasies: yet, for a time, it is sweet and pleasant, yielding a kind of content and carnal comfort: such as CHRIST foretold, that Worldlings should have in this life; as the Rich man in the Gospel had: but GOD'S own Children should have contrary enentertainment in the world: they should want, weep, and lament as Lazarus 
Luk. 16. 20.  did: and as their estates of wealth and want, pleasure and pain, faith and infidelity do differ; so do their ends; for fullness and want, mirth and mourning, joy and sorrow, idleness and labour, stand not together in this life, neither yield they like comfort, or calamity after death.  
There are but two extremes 
Two extremes of poverty andriches.  in riches and poverty, but their degrees are infinite: so are there of pleasure and pain after this life: The true use of riches, and the patient acceptance of a mean estate are equal, and receive eequall proportion of reward.  
So the abuse of riches, and the impatient undergoing of a poor estate, shall be equally punished: whether therefore I be poor or rich, I am in neither happy, but so far, as I walk in either of them, in the fear and love of God, that gives both; for the good of the good; and to the reproof of them that abuse either.  
O, happy is that heart, 
He is happiest, that seeks to be filled with heavenly things.  that harbours the hope of heavenly things! it is contentedly satisfied with the smallest portion the world doth yield, and yet resteth not idle in well-doing, but carefully endeavoureth so to live, as willingly not to be chargeabe to any, desiring rather to be able to help the needy, and to owe nothing but good will to any.  
Naked came I into the World: poor and in a mean estate I live, and naked I must go hence: as touching my spiritual part, I shall be clothed with the rob of my Redeemers merits, in the Heavens, until my body shall be raised again, and then reunited unto my soul, and both become one body clothed with eternal glory. And therefore, Come, Lord jesus, come quickly, and finish these days of sin, that I may partake of thy glory.    

THE HUSBAND'S Christian counsel to his Wife and Children, left poor after his death.  

PART. 1.  
Death certain, his coming uncertain.  
BY the former Discourse, ye may perceive, that Death will certainly come upon me and you, as upon all men; but when, where or how, no man knows; and that after death, all shall come to judgement, and yield account for whatsoever they have done in this life, and therefore we all should prepare us against the time, by continual watchsulnesse in well-doing.  
You may also conceive, and I know, you have too well experimented my poor estate to be such, as I cannot leave behind me such testimonies, of my worldly happiness as many other men do to them they leave behind them, that may challenge some remembrance by their worldly substance. And therefore, in stead of such commemorations, I desire, before I go hence, and be no more seen, to leave such token of my love towards you, as I can; that you may likewise remember me in Christian imitation, after my death, wishing you to take that in good part at my hands, that I shall give you in counsel, though words, I know, make none wealthy.  
In stead therefore of 
The love of God in poverty, is greatest portion.  Possessions, and Pecuniary Portions, I wish you ever to esteem the favour, love, and providence of God, your chiefest riches, who as he hath been ever mine: so will he be assuredly yours, if in faith ye serve him and seek him. Be ye therefore patient in that, which in this life necessity enforceth to be undergone, howsoever hard and unsavoury it be to flesh and blood: and make of that necessity a virtue; which if be taken with grudging, turns into sin.  
The time will not be long, which will give end 
Death gives equal portions to poor and rich.  to the greatest miseries, than what difference can there be observed, between them that have abundance, and them that have least; they shall carry equal portions to their graves, only nakedness, which both the rich and poor, the glorious and the base brought into the World with them: yet their future portions may differ, as did the Rich man's 
Mat. 16. 21  and Lazarus.  
Let us therefore, as long as we live together, couple and comfort our hearts together in the Lord, whose pleasure it is (and that in 
God keeps them low, whom he loves.  love) to keep us low in this World, to the end we should not be transported from the love of heavenly, to earthly things; the best whereof is our body, which yet is compared to a Flower, that fades and comes to nothing.  
If therefore poverty and afflictions continually possess us, and press us down, even unto our lives ends: Let us rest ever faithful, cleaving constantly unto God, for he careth for us; so shall we 
1. Pet. 5. 7  be the less careful for worldly things.  
Care not for your lives (saith Christ) namely, what 
Luk. 12. 22.  ye shall eat, or what ye shall drink, nor for your bodies, what ye shall put on: 
Mat. 6. 26.  for the body is more worth than meat, and of more value than raiment, be it never so precious: yet shall it naturally rot as the Garment doth: but so much the more precious is the body, though it perish, by how much it shall be futurely glorified. But the bodies of the disobedient and wicked, are so much the more base and vile then is a garment, by how much it shall not so totally perish as the garment doth, but be reserved and raised to endless torments.  
The fowls of the air 
Mat. 6. 26.  are brought in by Christ, to teach man to cast his care upon God, Who careth 
The very brute beasts and fowls must travail for their food, how much more man?  for the very fowls, though they sow not, nor reap, nor carry into barns, yet they are fed and nourished by God: but they are not idle: for as God hath ordained food for them, so are they to fly to and fro to seek it; teaching as not to rest careless of lawful labours, though Christ say, Care not for to morrow: but rather that we should be so much the more industrious every where, by all means & at all times, in our lawful callings, omitting no opportunity lawfully to increase our store.  
Christ likewise by way 
Man's beauty far short of the flowers  of comparison, brings in the lilies of the field, setting their glory to the glory of our corrupt bodies; showing, that although we labour and toil, and cark and care, 
Matt. 6. 28.  and busy our bodies and brains about superfluous and vanishing things, we can never be comparable to the glory of the Lily, & other glorious & beautiful flowers; no not Solomon in his most glorious robes: yet as glorious as these beautiful flowers are, they quickly fade and fall away.  
Whereby we are taught, 
Man's estate like a flower here.  that how gaudily or gloriously soever we covet to beautify our bodies, we make them never the more permanent, but, as these 
Esa. 40. 6.  flowers wither and fall, leaf after leaf, through the defect of the sap, that first caused them to flourish: 
1. Pet. 1. 24  so man, live he never so long, and never so full of glory, when the sap of nature begins to wax dry in him, his most glorious leaves begin to fade and fail, one after another; the strong men (his legs) begin to weaken and falter; the grinders (his teeth) fall out of the head; the lookers, (the eyes) wax dim, & one part after another decays, till the body totally comes to dust in the grave.  
This is the glory of the most glorious; he buds, blossoms, ripes, & rots, as doth the flower in the 
Psal. 78. 39  garden, the grass of the field, and as a shadow, a dream, and as a fancy flies to his end; and live he never so long, his life is but as a tale that is told.  
Do we not daily see 
The fragility of man.  the youngest & strongest among human creatures, lively, full of agility, and corporal activity in the morning; who yet before night are either naturally or accidentally oftentimes cut down, and in their graves?  
Why therefore should 
Why we should not be too careful of worldly things.  I, or you, that shall perchance survive me, be so solicitous, and overcarefull of worldly things? especially seeintg he longest liver cannot enjoy what he desireth, with any true contentment, above forty or fifty years: for till he be twenty, he is under government, not at his own will: after that, he is wearied with labours, and cares of the world; & when he comes to sixty or seventy years, he be comes decrepit, unapt, & unable to follow his own occasions.  
To be in league with 
As no man can put off death, so can he not prolong life.  death, as hoping he will forbear the execution of his warrant upon us, or by art to endeavour to put off old age, though many desire it, none can do it; the richest by his gifts, the strongest by his valour, the wisest by his policy, nor the most cunning by any artificial device or stratagem he can contrive.  
Who can free himself of a fever? who can rid himself of the gout, of the stone, or of any other inherent infirmity of the body? Surely none but death: death is the Physician 
Death cureth all diseases.  that cures all the diseases present in the body: yet we like not his physic, we are contented to use art, money we willingly give to avoid it; and yet it is commonly seen, that he that seeks and desires most to prolong his life, is most suddenly taken by death: and he that seeks most to fly from it, him it follows even at the heels: and he that covets most to save his life, soon loseth it.  
I think it therefore 
How far to covet long life.  greatest wisdom, so far to covet long life, as it may stand a blessing of God; during which life, we are to meditate necessarily 
Exo. 23. 26.  two especial points, namely, how to lead our lives, & how to entertain death when it comes.  
As touching the first, 
First point to live godly.  we are enjoined, & therefore bound to live godly; which comprehendeth all the duties of a Christian life, which duties although 
All duties performed by holy obedience  they be many, are all performed by holy obedience to God, which consisteth in a perfect observing of his divine Precepts, namely, 
1. Sam. 15. 22, 23. Hos. 6. 6.  in doing that which is good, and avoiding that which is evil.  
The good commanded, 
All good is of God, evil of ourselves.  cannot be done by nature, which is corrupt; but by grace, freely given: the evil, which is forbidden, comes, and is done by nature. The effects of good and ill affections, consist in action, by several operations: the good which we do, God worketh both in us and by us; the evil which we do, is of & by ourselves: The like in suffering; the good suffer evil with patience, not the evil of doing, but the bearing of evils and wrongs offered, without grudging: The wicked suffer even goodness, as it were, against their wills, and commit evils against the good wittingly, and with their wills: The good endeavour to lead their lives unspotted in the world, not as did many Heathen Philosophers, who had both the active and passive parts of doing good, and suffering evil, & that in great measure of patience, wanting only divine knowledge, & consequently, faith: which are no more ours by nature, than they were theirs.  
Therefore, if I, or you 
Outward virtues gain but a bare name of holiness.  should only endeavour a kind of Philosophical outward and moral goodness, without the internal working of grace through faith; we should by our such doing and suffering, gain but that which they gained, a bare name of holiness; although we (as some of them did) would voluntarily give our bodies to death, we should thereby gain but the more future miseries.  
In all our doings and 
We must have God before our eyes, both in doing and suffering.  sufferings, we must set GOD always before the eye of our minds, taking hold of Christ by faith, by whom he hath revealed himself unto us (to be our loving Father) not unto them: without Christ, we are even as the former Gentiles were, under the curse; but, by and through him, made heirs of the Kingdom of glory: whereof (although these Philosophers were endued with human wisdom far above us, they had yet no understanding of, nor were partakers of that true glory which is by Christ.  
Therefore must we, that live in the light of Truth, strive to be partakers of 
We must strive to do better things, than the Philosophers did.  better things than they, that lived in the darkness of ignorance: for us to come short of their care (of doing the good they supposed good) in doing that we know to be good, were most palpable idleness, and severely punishable.  
We must therefore, while it is to day, study, and practise to be holy in deed, not in show, like the pharisees, whose seeming sanctitic was all external, and internally were profane hypocrites.  
As touching the second point of Meditation, namely, 
Second point, to prepare us for death.  of the uncertain coming, and to be prepared for death: cast your eye upon the forepart of the former treaty, where you may peradventure find matter of Meditation touching this point. In brief, Remember your ends, namely, death; and if you have any grace, it will prevent sin in you: so walk in health, as if you should presently die: ye shall find it a remedy against the vanities of this life.  
Who can think of present death, and yet delight himself in the uncertain things of this world? He that is still dying, begins his eternal life here, and remembers that he hath here no continuing City; 
No continuing City hear  and therefore thinks of, & seeks that which is to come; not living as the secure conetous man in the Gospel, flattering his soul to remain many years in his body, not having one night to live.  
Ye are poor, I confess, 
Needless to dissuade the poor from covetousness  I cannot enrich you, and therefore to dissuade you from covetousness, may seem superfluous; yet I think not, but a beggar may be as covetous, and as greedy to get & hoard up, as the richest man: fly it therefore in your smallest means: it is the root of all other sins, it deprives men of the sense of future good or evil; avoid it, left death steal upon you, and find you so doing: depend 
To depend on God.  on God's provision & blessing of your own lawful and laudable industries; He is your heavenly Father, and knoweth whereof ye have need; seek him, he will be found, he will supply all your occasions, if ye be faithful, though ye were never so poor.  
DAVID depending on 
The safest course, to cast our care upon God.  God, found by experience, that the righteous were never left destitute, nor their faithful children to beg. Cast then your care upon God, for he careth for you: And let not the care of the things of this life prevent your careful preparation to a better life, which you cannot attain unto but by death: and therefore endeavour so to live, as God may be glorified in your death, not giving your members as weapons 
Rom. 6. 13.  of unrighteousness, unto sin here: but give yourselves unto God, as they that are alive from the dead, and give your members as weapons of righteousness unto God. Strive against your own corruption, and let 
Vers. 12.  not sin reign in your mortal bodies, that ye should obey it in the lusts thereof: for, When lust hath conceived, it 
jam. 1. 15.  bringeth forth sin, and sin, when it is finished, bringeth forth death; not the death of the body only, which is but a dissolution of the soul from it for a season: but the death both of soul and body, which is eternal. Walk therefore in 
Gal. 5. 16.  the Spirit (saith Saint Paul) and ye shall not fulfil the lusts of the flesh. Ye have the light, walk not in darkness; for, he that walketh in darkness, 
job. 12. 35.  walks he knows not whither: while ye have the light therefore, walk in it.  
So walk as your hearts 
We ought to walk from evil to good.  may move from evil to good, from sin to sanctity; cease to do evil, learn to do good, and practise it. Learn of David, to run the way of the Lords Commandments: Walk not in 
Psal. 1. 1.  the counsel of the wicked, stand not in the way of sinners, nor sit in the seat of the scornful: but, delight 
Vers. 2.  yourselves in the Law of the Lord, and thereupon meditate day and night, so shall ye be blessed in life and death.  
Yet think not to be 
The most godly have most troubles.  free from troubles, enemies, and crosses, how sincerely soever ye live; nay, the more careful ye shall be to lead a holy and a godly life, so much the more will Satan seek to pervert you: be not dismayed, cease not to walk honestly, as in the open light, that men may see your good works, and glorify your Father which is in heaven.   

