A PENSIVE Souls delight: OR, The Devout man's help. Consisting of Motives, Meditations and Prayers, For all persons and purposes, upon what occasion so ever, either private or public. By JOHN NORDEN. PHILIP 〈…〉 Be nothing careful, but in all things 〈…〉 be showed unto God in prayer and supplication with giving of thanks. And the peace of God, 〈◊〉 passeth all understanding, shall preserve your hearts and minds in Christ jesus. LONDON Printed by Will. Stansby, for john Busbie, and are to be sold at his shop in S. Dunstanes Churchyard in Fleetstreet. 1615. 1. januarie called of the Latins, januarius. Grecians. Gamelton. Hebrews, Tebeth, and is their 10. month. hath 31. days. 1 A Calends. 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. 2 b 3 c Nones of ja. 4 4 d Nones of ja. 3 5 e The 5. of this month word was brought unto Ezechiel the Prophet, that the City jerusalem was smitten, Ezechiel 33. 21. 6 f Day before the N. 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. 2. 1. etc. as testifieth Epiphanius. 7 g Nones of januar. 8 A Idus of januarie. 8 9 b Idus of januarie. 7 10 c Idus of januarie. 6 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. 11 d Idus of januarie. 5 12 e Idus of januarie. 4 13 f Idus of januarie. 3 14 g Day before the Id. 15 A Idus of Januarie. 16 b Calends of February. 17 17 c Calends of February. 16 18 d Calends of February. 15 19 e Calends of February. 14 20 f Calends of February. 13 21 g Calends of February. 12 22 A Calends of February. 11 23 b Calends of February. 10 24 c Calends of February. 9 25 d Calends of February. 8 Paul called, and converted the 25, of this month, Acts, 9 3. 26 e Calends of February. 7 27 f Calends of February. 6 28 g Calends of February. 5 29 A Calends of February. 4 30 b Calends of February. 3 31 c Day before the Galends of Feb. Festival days in this month be Circumcision the first epiphany the sixth day. 2. February, called of the Latins, Februarius. Grecians, El●pheboliō. Hebrews, Shebat. and is their 11. month. hath 28. days unless it be year Biss●util, and then 29. 1 d Calends. The first of this month Moses repeated the Law unto the children of Israel. Deut. 1. 3. 2 e Nones of Februar. 4 The second of this month our Saviour was presented to the Lord, and Marie purified, Luke 2. 22. 3 f Nones of Februar. 3 4 g Day before the N. 5 A Nones of Februa. 6 b Idus of Februar. 8 7 c Idus of Februar. 7 8 d Idus of Februar. 6 9 e Idus of Februar. 5 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 Idus of Februar. 4 11 g Idus of Februar. 3 12 A Day before the Id. 13 b Idus of Februar. 14 c Calends of March. 17 15 d Calends of March. 16 The 15. of this month, the jews spend merrily together, for that the Spring of the year doth enter then, as they think. 16 e Calends of March. 15 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. 17 f Calends of March. 14 18 g Calends of March. 13 19 A Calends of March. 12 20 b Calends of March. 11 21 c Calends of March. 10 22 d Calends of March. 9 23 e Calends of March. 8 24 f Calends of March. 7 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. 25 g Calends of March. 6 26 A Calends of March. 5 27 b Calends of March. 4 28 c Calends of March. 3 29 d Day before the Calends of March. Festival days in this month be the 2. called the Purification of Saint Marie. The 〈◊〉. which is Saint M●thias day. 3. March called of the Latin●, Martius. Grecians, Mowichyon, Hebrews, Adar: and is their 12. month. hath ●1. days. 1 d Calends. 2 e Nones of March. 6 3 f Nones of March. 5 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. 4 g Nones of March. 4 5 A Nones of March. 3 6 b Day before the N. 7 c Nones of March. 8 d Idus of March. 8 9 e Idus of March. 7 10 f Idus of March. 6 The tenth of this month, Christ was advertised that Lazarus was sick joh. 11. 3. 11 g Idus of March. 5 12 A Idus of March. 4 13 b Idus of March. 