PART. II.  
God's providence towards his.  
IF poverty & want oppress you, Let your Petitions be unto God, who, as he giveth seed unto the Sour, so shall he administer unto you meat, drink, and all things necessary.  
Remember the rich mercies of God, which he hath ever showed to his faithful distressed children. He sent his Prophet Abacuch to Daniel, when he was 
Dan. 14. 33  not only a prisoner, and out of the reach of all his friends, to relieve him, but had for his companions, the fearful devouring Lions, 
Dan. 6. 16.  whose mouths that most mighty God (who will be yours) closed up, they could not hurt his servant. God might have sustained him without food, as he did Moses and 
Exod. 24. 18 1. Kin. 19 8  Eliah; but to show his secret mercies by visible means.  
Remember also the miserable estate of that poor distressed woman Hagar ' 
Gen. 21. 19  who was so far from any hope of worldly help in the barren wilderness, having a most heavy heart for her poor infant, that 
God helpeth when most need is.  with the mother was like to perish, for want of a cup of cold water, despairing, as it were, in herself, laid away the child from her, forsook it, as loath to see the sorrowful spectacle of its death, and looked up unto GOD that saw her, whose mercy and compassion was such towards her, as he opened a Well of water, & opened her eyes to see it, whereby she refreshed herself, and relieved her child: showing thereby how careful the Lord is of the distressed estates, even of such as are out of the covenant of grace; 
Ishmael.  how much more of such as take hold of him by faith in Christ, namely, of them that truly fear him, faithfully believe in him, and unfeignedly serve him? 
judg. 15. 18, 19   
When Samson had wearied himself, combating with the Philistims, became so weak and faint, as he was ready to perish for want of water to refresh 
Nothing so dry, out of which God cannot bring water.  him: did not the same God (yea, our God, the God of the faithful) give him drink out of the dry jaw-bone of an Ass? Could he bring water sufficient to quench his great thirst, out of so small and so dry a vessel? yes, for as long as he desired to drink, so long it yielded water; like as did the oil, which by the power of the same God, Eliah infused into the empty vessels of the widow of Sarepthah, it 
1. Kin. 17. 9  ran so long as she had vessels to contain it. When Christ turned water 
joh. 1. 7, 8.  into wine, it ceased not till all the vessels were filled up to the brim.  
So doth the same God, 
God feedeth his faithful children, as long as they have need.  even to this day, deal with his children, whom he never ceaseth to fill and feed, as long as they have faith to receive his blessings, and necessity to have them.  
He fed four thousand 
God can feed many with a little. Matth. 15. 33, 34. Mar. 6. 38. to 45. joh. 6. 9  with seven loaves and a few fishes; and five thousand with five loaves and two fishes, besides women and children: he could with the same means have fed a more infinite number, his power is so absolute, what he will, he works, and what he commands, is done. The hard Rock 
Exo. 17. 5, 6  must yield Rivers of water, showing that he can mollify the heart of the most cruel Tyrant, and in stead of afflicting, to comfort his children. The devouring Raven, when God will use him, contrary to his nature, shall carry food to his distressed Eliah: 
1. King. 17. 46.  so doth he at this day, doubtless, work the hearts of most obdurate men, to do good, as it were contrary to their condition, to them that fear him, and faithfully call upon him in their distresses. 
Examples of God's providence numberless.   
The examples of God's presence, with his love unto his, and his power and providence over his faithful children, are in the Scriptures numberless. The like are of his judgements towards the wicked, not only particular enemies of his, as was Pharaoh, Nabuchadnezzar, Scnacherib, Herod, and others, but against whole Kingdoms, Cities, & Multitudes; the Kingdoms of Israel and judah: where are they? Is not the Sceptre departed from them, for the wickedness of the people that dwelled in them?  
Sodom, Gomorrah, Zeboim, 
Gen. 15. judgements against the unjust.  Admah, and Zegor; where are they? Came not fire & brimstone from heaven upon them? How did the same God confounded jerusalem, the slaughter-house, as it were, not only of his Prophets, but of his own innocent Son? and do we not see daily GOD'S just judgements upon divers Countries & People, by fire, inundations of water, by pestilence, wars, and famine? And is not the sudden hand of God upon such as at this day blaspheme his Name? Needs there examples of such as have been stricken, some dumb, some blind, some dead in an instant? Do not our own eyes? beside our own; yea, modern Histories witness the same? Terrible is the Lord in his wrath; and who shall stand 
Psal. 76. 7.  in his sight when he is angry? He is terrible, even to the 
Vers. 12.  Kings of the earth: Nay, unto such as seem to be, and are not truly religious, as Ananias and Sapphira his 
Act. 5.  wife, who lying unto the holy Ghost, were stricken suddenly dead: It is a fearful thing to fall into the hands of the living God, especially when he is angry.  
We are all by nature the children of wrath, dead in 
Ephe. 2. 1, 2  trespasses and sins. So is all the world subject to the judgement of God, being found guilty in his sight. If GOD therefore should 
Rom. 3. 19  mark what is done amiss, who could abide it? or expect worldly comforts from him?  
Therefore, whether ye shall in this life receive poverty 
We cannot suffer what we have deserved.  or riches, sickness or crosses, or whatsoever calamities and afflictions, and in what measure soever, persuade yourselves, that it is far short of what ye have deserved: therefore, take his chastisements with patience, and endeavour 
1. Cor. 15. 58.  steadfastly, always to abound in the works of the Lord, assuring yourselves, your labour shall not be in vain: for, God will be ever ready to work for you beyond that ye are able to ask or think.   

PART. III.  
Objection against God's miraculous working at this day.  
SOme yet will say, that the time of Gods working miracles, namely, miraculously, and beyond the apprehension of natural understanding, is past and ended; and there is now no experience of such supply by God's providence, as when God sent Eliah to the widow of Sarepthah; and food by a Raven: extraordinary means indeed, which now are neither visibly nor actually done.  
Beware of this rash censure; it is the voice of mere 
An unwarrantable opinion against Gods working miraculously at this day answered.  Infidelity: for, God is God yesterday (namely, of old) and to day, and for ever, his love is not diminished, his power is not weakened, his providence prevented, nor his command and absolute authority over his creatures any way, or by any means encountered, or the execution of his will opposed: but is even the first and the last, never altering nor changing: but as he had subjects of mercy and judgement to work upon, and means by which to work; so hath he at this day, and until the final dissolution of all things, he will still work by means, without means, & against means.  
His promises are Yea, & Amen, not to our Fathers only, but to us, and all posterities for ever: & those he performeth at this day, yet not so visibly and apparently, as in the days of our Fathers of old.  
We have not a Moses, 
Exod. 17. 6. and 4. 3.  I confess, to bring water out of the Rock, by striking with his rod: nor an Aaron, to turn a Rod into a Serpent, and to devour the counterfeit Serpents of the Enchanters. We have no Eliah, 
2. King. 1. 10, 11, 12.  to pray for fire to consume God's enemies: nor an Elisha, to divide a River 
2. Kin. 2. 14  with his cloak: No Paul, that with his word 
Act. 16. 16.  can dispossess a spirit of divination: nor a Peter, that 
Act. 3. 4.  with his word can make a cripple to go sound.  
Many miracles in former 
Miracles to be wrought by men are ceased, but the same power of God remains.  times done, are recorded both in the old & new Testament, through the power of GOD, by the hands of men: which kind of working miracles, are ceased; but the power of God continueth the same for ever, ever working wonderful things without the compass of human apprehension, and sets before our eyes daily examples of his extraordinary working in mercy, for the comfort of his children: and (as before is said) in justice and judgement against the wicked, according to the song of the blessed Virgin: The Lord 
Luk. 1. 46.  showeth strength with his arm, he scattereth the proud in the imagination of their hearts, he putteth down the mighty from their seat, and exalteth the humble and meek, he filleth the hungry with good things, and sendeth the rich empty away.  
Is not this a strong confirmation of the faith of God's children, plunged in perils, visited with afflictions, and tossed to and fro in the troublesome and tempestuous Sea of this world? in which, are they not commanded to pray for their delivery? And to whom pray they? not unto the same GOD as our forefathers did? If GOD therefore were not now in his Mercy, Love, Power, 
If God were not powerful and provi dent as in time past, we may pray in vain.  and Providence as he was then, as able and willing to help; we were taught both to pray and to fear in vain, neither his Mercy, nor justice could appear, as with our own eyes we have seen the wicked to perish, and the innocent delivered, even by the hand of God himself: that his Glory and Power might, by the just punishment of the one, and marvelous deliverance of the other, be seen and celebrated of all them that fear him.  
The Holy Ghost doth every where in the Scripture make us see and perceive the great and manifold benefits, which come 
All know why God afflicteth his.  by adversity: he declareth them to all, but all have not the true apprehension, that it is sent for their good. And unless ye be enlightened in the spirit of your minds, and the clouds of your carnal cogitations be driven away by the wind of divine understanding: ye cannot but mistake the good pleasure, love and favour of God (that causeth all things to work together for the best to them that love him) and grudge at your heavenly Father's Discipline.  
Ye are poor: murmur not, nor grudge at the prosperity of others: Learn of David the contrary, 
Psal. 73. in 〈◊〉.  who in his haste, and unadvisedly fretted to see the prosperity of the wicked, that always prospered and increased in riches: And thought indeed, that God 
We ought not to fret ourselves at the prosperity of the wicked  made no difference between the good and the bad, the righteous and the wicked; and therefore thought it a vain thing to be curious to live well: considering, that notwithstanding his continual serving of God; yet was he punished and chastened every morning, namely daily: the wicked still secure, and in no danger; this strange course of Gods working, he (as it were) admired, and began to consider, if he could find out the cause; but it was too deep for his natural wisdom, 
Ver. 27.  but when he entered into the Sanctuary of God, when he had consulted with the holy Spirit of God, and had learned his Word; then he understood what the end of these flourishing men would be: he considered, that God had set them in slippery places, how he east them into sudden desolation, 
Ver. 18.  wherein they perished and were fearfully confounded. Put therefore your trust in God, he will guide you in all your occasions by his counsel, and after your godly life ended, he will receive you to Glory. 
Ver. 24.  Seek therefore neither help nor comfort, but of GOD alone; for there is none in Heaven but he, and desire none in the Earth, but him.  
If ye fall into troubles, beware as near as ye may it be not for evil doing: for the Magistrate bears the Sword for sinners. If ye 
Rom. 13. 4.  be troubled for well-doing, ye need not fear, ye have God on your side, and his Minister the Magistrate, in his stead to defend you.  
Troubles and adversities, of themselves, as they 
Troubles of the righteous to be born with gladness.  are sent of God, are to be borne with more than patience, even with joy: they shall cause your minds to be set on things profitable, and will make you wise in learning good things. Therefore, saith David, It is good for me that I have been in trouble, that I might learn thy Statutes.   

PART. FOUR  
The benefit of adversities.  
Adversities bring those that are much exercised with them, to the contempt of earthly, and desire of heavenly things. Paul, that sanctified Vessel of God, had many afflictions, imprisonments, whip, scourge, stonings, reproaches; which he yet embraced, for the love of Christ: and they wrought in him a hatred of worldly things, and desired only to be disselued, to be with Christ his Master in Glory: acknowledging that Christ was his (as he is our) life: and death was to him (as it shall be to us, if we live here in him) advantage.  
The light affliction, which 
Greatest afflictions cannot deserve the glory to come.  ye shall here endure but for a moment, shall cause unto you a far most excellent and eternal weight of Glory. Therefore look not on, with a longing desire for the things of this life, which are seen: but for the things that are not seen, for The things that are seen, are temporal; but the things that are not seen, are eternal.  
Who then would not 
Rather to long for, then to loath death.  rather long to be clothed with that House which is from Heaven, then to remain here in a base Cottage, full of troubles, and most uncertain? whatsoever ye endure here, ye cannot merit by it: for it is only either in way of a punishment for sin, or sent of God to prevent sin.  
I account not (saith Saint 
Rom. 8. 18.  Paul) that the afflictions of this present time, are worthy of the glory, which shall be futurely showed me. If Paul's afflictions could not merit the glory to come; how much less shall yours or mine.  
We must make our account beforehand, not to go to Heaven, by eating and drinking, by getting and hoarding, by pleasure 
Pleasure nor profit. can bring us to Heaven.  and profit; but through hunger, nakedness, Poverty, Enemies, and many troubles and afflictions: Therefore saith the Wiseman, Refuse not the chastening of the Lord, neither be grieved with his correction: for whom the Lord loveth, 
Heb. 12. 6. Revel. 3. 19  him he correcteth, even as the father doth the child in whom he delighteth.  
So that afflictions approve you the Children of God, if with patience ye endure chastening: for by correction, God offereth himself unto us, as unto sons; and if ye be without correction, whereof all the Children of God are partakers, then are ye bastards and no sons.   

PART. V.  
Great difference between the Children of GOD, and Worldlings.  
THere is, in deed, great difference, between the children of God, and the men of this World, in this life: for, verily, verily, (saith CHRIST) I say unto you, (unto his own) ye shall weep and lament, but the World (Worldlings) shall rejoice, and ye shall sorrow, but your sorrow shall be turned into joy, and your joy shall no man take from you.  
Seeing the God of Truth affirmeth this good, 
Correction comprehendeth all afflictions  from the seeming evil of affliction, I hold correction, which comprehendeth all adversities, to be good, for that it maketh prosperity the sweeter when it comes, and to learn us how to behave ourselves in both; as to be patiented in the one, and not to wax proud in the other; but in what estate soever ye be, to be therewith content: as was Saint Paul, Who had learned (not of the 
Phillip 4. 11.  World, though in the World) to know how to be abased, and how to abound: Every where and in all things, he was instructed both to be full and to be hungry: he was able to do all things, through Christ that strengthened him.  
It is not then in our 
It is not in our power to be patient or thankful.  power to bear afflictions, and to endure all things with patience, namely, troubles, and to be thankful in prosperity, it is the gift of GOD in Christ: wherefore, seeing ye suffer according to the will of God, commit your souls to him in well-doing, as unto a most faithful Creator.  
Ye see then, that it is 
Afflictions more necessary than prosperity.  necessary for you, sometimes to suffer afflictions, that ye may call to mind your sins, the cause of your afflictions, and then the remedy of your sins. The whole need not the Physician, but they that are sick. The rich need not to seek God, they have enough, but the poor that want. Therefore do the poor and needy, and men afflicted yield him more honour, than the ●ich and prosperous, and are ever more occupied in spiritual exercises, than they to whom all things do so prosperously succeed, as they scarcely have leisure to think on the calling upon God.  
Trouble, no doubt, is 
Trouble is irksome, yet profitable.  irk some to a carnal mind, but to them that fear God, acceptable, keeping them from security. For as long, and as often, as the Israelites enjoyed peace and prosperity, they became secure, careless of serving of God, and to forget his blessings. But when troubles came upon them, and Enemies beset them, than they sought the Lord, and he delivered them out of their distress. Seek the Lord always, and ye shall find rest for your souls.  
Among all other afflictions, 
poverty not the least affliction.  Poverty is one of the greatest, and by divers means seizeth upon a man. Some active, some passive: the active, are inordinate expending, gaming, and a riotous, and lascivious life. The passive, are either God's visitations, as were jobs, or Selfeidlenesse, the Mother of Poverty, the Stepmother of Wisdom and Godliness: fly therefore these; Rioting, and Idleness: as two dangerous Vipers that devour a man ere he be aware; use therefore lawful means commanded, honest and virtuous endeavours, in some necessary, and praiseworthy Profession or calling. The be 
Little creatures teach us industry.  and the Ant, little Creatures teach you to be industrious, who cannot abide an idle drone or sluggard in their societies. Therefore have they ever sufficient.   