3 A feast was celebrated among the jews, for the overthrow of Nicanor the 13. of this month, 2. M●●. 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. 14 c Day before the Id. The 14. day of this month was called of the jews, Mardocheus day, 2. Macc. 15. 37 also Purim, as may appear Est 〈…〉. 9 vers. 21. 26. 15 d Idus of March. The 15. also is another day of Purim, Est. 9 21. 16 e Calends of April. 17 The 16. of this month Lazarus was raised from the dead, john 11. 43. 17 f Calends of April. 16 18 g Calends of April. 15 19 A Calends of April. 14 20 b Calends of April. 13 21 c Calends of April. 12 22 d Calends of April. 11 23 e Calends of April. 10 24 f Calends of April. 9 25 g Calends of April. 8 26 A Calends of April. 7 27 b Calends of April. 6 28 c Calends of April. 5 29 d Calends of April. 4 30 e Calends of April. 3 31 f Day before the Calends of April. This month hath one testival day called the Annunciation of Saint Mari●, celebrated the 25. of this month. 4. April called of the Latins, Aprilis. Grecians, Thargelion Hebrews, Abib or Nisan, and is their 〈◊〉, month. hath 30 days. 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, 〈◊〉. 29. 17. 2 A Nones of April. 4 3 b Nones of April. 3 4 c Day before the N. 5 d Nones of April. 6 e Idus of April. 8 7 f Idus of April. 7 8 g Idus of April. 6 9 A Idus of April. 5 10 b Idus of April. 4 The 10. of this month the children of Israel ●aised thorough the river jordan on dry foot, I●su. 4. 19 the Paschal Lamb was chosen. Exo. 12. 3. 11 c Idus of April. 3 12 d Day before the Id. 13 e Idus of April. The 13. of this month the edict of King Ahashuerosh came out for the murdering of the jews. Esth. 3. 12. 14 f Calends of May. 18 The 14. of this month the Passeover was kept, Exo. 12. 6. Leuit. 23. 5. jos. 5. 10. 15 g Calends of May. 17 The 15. of this month the Israelites departed out of Egypt. Numb. 33. 3. 16 A Calends of May. 16 The 16. of this month Hezekiah made an end of sanctifying and purging the Temple, 2 Chron. 20. 17. 17 b Calends of May. 15 18 c Calends of May. 14 The 18. of this month the children of Israel walked on dry land through the midst of the red sea, Exod. 14. 19 19 d Calends of May. 13 20 e Calends of May. 12 21 f Calends of May. 11 22 g Calends of May. 10 23 A Calends of May. 9 24 b Calends of May. 8 The 24, Daniel saw his vision, Dan 10. 4. 25 c Calends of May. 7 26 d Calends of May. 6 27 e Calends of May. 5 28 f Calends of May. 4 29 g Calends of May. 3 30 A Day before the Calends of May. The 25. of this month the feast of S. Mark is observed. 5. May, called of the Latins, Maius. Grecians, Scrirophorion. Hebrewes, Liar, which is their 2. month. hath 31. days. 1 b Calends. The first of this month Moses was commanded to number the children of Israel. Numb. 11. etc. 2 c Nones of May. 6 3 d Nones of May. 5 4 e Nones of May. 4 5 f Nones of May. 3 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. 3● 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 Idus of May. 8 9 c Idus of May. 7 10 d Idus of May. 6 11 e Idus of May. 5 12 f Idus of May. 4 13 g Idus of May. 3 14 A Day before the Id 15 b Idus of May. 16 c Calends of june, 17 The 16. day, Manna reigned from heaven. Exod. 16. 14. 17 d Calends of june, 16 The 17. day Noah entered the Ark, and the flood began. Gen. 7. 11. 13. 18 e Calends of june, 15 19 f Calends of june, 14 20 g Calends of june, 13 21 A Calends of june, 12 22 b Calends of june, 11 The 22. fire from Heaven consumed such as murmured against the lord N 〈…〉 〈◊〉. 23 c Calends of june, 10 The 23. the Israelites with great joy triumphingly entered into the Castle of jerusalem. 1 Mac. 13. 51. 24 d Calends of june, 9 25 e Calends of june, 8 26 f Calends of june, 7 27 g Calends of june, 6 Noah, the 27. the water being dried up, came forth of the Ark, Gen. 8. 