PART. VI  
The idle presume to have that they deserve not.  
Idleness presupposeth Presumption: for how idle soever the slothful person is, yet he presumeth to crave and have what he deserveth not; never comes good success to him that so presumeth, though it succeed sometimes to satisfy his evil desire, yet it brings with it an unsavoury reward, such as commonly befalleth him that feareth not God.  
To live without labour, 
Idleness is not liberty.  cannot be held liberty: for while the body is idle, the mind is sowing the seeds of sin, and within few days he reaps the fruits of sorrow.  
Without good care and diligence, no estate can prosper: and by industry, the meanest estate is made competent: and what is labour? It is not, as some idle drones account it, a burden to the body: no, it is light and easy, if the mind 
Labour is light to a willing mind.  be willing, to which nothing is more irksome than idleness, and corporal ease; yet some think nothing so consonant and agreeable to their greatness as idleness, or (which is as ill) evil and forbidden employments: and therefore is not labour simply commendable: for there is labour in forbidden vanities; and pain in whatsoever pleasure. But labour allowed of God and good men, is that which is seasoned with the fear of God: for it never goeth without the blessing of GOD, which it ever finds by the success.  
If therefore such an industrious 
The poor are rich, having God's blessing.  man seem poor by reason of his baseness, yet is he rich, having the blessing of God; and he that is blessed of GOD here, doth even here begin his everlasting happiness: If he be idle here, or given to carnal vanities, be he never so worldly glorious, he even here begins his perpetual misery and wretchedness.  
Labour of itself maketh 
Labour with the fear of God is blessed. Psal. 128.  not rich, but the blessing of God upon our labours: Blessed are they that fear the Lord, and walk in his ways. If therefore ye fear the Lord, and therein labour, Ye shall eat the labours of your own hands, and, well and happy shall ye be. Except the Lord build the house, they labour in vain that build it. It is in 
Psal. 127.  vain for you to rise early, and to lie down late, and to eat the bread of carefulness. It is God by his blessing, that prospereth your labours, making them sweet unto you and profitable.  
Have also respect unto your servants that labour 
To take servants fearing God.  under you, that they be such, as near as you can, as fear God: for God oftentimes blesseth the Master for his servants sake; as Laban confessed that God 
Gen. 30. 27.  had blessed him for Jacob's sake, in all his substance. The little that he had before Jacob's coming, was wonderfully increased. So was Potiphars' House blessed 
Gen. 39 3. 5  for Joseph's sake. If then the wicked be blessed for godly servants sake, how much more when godly Masters have religious servants fearing God: And as there is a blessing promised to the godly, so a curse denounced against the wicked in their labours, They shall carry out 
Deut. 28. 38. to 58.  much Seed into the Fields, and shall bring in but little. They shall plant Uineyards, and not drink the Wine. Nothing shall truly prosper with them, what pain soever they take.  
Fear ye God, therefore, be doing good, and ye shall be fed assuredly, Ye shall be like Trees planted 
Psal. 1. 3.  by the Rivers of waters, that shall bring forth fruit in due season: whose leaf also shall not wither, and whatsoever ye do, it shall prosper. The wicked are not so, but are as the chaff which the wind driveth away and scattereth.  
The poor shall not always 
Psal. 9 18.  be forgotten: the Lord will be a refuge unto you, a 
God a refuge for the poor. Psal. 10. 17.  refuge even in your greatest dangers: for he heareth the desires of the poor, and prepareth their hearts. O the wonderful deepness of God's Mercies! who, because we of ourselves are ignorant of good things and dull to all goodness, our hearts being profane by nature, he, even he himself hath promised to prepare even these dull and wicked hearts, and to make them fit for his own service, not that he hath need of any good 
God needeth not our service  that our best works can do him, but for our comfort he doth it, lest that through our own infirmities, we should faint under the hand of his most loving corrections, and therefore moved even of his free Mercies and tender compassion towards the distressed, he hath promised, and will assuredly perform it, that for the oppression 
Psal. 12. 5.  of the needy, and for the sighs of the poor, he will arise and set at liberty whom the wicked hath snared. O, 
Psal 16. 8.  set the Lord therefore always before you, he is at your right hand, therefore shall ye not fall.   

PART. VII.  
poverty hinders not, neither doth riches further true happiness.  
I Would have you think that happiness consisteth not in riches, nor that poverty hinders it, for riches come and go; and therefore is a man no longer held happy than he hath riches; and consequently, reputed happy according to the proportion of his riches. But it is not so with godly poverty, or poverty in the godly, which although it be in the extremest degree, it is but poverty; when he wants all necessaries whatsoever, as meat, drink, clothing, lodging, friends, and all help; yet God careth even for these poorest, fearing him, & calling upon him.  
poverty, nor riches are 
poverty nor riches of themselves good or evil. jer. 17. 7.  of themselves good, or ill, neither make they a man happy or unhappy; but he is happy, who trusteth in the Lord, and whose hope the Lord is. And blessed are 
Psal. 119. 2.  they that ke●pe his Testimonies, and seek him with their whole heart. This is true happiness, and none beside. 
poverty and riches do neither help nor hinder, but according to the use or abuse.   
Let poverty or riches fall to a man, that knows not how to use either, & he will be the worse for either: but let either befall a good man, and he will be no worse for neither. But commonly where men are honoured for their wealth, poor men are despised for their poverty, without respect of vice, or virtue: so that not the persons, but the portions of either are honoured or despised. If the richest wax poor, contempt increaseth, as his greatness diminisheth: if the poor grow rich, his honour grows, as doth his wealth.  
Is not this respect of 
Respect of persons.  persons? is there not great partiality in reverencing 
I am. 2. 1.  the glorious, though vicious? and disgracing the poor, be he never so virtuous? God judgeth according to every man's work, not according to his worth. God is indifferently 
1. Pet. 1. 17  rich in love to all, aswell to the rich as to the poor, being Lord over all: but a father to them only that love him in Christ, whom he will never 
Rom. 10. 12  fail nor forsake unto the end.  
Let not then poverty 
Trust in God, makes poverty and reproaches easy to ●e borne.  move you to distrust the Lord, though the world despise you, and say of you as they did of David (yea of myself also) that there was no help for him in God: a grievous temptation, I acknowledge, but not to the faithful, that hath learned to be patient, & to depend on God, who is never nearer, than when carnal men think he hath forsaken his children: be not deceived, nor dismayed at their reproaches; for the poor shall not be always 
Psal. 9 18.  forgotten, neither shall the hope of the afflicted perish for ever. Though worldlings make a mock at the counsel of the poor, because their trust is in God. Remember they are the men 
Psal. 14. 6.  of the world, who have their portion in this life, whose bellies God filleth with his hid treasure, their children have enough, and leave the rest of their substance unto 
Psal. 17. 14.  their children's children. But behold ye the face of the LORD in righteousness, live godly and ye shall be timely satisfied with every thing necessary: he will send 
Psal. 18. 16.  down from heaven and take you; and bring you out of all your troubles.  
God chooseth to himself 
God chooseth godly men, and blesseth them.  the man that is godly, and when he calleth upon him, he will hear him. He blesseth the righteous, and with favour compasseth him about on every side, as with a shield: therefore fear not your poverty, nor be afraid of man, that may despise you, and reproach you for your afflictions sake. Remember the afflictions of David, and the reproaches that Shemei cast upon him, railing on him and reviling of him; yet did not David rail upon, or revile him again, neither would he permit any revenge to be inflicted upon him, but with patience endured it, imputing his malicious speeches (though they proceeded from his own envious heart) to be sent from God, to try him, and to put him in mind of his murder and other sins, that he peradventure had forgotten; conceiving the cause to be (as indeed it was) that God had bidden this wicked Shemei to rail on David, even for David's good.  
God poureth contempt 
God makes disobedient Princes contemptible.  even upon Princes. Though David were a King, he was not yet free from base & malicious enemies: much less think ye to be, especially if ye be virtuous. But let it not trouble you, the praise remaineth for you: for it is a righteous thing with God, to render unto you that are troubled, rest with the Saints, but to them that trouble you, tribulation.  
If your enemies lay 
They that lay snares for others, fall into the same.  snares to trap you, or dig pits for you, sear them not; for they themselves shall be snared, and fall into the pits that they prepared for you. As the Gallows that Haman set 
Ester 7. 10.  up to hang guiltless Mordecai, was his own destruction: as was the fire, prepared for the consuming of the three children, and the Lions for Daniel, the 
Dan. 6. 24.  confusion of the false accusers: so shall all the evils that the wicked practice and intend against you, fall upon themselves. They may travail with wickedness, having conceived mischief, but the fruit of their breath shall be their own confusion.  
Salvation belongeth unto 
Experience of God's deliveries, an encouragement to the godly.  the Lord, and his blessing is upon all them that trust in him. And that encouraged David, having had experience of the love & power of God, to say, that if ten thousand of the people should rise against him, and compass him round (as Pharaoh and the Egyptians 
Exo. 14. 28.  did Moses & the Israelites) he would not be afraid. Such was his confidence in Gods ready defence, who delivered him at all times, in all places, & from all dangers plotted against him by Saul. Even so he delivered 
Gen. 31. 24 and 32. 4. Gen. 22. 9 and 39  jacob from Laban his Uncle; and Esau his brother; Isaac from being sacrificed by Abraham; joseph from his brethren, and from the malice of Potiphars' wife; and job from the power and malice of Satan: and think not ye, that God was David's God, and Jacob's God, and isaac's, and Joseph's, and jobs God? only a God of our godly Fathers? and not our God, and the God of all the faithful, to the end of the world.  
Trust ye in him, be doing 
God is God of the godly for ever.  good, shun to do evil, and ye shall find him likewise your God, and to work for you and your children, as great things for your defence, and according to yours and their necessities, as ever he hath formerly done: for, He was, He is, and for evermore will be a refuge for the poor, and that in due time, even in greatest affliction: yea, even in the very moment of need he will be near you; though he may seem sometimes to tarry long, and ye may think he hath forgotten you: be patient, wait his leisure: for coming, he will surely come, and will deliver you in time most convenient.  
He knoweth what ye 
God knoweth whereof we have need.  want, and the time fit to give it you; and therefore whatsoever, and whensoever he gives you, think it is the thing fittest for you, & the time most convenient to give it you in: He is a Father of the fatherless, and a judge of the widows cause: he knoweth what is fit for them all, and will administer it in due time.   

PART. VIII.  
Hypocritical lowliness to deceive.  
IT is the nature of the wicked, hypocritically to dissemble lowliness & love to the poor and needy, to cause them to fall into their nets by heaps, and so to suck from them (as is daily seen by experience) their lands & goods, as Achab did Naboths' vineyard: 
1. King. 21. 2. 14.  and to draw you into their societies, to the end you should follow their evil course of life. A matter too frequent in our days.  
Beware therefore of these kinds of fawns and 
Flattery, dangerous.  flatteries, and flatterers: for, when they smile most upon you, they practise most to deceive you, and to betray you. As David complained in his time of the flatterers in SAULS' Court; who (though they hated him without a cause) spoke deceitfully unto him and with lying lips & flattering tongues.  
How did Absaloms' by 
2. Sam. 15. 1. to 6.  flattery insinuate into, and gained the hearts of the people, David's subjects, to supplant his Father, and to gain the Kingdom to himself? Tertullus the Orator, 
Act 24. 2, 3.  by flattering Foelix, moved him against Paul. He that flattereth a man, 
Pro. 29. 5.  spreadeth a net for his steps. How did the jews flatter Christ, when they went about to betray him, about the giving of tribute to 
Matth. 22. 16, 17.  Caesar? examples are infinite.  
Take heed, there are 
Counterfeit kindness deceivesmany.  some, that when they intent most mischief, will be then most humble, bowing themselves in a counterfeit courtesy before him they purpose to deceive; 
Pro. 27. 6.  yet before he perceive it, they will be upon him, and hurt him: and although 
Eccles. 7. 7.  such flatterers be so weak as they can do you no harm by violence, yet will they seek, and when they find opportunity, they will do you mischief.  
As ye would therefore avoid flatterers, not to be 
Good neither to flatter, nor be flattered.  deceived by them: so, flatter neither yourselves, to think, ye be what indeed ye are not, nor others, to make them believe what ye mean not: for, none flatter but wicked men and harlots, for 
judg. 14.  the word can never be taken but in the ill part, and therefore David calls flattery, deceit. They speak deceitfully (saith he) every one to his Neighbour, flattering with their lips speaking with a double heart; and so under colour of comfort, they seek to confounded the poor, making a mock of the confidence and trust that the poor have in GOD, having them in derision, in regard of their baseness, boasting themselves of their own pride, and of their own hearts desire; blessing themselves in their abundance, insomuch as they show themselves contemners even of God himself, flattering him yet with 
Psal. 78. 36  their mouth, and dissembling with him with their tongue: and in their pride do flatter themselves, to have no 
job 34. 9  cause to seek God: nay, they think, indeed, there is no God, and so declare 
Psal. 36. 2.  they by their actions.  
My familiar friend 
A dissembling friend worse than an open enemy. Pro. 27. 5.  (saith David) whom I trusted, which did eat of my bread, hath lifted up his heel against me. It is better for you to be rebuked of 
Act. 12. 22.  your friends, then to be flattered of your secret enemies; therefore admit no flatteries, or flatterers. Be ye the same ye seem to be, neither to flatter nor be flattered; Speak ever as ye think, and think as ye speak, and never speak or think but that which is good, and truly profitable.  
And vex not yourselves to see the wicked prosper, by their crouching & flattering, though they become rich; desire not to be like them that fear not God, howsoever glorious they seem: neither desire 
Evil company, dangerous.  their societies; it is a dangerous thing to accompany such as live viciously and inordinately: for of them ye shall but learn to be vicious, and so to perish with them through GOD'S just judgement: therefore, if ye have any fellowship with such, come from among them, return to GOD, that he may return to you; trust in him, that he may protect you, and direct you: let your wills be guided and governed by his revealed will, and so with patience possess your souls: be not led by your own wisdom: but apply your minds and wills to his will, who is wisdom itself: Ask of him, and he will give you wisdom; yea, such wisdom, as (like 
Wisdom, a defence against evil and flattery.  as the Serpent which Aaron made of the rod, did eat up the Serpents of the Sorcerers) shall prevent the circumventing practices and policies of the hypocritical flatterers, and bring their counsels, plotted against you, to the like end, as he brought Achitophel's▪ 
2. Sam. 17. 23.  He will suppress them that oppress you, & will laugh them to scorn, that have you in derision; therefore yet a little while wait, and the wicked shall not appear, and your insolent enemies, whatsoever they be, shall be put to silence: and if ye be meek, 
Matt. 5. 5.  ye shall possess a competent portion in the earth, and shall have your delight in the multitude of peace, as worldlings have in the multitude of plenty, whose riches are seen, and felt, and gotten, and lost: but the riches that ye shall possess are great, yet not seen, nor felt of any, but of such as enjoy them; they are not gotten, but freely given, and cannot be lost; for, he that gives them, shall continue them in you, to you, and for you.  
What are riches of the 
Many things which worldlings seek after, are but shadows.  world? honour of the person? liberty of the body, or pleasure of the mind? they seem to be something, for, all the wise men of the world seek after them: but being duly considered, they are found but shadows, which we see do oftentimes suddenly vanish; and he that enjoyeth them most and longest, is nothing the better; and he that hath of them least, and but a moment, is nothing the worse. And what is poverty, ignominy, captivity, misery, but (seeming) not necessary causes of grief? under all which, the mind of the sanctified man passeth the course of this life, with far more inward alacrity and true consolation, than the worldly man, that passeth his life in all carnal contentment; and is more willing and ready to die, having his conscience clear through faith in Christ, than the carnal man can be.  
The godly poor have 
The godly rich account their wealth not their own.  their dependence on God's providence, for the supply of their wants; and the godly rich accounts his wealth not his, but Gods that gave them, and is ready to restore them, and so to dispose them as GOD requireth him: but the rich, that have their hope in earthly things, have no willing mind to leave them, but here to possess them, rather than to go they know not whither, 
Miserable riches, that make the possessors ignorant of better things.  after death. Miserable riches, that tie the minds of the possessors of them, to the love of this uncertain life, and to an uncertain knowledge of the life to come.  
The defence of the poor and needy, abused, 
The defence of the poor, and of the rich.  slandered, oppressed, and wronged, by the worldlings, consisteth in their faith in GOD through Christ. I will up, saith the Lord, and will set them at 
Psal.  liberty whom the wicked have snared. If worldly men be wronged, they will up in their own defence, they will bring forth the weapons of their might, their gold and silver, and be therewith revenged, against such as rise up against them: therefore is their pride as a chain of gold about their necks, at whose glory the poor must bow: and though he be content to become the rich man's footstool, yet many times the rich do with the poor, as Aesop's 
Aesop's Wolf.  Wolf did with the Lamb, who although he drank of the current below the Wolf, yet the Wolf checked him for troubling the water. So oftentimes the rich pick causeless quarrels against the poor, when they cannot have a confining Vineyard, house, or adjacent field, that they desire of them.  
I intimate this unto you, 
To give place unto the wrath of the wicked  to the end that, as much as in you shall be, you give place to the wrath of wicked men, not recompensing unto them evil for evil, but rather good for evil, knowing it is the will of your heavenly Father, so to heap coals of fire upon such wicked men, among whom, I know, may also be numbered many poor men, that have not in them faith, & the fear of God: for, as it is not riches, that of themselves do make a man evil; so it is not poverty of itself makes a man good.   

PART. IX.  
More evil than good men in the world.  
TO consider duly the estate of the world, as common experience at this death finds it: It may be observed, that the world is more fraught with wicked 
1. joh. 3. 19  then with men fearing God; so that it followeth, that there are more men apt and ready to hurt, then able or willing to help the distressed: and as the multitude is great, so their actions and conditions are many & divers. Some men seem only hurtful unto themselves (according to a foolish proverb, He is no man's foe, but his own) as the drunkard & speudthrift, who yet are not only foes to themselves, but to others (notwithstanding the proverb) drawing them into their companies and wicked societies, & by their examples, many take the same most ungodly course with them following likewise forbidden excess and riot.  
Some are apparently 
Men apparently hurtful to themselves and others.  hurtful to themselves and others; as the envious and malicious man: who, howsoever he aims to hurt another, he may miss of his purpose, but never of wounding himself, for his will to do the evil he intended, is imputed to him in divine justice, as the deed done; God in his providence preventing the act, for his sake to whom it was intended: and howsoever God permit a wicked man, to hurt one that fears GOD, in body, goods, or reputation, the hurt that he gives is only outward, and may work to the good of him that is hurt; but he that hurts, receives a deadly wound within, and so much the more grievous, by how much it is little felt; for an envious man hurts with desire, and rejoiceth in 
To bear all evils with patience, that men offer us.  his wicked deed.  
If therefore there come a Shemei, to rail causeless upon you, a judas to betray 
2. Sam. 16. 〈◊〉, 6. Mat. 26. 47 Gen. 4. 8. Dan. 13. 1, 2 1. King. 21. 14.  you; a Cain, causeless to kill you; false witnesses, to accuse you, as the wicked judges did Susanna; or an Achab, or a lezabel, to wrest from you both life and living: or whatsoever cross or calamity soever befall you, through the malice of men, grudge not thereat, nor seek despiteful revenge; but examine your consciences, whether ye be guilty of that which is laid to your charge; if so, confess it, and repent it: or whether ye have secretly offended GOD in some thing, whereof ye were never accused, or for which ye were never punished. Think (if ye find any such thing in yourselves, though no man else knows it) that God understands it: and there is no man, but upon true & serious examination of his own (peradventure slumbering) conscience, but shall find matter enough to provoke God to anger, wherein he may (though in love) stir up some Shemei, a judas, a Cain, to rail on you, to betray you, to rob or to wound you to death: all to rouse you out of your security (wherein the best man sometimes slumbers, as David did) & cannot be awaked, unless GOD send some severe messenger to tell you, that thou art the man.  
Seeing therefore ye 
We ought to be circumspect in our ways.  shall be subject, and that of necessity, to so many dangerous enemies; it behoves you ever to look about you, and to have an eye even to heaven, while ye live in the earth: & remember how watchfully ye ought to live over your own ways, and what manner people ye are to show yourselves, in holy and heavenly conversation, preparing yourselves beforehand, for any of these things, that when they come, ye knowing wherefore, and by whom they are sent, may make true use of them; and in the mean time to walk so much the more warily, watchfully, and soberly.  
An unwise man knoweth 
All men know not why God sends them enemies.  not this, and a fool understands it not: but if ye have learned, or will learn and practise it aright, ye shall be happy in the world's unhappiness. If ye be ignorant, look into, and search the Word of God, hear it, read it, lay it up in your hearts, make true use of it: leave off to sin, and live righteously: if ye have sinned, sin no more: The Lord 
Psal. 103. 8.  is full of compassion, slow to anger, and of great kindness and truth. He will forgive all your sins, and heal you of all your infirmities. It is he that hath redeemed you, by the precious blood of his own & only Son. And if you believe in him and obey him, he will finally crown you with mercy and loving kindness, and shall from time to time fill you full of every good thing: fear him and love him, and then be afraid of no mortal creature: for, if God be on 
Rom. 8. 31.  your side, who can be against you? If ye continue unto the end, ye shall assuredly be saved. Therefore, I say, grudge not, though ye be left behind me poor, and much destitute of the superfluous things of this world, God is your portion, in whom ye have a far greater treasure, than the world can yield you.  
If I could have left you riches in abundance, ye had been, indeed, never truly the better, but in common reputation, which is as variable as are uncertain riches: & being left poor, ye are never the worse, but in opinion, which many times allows of the worst, & condemns the better: it is the virtue of your mind, that shines within, that is allowed of God, and gives light unto men without.   