14 etc. 28 A Calends of june, 5 29 b Calends of june, 4 30 c Calends of june, 3 31 d Day before the Calends of june. The first of this month is usually celebrated for the fea●● of Philip and jacob. 6. june, called of the Latins, junius. Giaecians, Ekatombaion. Hebrews. Sivan, which is their third month. hath 30. days. 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 g Nones of june. 3 4 A Day before the N. 5 b Nones of june. 6 c Idus of june. 8 The sixth of this month Alexander that mighty Monarch of the world was borne, of whom Dan. c. 11. 3. doth prophesic. Also on this day that famous temple of Diana in Ephesus, numbered among the 7. wonders of the world, was set on fire by Herostratus. The jews likewise kept their feast of Pentecost on this day. 7 d Idus of june. 7 8 e Idus of june. 6 9 f Idus of june. 5 10 g Idus of june. 4 11 ● Idus of june. 3 12 b Day before the Id. 13 c Idus of june. 14 d Calends of july. 18 15 e Calends of july. 17 16 f Calends of july. 16 17 g Calends of july. 15 18 A Calends of july. 14 19 b Calends of july. 13 20 c Calends of july. 12 21 d Calends of july. 11 22 e Calends of july. 10 23 f Calends of july. 9 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 24 g Calends of july. 8 25 A Calends of july. 7 26 b Calends of july. 6 27 c Calends of july. 5 28 d Calends of july. 4 29 e Calends of july. 3 The 29. of this month the Ark of Noah through the increase of waters was lifted up from the earth, Gen. 7. 12. 30 f Day before the Calends of july. Festival days in this month, are the 24. which is the feast of S. joh. Baptist, 29. which is S. Peter's. 7. julie, called of the L●●ins, jullus. Oraecia●s, Metag 〈…〉. H●brewes, Thamus, being their 4. month. hath 31. days. 1 g Cale 〈…〉 s. 2 A Nones of july. 6 3 b Nones of july. 5 4 c Nones of july. 4 5 d Nones of july. 3 The 5. of this month Exechiel saw his visions. Ezeth: 1. 1. 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, Ann●●553 ●553. 7 f Nones of july. 8 g Idus of july. 8 9 A Idus of july. 7 The 9 of this month jerusalem, after it had a long while been besieged by Nabuchadnezzar, was (taken, jer. 39, 2. 10 b Idus of july. 6 11 c Idus of july. 5 12 d Idus of july. 4 The ●2. of this month, julius Caesar, the first Roman Emperor was borne. Of him is this month called july. 13 e Idus of july. 3 14 f Day before the Id. 15 g Idus of july. 16 A Calends of August. 17 17 b Calends of August. 16 18 c Calends of August. 15 The 18. of this month, the Egyptians begin their year, Plin. lib. 〈◊〉. cap. 4●. 19 d Calends of August. 14 20 e Calends of August. 13 21 f Calends of August. 12 22 g Calends of August. 11 23 A Calends of August. 10 24 b Calends of August. 9 25 c Calends of August. 8 26 d Calends of August. 7 27 e Calends of August. 6 28 f Calends of August. 5 29 g Calends of August. 4 30 A Calends of August. 3 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. 1603. 8. August. called of the Latins, Augustus. Grecians, Boedr●mi●n. Hebrews, Ab, which is their 5. month. hath 3●. days 1 c Calend. The first of this month, Aaron, 40. years after the children of Israel were come out of Egypt, died on more 〈…〉 Hor, Num. 33. 38. Also on this day Ezra with his company came out of Babel unto jerusalem, Ezra. 7. 9 2 d Nones of August. 4 3 e Nones of August. 3 4 f Day before the N. 5 g Nones of August. 6 A Idus of August. 8 7 b Idus of August. 7 The 7. of this month Nabuchadnezzar burned the house of the Lord, and all jerusalem. 2. King. 25. 〈◊〉. 9 8 c Idus of August. 6 9 d Idus of August. 5 10 e Idus of August. 4 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 fait, and go barefooted, and sitting on the ground, read twice over the Lamentations of jeremy. 11 f Idus of August. 3 12 g Day before the Id 13 A Idus of August. 14 b Calends of Septemb. 18 15 c Calends of Septemb. 17 16 d Calends of Septemb. 16 17 e Calends of Septemb. 15 18 f Calends of Septemb. 14 19 g Calends of Septemb. 13 20 A Calends of Septemb. 12 21 b Calends of Septemb. 11 22 c Calends of Septemb. 10 23 d Calends of Septemb. 9 24 e Calends of Septemb. 8 25 f Calends of Septemb. 7 26 g Calends of Septemb. 6 27 A Calends of Septemb. 5 28 b Calends of Septemb. 4 29 c Calends of Septemb. 3 30 〈◊〉 Day before the Calends of Sep. 31 e The 24. of this month is usually called S. barthelmew's day. 9 September called of the Latins, September. Grecians, Maimacterion. Hebrews, Elul, which is their 6. month. hath 30. days. 1 f Calends. The first of this month Haggai the Prophet began to prophecy, Hag. 1. 1. 2 g Nones of Septemb. 4 3 A Nones of Septemb. 3 4 b Day before the N. 5 c Nones of Septemb. 6 d Idus of Septemb. 8 The sixth of this month Ezechiel saw another vision. Ezece. 8. 1. 7 e Idus of Septemb. 7 The 7. of this month our late most noble Queen Elizabeth was borne at Greenwich, Anno, 153●. 8 f Idus of Septemb. 6 The 8. of this Month, Anno, 73. jerusalem was utterly with fire and sword destroyed by Titus the Emperor. joseph. lib. 7. cap. ●6. 9 g Idus of Septemb. 5 10 A Idus of Septemb. 4 11 b Idus of Septemb. 3 12 c Day before the Id. 13 d Idus of Septemb. 14 e Calends of October. 18 15 f Calends of October. 17 16 g Calends of October. 16 17 A Calends of October. 15 18 b Calends of October. 14 19 c Calends of October. 13 20 d Calends of October. 12 21 e Calends of October. 11 22 f Calends of October. 10 23 g Calends of October. 9 24 〈◊〉 Calends of October. 8 25 b Calends of October. 7 The 25. of this month, Nehemiah finished the walle● of jerusalem. Nehem. 6. 15. 26 c Calends of October. 6 27 d Calends of October. 5 28 e Calends of October. 4 29 f Calends of October. 3 30 g Day before the Calends of October. Festival days in this month be the 21. S. Matthew. 29. S. Michael. 〈◊〉 O●●ob. called of the Latins, October. Graeciaus, Pianepsion. Hebrews, Thisri, and is their 7. month. hath ●1. days. 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. jerusalem, after it had been possessed of Christian Princes 88 years, through mortal dissension came into the hands of the Saracen, Ann. 1187. 2 b Nones of October. 6 3 c Nones of October. 5 The 3 of this month some think 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. 4●. 1. 2, etc. 4 d Nones of October. 4 5 e Nones of October. 3 6 f Day before the N. 7 g Nones of October. 8 A Idus of October. 8 9 b Idus of October. 7 10 c Idus of October. 6 The 10. of this month the feast of reconciliation was kept, Leuit. 23. 27. So did the year of Iubil● every fifty year begin as on the same day, Levit 25. 9 11 d Idus of October. 5 12 e Idus of October. 4 13 f Idus of October. 3 14 g Day before the Id. 15 A Idus of October The 15. of this month the jews observed the feast of Tabernacles 7. days together, in memory of the ●ords protecting them in the desert, Leuit. 23. 34. 16 〈◊〉 Calends of November. 17 17 c Calends of November. 16 18 d Calends of November. 15 19 〈◊〉 Calends of November. 14 20 f Calends of November. 13 21 g Calends of November. 12 22 A Calends of November. 11 23 b Calends of November. 10 24 c Calends of November. 9 25 d Calends of November. 8 26 e Calends of November. 7 27 f Calends of November. 6 28 g Calends of November. 5 29 A Calends of November. 4 30 b Calends of November. 3 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, Grecians, Anthesterion. Hebrews, Marbesuam, their 8. month. hath 30. days 1 d Calends. 2 e Nones of Novemb. 4 3 f Nones of Novemb. 3 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 fist book. 4 g Day before the N. 5 A Nones of Novem. 6 b Idus of Novemb. 8 7 c Idus of Novemb. 7 8 d Idus of Novemb. 6 9 e Idus of Novemb. 5 10 f Idus of Novemb. 4 The tenth of this month An. 1483. D. Martin Luther was borne in Islebia. 11 g Idus of Novemb. 3 12 A Day before the Id. 13 b Idus of Novemb. 14 c Calends of Decemb. 18 15 d Calends of Decemb. 