PART. X.  
Ignorance, a shame for men or women of years.  
TO teach you now the Principles of true Religion, in this Exhortation, were to argue your ignorance; and your ignorance, your shame and mine: ye are not Infants, who are to be otherwise taught, than I hope you have need, ye have Moses and the Prophets, ye have Christ and his Gospel, ye have the comfort of the Apostles, ye live in a time wherein (God have the praise) ye may freely read, ye may freely hear, as freely practise what ye learn: they teach you spiritual knowledge, and the way of salvation.  
Endeavour to learn, 
Prayer obtaineth knowledge, how to live godly.  pray for the Spirit, in the Spirit; without the Spirit ye cannot pray; and that Spirit is the gift of God, which prayeth in you; and he that gives you the Spirit to pray, will also give you knowledge for what to pray, and how to live; he will fill you with Divine understanding, and will make you wise in all heavenly knowledge, and show you the same through good works, in a godly conversation before men, in faith glorifying God. So in what manner soever ye pass your days, whether in prosperity or adversity, ye shall be blessed, for it is not the outward appearance that approveth, or disproveth man, as glory or baseness, but a holy or profane life.  
Christ's own Apostles suffered hunger, cold, nakedness, 
All Gods Children have suffered afflictions.  wants, and persecutions; Lazarus, sores and extreme poverty; job, deepest afflictions; joseph, slander and wrongful imprisonment. Were they the worse? no, but so much the more approved the children of the most highest, and far the more noble. And these Examples doth the Spirit of Truth recommend unto you for your imitation, that ye should follow them in their Virtues, Faith, Patience, and Integrity.  
If therefore it fall out, that ye lose that little ye have, say with job, Naked 
job. 1. 21.  I came into the World, and naked must I return: blessed be the Name of the Lord. If ye be slandered, remember the words of our Saviour: Cursed are they of whom all men speak well: therefore, Rejoice and be glad, when men speak evil of you for well-doing.  
If it come to pass, that ye 
Banishment.  be banished from your own native country and friends for the Truth's sake, and to travail from place to place for succour: remember that ye have here no continuing City, but ye seek one to come.  
If ye have neither house 
Comfort in whatsoever calamity.  nor home, remember that Christ our Saviour had no house to put his head in. If ye fall into sickness or any infirmity of body, limbs or senses, remember that though your outward man perish, your inner man shall be renewed daily: for God is your Father, and the rock of your salvation: he will increase his Graces towards you, even towards you, and your children.   

PART. XI.  
A guilty Conscience for a most grievous affliction, and the remedy.  
TO come now to the most grievous things, that can befall you in this life: namely, the committing of such sins, as do oppress your consciences, and which do cast down your souls as it were into despair, think with yourselves, and believe, that your Father whom ye have offended, is merciful, and that ye have a most loving and most prevailing Mediator with him, even jesus Christ the righteous, who is a propitiation for your sins, in and through whom (although God be angry with Sinners) he becomes a most loving and kind Father to them that are truly sorry for their sins, and intent to lead a new life.  
He is the Father of Mercies, and God of all 
God's goodness and mercy.  Consolation, long suffering and patient, great in Mercy and Goodness, He forgiveth the iniquity of his 
Psal. 85. 2.  people, and covereth all their sins: He withdraweth all his anger, and turneth from the fierceness of his wrath: and his Salvation is near to them that fear him.  
Forsake and bewail 
To turn unto God.  your sins, and cleave again unto Righteousness, & turn unto him in Faith: then shall he cleanse your hearts, and the blood of jesus Christ shall wash you from all your sins; he shall deliver your souls from death, your eyes from tears, and your feet from falling.  
He hath promised to be your Father, whom, although of weakness, not of presumption, ye daily offend, if ye be truly sorry for it, he will not cast you off, but will receive you as his sons and daughters.  
Marry Magdalen was 
Mark. 16. 9  a woman of a defiled conversation; Peter, weak, & 
joh. 18. 17  for fear denied his Master. David committed two 
2. Sam. 11. 4. 7. Act. 26. 9, 10.  great sins, Whoredom, and Murder; Paul persecuted God's people: yet upon Repentance they all received pardon.  
Ye may not therefore 
We may not imitate sinners, but their Repentance. Rom. 6. 1.  imitate them as they were sinners, but imitate their Repentance, and lie not in your sins: God indeed is gracious, but ye may not sin, that grace may the more abound: God for bid: for although God be merciful, 
As God is merciful, he is just.  he is not totally mercy, but is also just: and in his justice he might condemn all human creatures, for no man is righteous in his fight. And therefore none (without Christ, in whom all that shall be saved) are saved. Take therefore hold of him and his mercies, and mediation through Faith: so, were your sins as red as blood, they shallbe made as white as snow, and were they as Purple, be made as white as wool, by the shedding of his blood upon the Crosse.  
Cast off all fear and 
We may not sin, after pardon obtained.  despair, therefore, only beware of relapses, fall not back again; be not like the Dog and the Sow, and take heed of presumptuous sinning: as to sin, persuading yourselves, ye will, and can repent when ye list, and so much the more boldly, because ye have learned, that God is merciful. This is to quench his Mercy, and to incense his justice, and to harden your hearts, in the custom of sinning: so should ye have judgement without Mercy.  
Such as thus sin against 
Wilful sinners. Phil. 3. 18.  God, are enemies to the Cross of Christ, and contemners of the Mercy of God: who shall melt away as Wax at the fire, and perish at the presence of God: But the Righteous shall be glad and rejoice, yea, they shall leap for joy: not the Righteous in their own opinion; or the Righteous in show, but the truly Righteous to whom the Righteousness of Christ is freely imputed.  
Take heed therefore, 
Not to assume self-righteousness.  that ye assume not unto yourselves to be righteous, for before God there is none, no, not one righteous in the Earth: ye may object, and say, How then shall any man rejoice, seeing there is none righteous? none, in or by their own inherent Righteousness? for the best man's actions are, in, and of themselves, evil evermore without Christ. He therefore that is truly righteous, is righteous by imputation, not by actual perfection. 
Not one of our godliest Forefathers were without sin, much le●e we.   
Abraham, nor Isaak nor jacob, nor job, nor David, nor Daniel, no, not Enoch or Elias, nor Peter, nor Paul, nor that Divine Apostle john, were of themselves by nature so perfect, holy, or righteous, as that any of them durst to stand upon their own merits, by them to be saved: no, the Blessed Virgin acknowledged Christ to be her Saviour.  
Beware therefore of 
justiciaries to be avoided.  that generation of Vipers, justiciaries, who assume unto themselves that purity, and power, as they do; and are able to fulfil all the Commandments, and whole Law of God, which the most righteous man (Christ excepted) could never do; Christ came to save Sinners, confessing their own unworthiness, not such as need no other works of Redemption, but their own works of perfection, by which works they shall be judged, without the imputation of the worthiness of Christ's Merits: unless they repent, their judgement is pronounced already.  
O, fly from the hearing of any bewitching tongue whatsoever, that shall endeavour to make you believe, that ye may live without sin. They are Liars, the children of the father of Lies, and would make you Liars like unto themselves, who though they be men in shape, yet are they Monsters indeed; they would seem Dcified, and, alas, they are Devils incarnate: have no conversation with such men, yet strive and 
Though we cannot be, yet we ought to strive to be perfect.  study to be perfect, namely, to attain unto such perfection, as the dearest children of God can have in this life.  
Stand not at a stay, but 
We must go on in goodness.  endeavour to proceed from faith to faith, from one divine virtue to another, until ye become perfect in Christ, in whom, and not in yourselves, your absolute perfection consisteth: and when ye have done all that ye can, acknowledge yourselves far imperfect, and unprofitable servants; for the way to glory is by humility: and he that exalteth himself, shall be brought low.  
The humble man thinks 
The ppoperties of the humble man.  every man better than himself, and thinks his best actions worthy rather to be reproved then rewarded: And upon due consideration of his deserts, is so far from justifying himself, as he is ashamed of his own unworthiness: he casts himself down, and the Lord lifts him up. But he that justifies himself, lifts himself up, and makes himself equal with God, and God doth cast him down, to have his portion with Lucifer.  
Remember the rejection of the proud pharisees 
The Pharisee and Publican.  justification, and the acceptation of the Publicans humiliation: your humility consisteth in your voluntary subjection unto the Ordinances of God, who revealeth unto the poor in spirit, the knowledge of his will, and hides it from them, that assume unto themselves knowledge, sufficient without the Doctrine of his Word.  
Ye can in nothing be 
Meekness makes men likest unto Christ.  more like unto Christ, then in meekness and humility; two adjuncts of Christ, not much unlike in operation. The first, namely, Meekness, is most properly showed in your conversation among men. The second, which is humility, showeth itself, in patient submitting yourselves, without any inward discontent to what it pleaseth God to do with you, or against you: against you never, though your carnal understanding may so conceive it.  
job was contented with 
We must be humble whatsoever befall us.  all his afflictions, resolving himself, that though GOD would kill him, yet would he trust in him. And should you professing humility, grudge when any thing befalls you for your good? far be it from you: rather praise God, exalt his Name, fall down before his footstool, embrace his Discipline; for he is holy, and to be loved and feared: loved, in that he is your God who hath created you, and preserved you: to be feared, in that he is just, and may justly condemn you, in the strictness of his justice.  
Enter therefore into his gates with praise, and into 
We ought to praise God.  his Courts with rejoicing: praise him and bless his Name; for he is good, his Mercy is everlasting, and his Truth, namely, the performance of his promises, endureth from generation to generation: Serve him with gladness, and come before him ever with joyfulness: for though he be in the Heavens, yet looketh he down from his holy Sanctuary, to hear the mournings of the Prisoners, and to deliver them that are appointed to death.  
Let your souls therefore 
hearty, not verbal praises are acceptable to God.  evermore praise the Lord, not your tongues and lips only, which are outward, and oftentimes, Organs of hypocrisy. Remember, and keep in mind all his benefits, for they are more towards you, than ye are able to number: he for giveth all your sins, he healeth all your infirmities, he giveth you all good things, he preserveth you in troubles, supplieth your wants, redeemeth your lives from the Grave, and hath provided for you a Crown of Glory.  
And, Wife, although I 
Wife and children are to be recommended to God.  your poor Husband shall leave you a penurious and desolate Widow, he will be unto you a providing Husband, cleave unto him. And though I shall leave you, poor fatherless children, cast your care upon him, he will care for you, he will be your Father: and as a most loving and helping Father obey him, as most dutiful and faithful Children.  
And when the time of my dissolution shall come, which cannot be long, I must obey: and I am ready. I shall go a little before you, and ye shall shortly follow, (if ye go not before me, which is in God) even to the place of mine assured happiness, if with faith ye embrace & obey the will of him that calleth you, while ye yet live, as becometh the Children of so Gracious a Father.  
In the mean time, the same God bless you all with his true Fear, continual Peace, and competent Plenty.   

A brief collection of Divine comfort, for mine own, and the encouragement of every Christian to die willingly.  
FOr as much as death is the end of this life, and this life duly considered, an unpleasant passage to a better; and whether it shall be long or short, it behoveth us to undergo with patience in hope, whatsoever entertainment this World shall afford us.  
job had as an inheritance, the months of vanity, and 
job 7. 3.  painful nights were appointed unto him. The days of 
Gen. 49. 7.  Jacob's pilgrimage were few, and evil; yet some think their pleasantest days are here in the earth, & therefore desire no better: not so with me, knowing that after this life, there is laid 
2. Tim. 4. 8.  up for me a crown of righteousness, and not for me only, but for all them that love the appearing of the Lord jesus.  
There is little reason therefore, that I, or any other, that have tasted and do daily taste of the bitter cup of this lives vanities and miseries, should desire longer to be pressed or oppressed there with: but rather to comfort myself in a godly and patient expectation of the time when 
job 14. 14.  my dissolution may come, desiring to be dissolved, and 
Phil. 1.  to be with Christ: to whom no man cometh, but he must remove out of this house of clay; and that cannot be by any other means but by death, that is, by the destruction or change of this earthly Tabernacle, either leaving it in the earth for a season, or to be taken up suddenly at Christ's second coming; but howsoever, I know, and am assured, that both soul and body shall be together, and for ever be glorified in the end, & be clothed with a house, not 
2. Cor. 5.  made with hands, eternal in the heavens.  
Who then can but sigh in desire, to be an inhabitant in that house, which is perpetual and glorious? I look for it, in hope confidently assuring myself, that Christ shall be then magnified in my body, whether it be by life or death: for, whether I live, I live 
Rom. 14. 8.  unto him; or whether I die, I die unto him; whether therefore I live or die, I am the LORDS: for, I know that he whom I have believed, is able to keep that which I have committed unto him, against that day, wherein my mortal body shall be quickened & made like unto 
Phil. 3. 21.  his glorious body: therefore will I willingly lay down my life, and commit my soul unto God, as unto my most faithful Creator.    

A comfortable Meditation and Prayer, to be considered and said by every Christian, being near the time of his dissolution.  
NOw, O Lord, now draw near unto my soul, and redeem it, for the time is at hand, wherein I shall taste of the cup of death: Now therefore is the acceptable time for thee to receive my soul, in the multitude of thy mercies, which are wonderful: therefore do I trust under the shadow of thy wings: my soul cleaveth unto thee, for thy right hand upholdeth me. My soul thirsteth for thee, my flesh longeth greatly after thee, whose loving kindness is better to me then life: for, from thee cometh my salvation.  
Have mercy upon me, O God, have mercy upon me, for my soul trusteth in thee, and under the shadow of thy wings will I trust, till this my final affliction be overpast.  
My heart is prepared, O God, my heart is prepared to come unto thee, make it constant in thee; because, I know, that although this body, for a time shall wither, yet it shall be in the house of my God, as a green Olive tree, ever to flourish, and be blessed.  
Thou, Lord, thou hast chosen me, and hast caused me to come unto thee; my salvation is of thine own free mercy, and of thy free and Fatherly election. I shall dwell in thy Courts for ever, and shall be satisfied with the pleasures of thine house, even of thy Kingdom of glory. I shall drink of the Rivers of thy pleasures: for, with thee is the Well of life, and in thy Light I shall see light.  
Let thy good Spirit lead me in the Land of Righteousness, and bring me by thy strength, to thy holy and heavenly habitation; plant me in the Mountain of thine inheritance, even in the place which thou hast prepared, and in thy sacred Sanctuary which thou hast established, that I may see thy goodness in the Land of the living: Let me behold thy face in righteousness; and let me be satisfied with the fullness of the glory of thy Countenance: for, in thy face is the fullness of joy, and at thy right hand are pleasures for evermore.  
Into thy hands, oh Lord, I commend my spirit, for thou hast redeemed me, O Lord God of truth; show a token of thy goodness and favour towards me, that they which wish evil unto my soul, may see it and be ashamed; and they that love thy Name, observe it, and be confirmed in thee, who hast evermore holpen me and comforted me.  
Increase my faith, and prepare my soul to come unto thee.  
AMEN.  
To thee, O Lord God, only wise, and only merciful, be ascribed all praise & thanks, dominion and glory; for to thee it only belongeth.   

Private Prayers for Morning and Evening.  

A Morning Prayer for private Families.  
Almighty LORD GOD, most merciful and loving FATHER, Maker and Preserver of all thy creatures, but especially the Saviour and Sanctifier of all them that believe in thee, by the merit and virtue of the blood of jesus Christ; Receive at the hands of us, thine unworthy servants, in the Name of jesus Christ, this our morning sacrifice of praise and thanksgiving, for all thy mercies from time to time bestowed upon us; for electing us of thine own free favour, before the world was made; for creating us of nothing, in human, and not in the shape of brute creatures; for redeeming us with the most precious death of thine own Son, when we were captives and slaves unto Satan; for calling us by the preaching of thy blessed Word, and free Spirit, when we were strangers unto thee; for justifying us by the Resurrection of thy Son, when we were worthy to be condemned; for sanctifying us by the Holy Ghost, being by nature vile; for preserving us hitherto, and that in safety by thy providence; and for thy fatherly providing for us all things necessary, to this present morning; and for that thine assured and most comfortable promise, that thou wilt glorify us in the heavens with thee, after this mortal and miserable life ended: And we praise thy great and gracious goodness, for so mercifully preserving us this night past, from all dangers; and for that thou hast given us comfortable rest and sleep in the same, whereby our weak bodies are refreshed, and have received the more strength and power to enter into this day, and to undertake the works of our callings: and because by reason of the corruption of our natures, we are pressed down with dullness, and beclouded with ignorance, so as we cannot rightly understand, nor truly perform our duties, either in thy service, or our own worldly functions, without thy blessing, we here upon the knees of our hearts do humbly and heartily pray thee for Jesus Christ thy beloved sons sake, to assist us with thy Holy Spirit, that these our praises and prayers may be accepted of thee; and that our ignorance may be banished by the light of thy holy Spirit, that we may plainly see and perceive our own errors and wants, & the detestableness of our sins, and through his blood obtain pardon of all our imperfections and defects, with lively and effectual renewing of our obedience to thee, in all our works, words, and duties, this day. Remember not, O Lord, the sins we have committed, nor our neglect of the duties we have omitted: call not to mind the transgressions of our youth, which we have forgotten, nor look upon the wickedness of our riper years, which do press us down through the sense of thy severe judgements, threatened against us for them: and let thy grace (we humbly beseech thee) from henceforth ever beeextended towards us: vouchsafe thy holy Spirit unto us, evermore to direct us, that neither the weakness, dullness, and perverseness of our own natures, in doing that which is good, nor the strength of our natural inclinations to do that which is evil, be any hindrance to the work of thy grace in us. But so much the more, good Father, watch ever us, that neither Sin nor Satan prevail against us: that we obtaining at thy hands this great mercy, may the more freely, cheerfully, & prosperously pass this day: and that our labours, being taken in hand in thy fear, may through thy blessing succeed to thine own glory, our comfort, and to the good of them whom they may concern. And forasmuch as the passing through this world, is many ways & every where dangerous, and full of perils, by reason not only of Satan's malice, but also by reason of the practices of our corporal enemies, our own infirmities, crosses, losses, troubles, and many miseries. Assist us, gracious God, and leving Father, that we may escape all these inconveniences, and not to fall into any sin or corporal danger this day; but rest secure, and safely protected under thy power and providence, and carry ourselves upright in all our actions, through Christ our Lord.  
Amen.  
O Lord, increase our faith.   