17 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. 16 e Calends of Decemb. 16 17 f Calends of Decemb. 15 Queen Elizabeth began happily to reign for the advancement of the Gospel of our Saviour Christ, the 17. of this month. 1558. 18 g Calends of Decemb. 14 The 18. of this month T●tu, the Emperor most cruelly executed to death a great number of the jews, joseph, lib. 7. cap. 10. 19 A Calends of Decemb. 13 20 b Calends of Decemb. 12 21 c Calends of Decemb. 11 22 d Calends of Decemb. 10 23 e Calends of Decemb. 9 24 f Calends of Decemb. 8 25 g Calends of Decemb. 7 26 A Calends of Decemb. 6 27 b Calends of Decemb. 5 28 c Calends of Decemb. 4 29 d Calends of Decemb. 3 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, Dec●mber. Grecians, Poseidon. Hebrews, Sisleu, and is their 9 month. hath 31 days. 1 f Calends. 2 g Nones of December. 4 3 A Nones of December. 3 4 b Day before the No. 5 c Nones of Decemb. 6 d Idus of Decemb. 8 7 e Idus of Decemb. 7 8 f Idus of Decemb. 6 9 g Idus of Decemb. 5 10 A Idus of Decemb. 4 1● b Idus of Decemb. 3 12 c Day before the Id. 13 d Idus of December. 14 e Calends of januarie. 19 15 f Calends of januarie. 18 The 15. of this month Antiochus placed an abominable Idol upon the altar of the Lord. 1. Macc. 1. 57 16 g Calends of januarie. 17 17 A Calends of januarie. 16 18 b Calends of januarie. 15 19 c Calends of januarie. 14 20 d Calends of januarie. 13 The 20 of this month Esdra, exhorted the Israelites to put away their strange wives 1. Esd 9 5. 6. etc. 21 e Calends of januarie. 12 22 f Calends of januarie. 11 23 g Calends of januarie. 10 24 A Calends of januarie. 9 The foundation of the second Temple was laid the 24. of this month. Hagg. 2. verse 11. 19 25 b Calends of januarie. 8 The 25. of this month our Saviour Christ was borne of the Virgin the year after the world's creation, 40 18. On ●hich day also Antiochus Epiphane● entered into jerusalem with a mighty army, 〈◊〉 spoiled the same, jos. lib 21 c 16. On this day he profaned the altar of the Lord, 1. Macc. 1. 6●. which day also the jews kept holy, because thereon the Temple was purged from idolatry. 1. Mac. 4. ●9 26 c Calends of januarie. 7 27 d Calends of januarie. 6 28 e Calends of januarie. 5 The 28. of this month He●od caused the poor Innocents' to be furthered, thinking thereby to have sla●ne ●hrist, Mat. 2. 16. etc. 29 f Calends of januarie. 4 30 g Calends of januarie. 3 31 A Day before the Calends of januar. Festival days in this month are the 21. Thomas Apost. 25. The Nativity of Christ 〈◊〉. 〈◊〉. Steven. 27. john the evang. 28. 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 thirti● and one, Except it be February alone, Which always hath twenty eight mere, When it is no Bisextil, or Leap year. ¶ A note of the Months, weeks, days and hours, throughout the whole year. The year containeth Months 12. Weeks 52. Days. 365. Hours 69478 Day Natural, hath 24 hours. Day Artificial, hath 12 hours. ¶ An 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. 3. 1618. 4 D Feb. 18 Apr. 5. May 24. 1619 5 C Feb. 10. Mar. 28. May. 16. 1620 6 B A Mar. 1. Apr. 16. june. 4 1621. 7 G Feb. 14. Apr. 1. May 20. 1622 8 F Mar. 6. Apr. 21 june. 9 1623. 9 E Feb. 16 Apr. 13. june 1. 1624. 10 D C Feb. 11. Mar. 28. May. 16. TO THE RIGHT WORSHIPFUL JOHN DACKHAM ESQUIRE, ONE OF the Masters, of Requests to the most Mighty, JAMES, King of Great Britain. SIR, EVER SINCE, through your favour, I have had access, upon occasions, unto your house: And having seen the religious order, which you observe in the course of your divine exercise of prayer with your people; I have studied to give some testimony of my thankfulness; that you were pleased to admit me an often partaker of the same with you: as also of your immerited favours, in many other kinds, not being able to recompense the least of them. Now, to show myself in some measure mindful that I owe