A Prayer in the Evening for private Families.  
O Gracious Lord God, and most leving Father in Jesus Christ, we thy most unworthy servants, do humbly entreat thee to accept from us, in his Name, our unfeigned thanks, for the manifold pledges of thy love towards us. Thou hast made us, and not we ourselves: and where thou mightest have made us beasts, thou hast form and shaped us men and women, and furnished us with many spiritual blessings, besides infinite corporal comforts, which not only this day, now presently passed, but all the days of our lives, do witness: for, day unto day uttereth thy goodness towards us: and night unto night approveth thy providence over us. The day is now past, darkness is gone over our heads, resembling rightly our ignorance; for, without the light and knowledge of thy saving Truth, we live in darkness, in the strongest and most glorious light of the Sun. The eye of the body may be light, when the understanding, as touching heavenly things, may be so dark, as not able to apprehend our own wants and imperfections. Thus, O Lord, do we acknowledge our hearts to be eclipsed, with the dullness and blindness of our natural reason and understanding, whereby we yet are able, and do only seek, and search, & find, and follow the forbidden vanities of this wretched life, tasting and using them with carnal pleasure and forbidden delight, as the sins which we have committed this day, and the good duties we have omitted, do testify against us, to our shame this evening: and yet such is thy great goodness and mercy towards us, as thou this day in our ignorance hast instructed us, in our blindness hast guided us, in our necessities relieved us, in our weariness refreshed us, & now brought us to the evening of this last day wherein we have lived, and that in safety: so that we cannot but acknowledge, this day to have been a day added by thy blessing, to thy former manifold favours, which we have daily received at thy hands; possible it is not for us, to number up the benefits and blessings, which thou hast bestowed upon us through all our life; they are numberless: yet, wretches that we are, we have (as it were) strived to equalize; nay rather, to exceed thy blessing in the number of our transgressions. Our natural corruption, the sin of Adam, cleaveth unto us (his posterity) so fast, as it hath filled us, even from our conception, with the seeds of all evil, so that we brought that into the world with us, which without thy grace and free pardon in Christ, cannot but confound us: But thou hast given thy Son Jesus Christ, a means of propitiation, in whom thou reconcilest all that believe in him, unto thyself. Therefore, have we boldness through him, to entreat thee of pardon for all the sins we have, every one of us, committed this day, as our evil thoughts, idle words, and wicked actions, whereby thou hast been, even this day, justly provoked against us; besides our former abusing of thy patience, and despising of thy Word, whereby thou threatenest to punish sinners, and whereby thou hast promised to bless and comfort them that serve thee in truth. Thou mayst justly condemn us also for our unthankfulness for thy mercies, especially for our unfaithfulness in not believing thy promises. But now, Lord, we beseech thee, that the old man (our corruption) by the new man (thy Spirit) sin may be abandoned and cast out, that sin no longer have dominion over us, mortify in us the whole body of sin, and so cleanse us, that we carry not unto our beds this night, any dregs of the same, but may be fully washed, through thy Son's blood, from every spot & stain, that yet remains in our corrupt hearts: that we, being thus washed in the Laver of perfect regeneration, the precious blood of that slain Lamb by faith, we may not fear the assaults of Satan, nor any malicious instrument of his, this night, but may be safely kept and preserved by thy providence, and receive such rest and sleep, as may only refresh us; let thy Angels guard us, and our souls and bodies, and all that we have, that we & it may be kept and preserved safe until the morning, and for ever.  
Amen.  
O Lord, increase our faith.   

A Confession of sin, a Prayer for pardon, and for a godly and sanctified life.  
O God and Father of all Goodness, and Fountain of Mercy, the Guide of the Righteous, the Giver of all perfect gifts, and the Sanctifier of the hearts of all that shall be saved; show thyself unto me, who am a defiled and deformed wretch, whom original corruption and actual sins have so polluted, as I am not worthy to stand in thy sight, or that thou shouldest dwell in me by thy holy Spirit: And therefore I cannot without fear and astonishment, without trembling and shame, approach into thy presence; seeing mine own filthiness, and considering thy great Majesty, Integrity and Purity: yet am I embeldened to come unto thee, compassed with many infirmities, especially with 〈◊〉 and corruption, which if I would endeavour to conceal, I cannot, they are so open and manifest to thine all-seeing eye, that the more I labour to hide them, so much the more they break forth and show themselves unto thee. O, look not upon them as a Judge to condemn me for them, but as a loving and merciful Father, and Physician to cure me of them: so shall I not only willingly discover unto thee all the sores and pollutions of my corrupt heart and profane life (which by search I shall be able to find in myself) but entreat thee also, with the Lancet of thy Love, to cut, searifie, rip up and find out all the hidden filthiness that lurketh in my soul, in my mind, in my will, and in mine affections, and apply the Plaster of the saving Blood of Jesus Christ, to heal me throughout, that there remain no more gross corruption in me: and learn me so to search and know the wickedness of my heart, that I may not spare my dearest and most familiar sin, but may ●ast it out, as the chiefest worker of my misery. Lord, let it become bitter, loathsome, and merely hateful unto my soul, as a most deadly infection, howsoever it hath been heretofore seeming sweet, pleasing, and delightful unto my carnal part. Let me abhor all iniquity, and truly abstain from all occasions to sin again.  
Give me strength, O Lord, to overcome my sinful lusts, and what wanteth in my power, supply by thy grace, that I may at least still strive against every sin, through the power of thy Spirit, that I may be approved a member of thy Militant Church here, where yet I am a stranger, and where I continually feel the wearisome warfare between the flesh and the Spirit, wherein I have never the victory, but by thine only power, but the foil ever by mine own weakness.  
O subdue my flesh and fleshly mind to thine obedience, that I never make ship wrack of a good conscience, by yielding unto the motions of my corrupt heart, which I daily feel in myself to rebel against thy revealed will: and make me lightly to esteem of the vain and deceiving things of this World, that I may truly show myself to take no thought for the flesh, to fulfil the lusts thereof: but by a constant denial of mine own will, approve myself to live by Faith, after thy will: And give me grace, that in nothing I may offend thy Majesty, and let me never give way to mine own corrupt will and affections, to commit the least sin, whereby I may quench, that spark of that Spirit and Grace thou hast begun in me.  
Enlighten my heart, that I may know thy will aright, and rightly behave myself according unto the same, not for a day, and then fall to the works of mine own perverse will again, but that my Righteousness may shine more and more, through a constant perseverance, until it come to that perfection, as may truly testify unto my conscience, that I am the same, that I desire to seem to be, not according to the opinion that others have of me: but according to that measure o● holiness thou requirest to be in me: let my outward integrity be in all holy simplicity, and godly pureness among men, as in thy sight. And the more that Satan by his means and ministers, endeavoureth to withdraw mine obedience from thee, so much the more let me strive to maintain that duty and obedience which I owe unto thee: And let thy love towards me, draw me to love thee, aswell when thou touchest me with adversttie, as when thou givest me prosperity: and fail me not in my greatest need.  
Teach me, O Father, to seek and obtain all things at thy hands, by the means and merits of Jesus Christ, in whose name I humbly offer unto thee, this my weak and imperfect Sacrifice. Accept it yet in him; he is thine only Son in whom thou art ever well pleased, he is my Redeemer, and hath paid the ransom for me, which for my sins was laid upon me: and he sitteth now a Mediator, at thy right hand even for me. Scatter therefore, O Lord, my sins as a mist, and mine iniquities, as a Cloud, and let my Righteousness appear as the Sun, and mine Integrity before men, as the noon day; that my heart may always behold thee. And let thy face of favour and love spread its beams so over me, that I being enlightened by thee, may walk as in the clear Light of saving Truth, and be ever led by the hand of thy Grace, that neither sin, Satan, the World, nor mine own corruptions cause me to stumble and fall.  
Give me, good Father, the Spirit of perfect Prayer: And although through the coldness of my Zeal, and weakness of Faith, I cannot cry vocally unto thee always alike; yet, accept the will, and the sighs and groans of my heart, which cannot be expressed, yet known to thee. Thou knowest the meaning of the heart; and he that inwardly mourneth for his sins, though he outwardly cry not for Mercy, thou hearest him: it is thy Grace that worketh sighs in the sorrowful heart, and which enkindleth the fire of Zeal, whereby the tongue is moved from the believing heart, even in often enforced silence, to pierce at length even the Heavens with the loudness of its cry: And thou again graciously grantest the faithful hearts desire, by outward relief or inward comfort: so that nothing wanteth to him that seeketh thee, but he is filled with all joy and spiritual consolation. In this joy let all worldly joys be swallowed up in me, and let me prefer the peace of a good conscience, before all carnal peace and prosperity.  
Teach me, good Father, how to keep a diligent account of all the benefits and blessings I here receive of thee, and what use I from time to time make of them; knowing that there will come a day, when I shall be called to answer the same.  
Grant therefore that I may so gourrne myself, that I may be able with boldness and truth, to give account of my time spent, and my talents, how I have disposed them, that I may be found faithful in my little, and be made partaker of the greatness of thy Glory in the Heavens.  
Though I be a Stranger & a sojourner here in Earth, yet grant, Lord, that I may have my conversation in Heaven. Give me Wisdom, that I may finish this my Pilgrimage in thy favour: and for that I cannot so number my days, that I can know how long I have to live, let the residue of my life be a preparation to Death, and the meditation of Death, cause in me continual watchfulness, for the coming of thy Son. O God, forsake me not unto the end, so shall I never fall from, or forsake thee. Enable me here so to walk as becometh thy son, though in great weakness I have finished my course to this day. Grant, Lord, that I may bring forth better fruits, from this day to the end of my days, through thy Grace, and in the end be received to eternal Glory, through the merits of my alone Saviour and Redeemer, Jesus Christ: to whom with thee, O God the Father, and the Holy Ghost, be evermore ascribed all Power and Glory.  
Amen.  
O, Lord, evermore increase my faith.   
FINIS.   

LONDON Printed by W. Stansby for Richard Meighen, and are to be sold at his Shops at Saint Clement's Church over against Essex house, and at Westminster Hall.  
1619.