you thankfulness; I am bold to leave with you this silly pawn, the Pensive Souls Delight, consisting of Motives unto, and Prayers for divine purposes, to stir up such as have any holy desire to that most sweet exercise: for, in nothing doth true godliness show itself more, then in faithful prayer, with the sincere practice of a holy life. And no action produceth more solid comfort, in all occasions of the heart's heaviness, then doth the practice of true prayer, and supplication in the spirit to God, who is more moved thereby, then with any other, whatsoever, sacrifice of man: and the neglect of this most holy duty, is more inexcusable, than any other divine action whatsoever. Every man cannot give alms, by reason he wanteth the means; yet may he Pray: many godly duties may be omitted by necessity: but Prayer never: nothing pleaseth God more, nor appeaseth him sooner than Prayer. And nothing more woundeth, and resisteth that spiritual enemy, than it. And that maketh him seek, and execute all means, to prevent, pervert, & hinder it. As long as a manliveth carelessly, carnally, and senseless of the necessity of this divine duty, Satan never troubles him; he is at peace with him: but let him begin to address himself to God in Prayer; then will that subtle Serpent thrust in a thousand opposite thoughts, to cross his holy intention. Prayer is a most irksome exercise to Satan: he never hath or will permit a man truly to serve God, but he will pervert his will and holy affections, as much as in him lieth: and therefore must every man that will live in this sacred service of God, arm himself to the combat, as every true child of God well knoweth by experience. The reading of profane books, gaming, surfeiting, drunkenness, whoredom, corporal, and carnal delights, and worldly affairs, pass without breach of league with Satan; neither troubleth it the mind of the secure man. But Prayer so far troubles and disquiets the Serpent, that he roars like a Lion against it; which argueth Prayer to be the only and safest defence against Satan and Hell, and the vanities of this life to be the weapons which mortal men bear, and use to fight for S●tan against God. A fearful condition it is to be bewitched with these corporal, carnal and worldly enchantments, which so possess the hearts and souls of such as neglect Prayer, as they are already dead in their souls, being yet alive in their bodies; they are already partakers of that black and infernal darkness here, only weeping, wailing, and gnashing of teeth, futurely attend them. Happy therefore is that man, and happy is that family, that have the holy exercise of prayer in continual use, though in continual war with Satan, and his Angels, and instruments. It is frequent in your family, let no worldly occasion discontinue it. It seasoneth all your actions, and maketh them acceptable to God, helpful to men, & profitable to yourself. God hath given you a rich taste of his blessings: let him still smell that sweet savour of your continual supplications and thankfulness, which you have begun: you run well, continue to the end. Look not back, lest you lose the rich prize you first aimed at, for a vanishing shadow, that will fly from you, and fail you, when you come to your race end. I need not advertise you, that there are in every man two contrary substances, the Soul, and the Body: and that every man is even so capable of two contrary and incompatible pleasures, the spiritual and the carnal; and so far as doth the substance, so far doth the pleasure of the soul exceed that of the body, which being but a painted and temporary pleasure, is never desired of those that are truly acquainted with the delights of the soul, which are eternal. Thus I write (Right worshipful) not to teach you, but as a loving Prompter, to put you in mind of your first love to him that loved you first: love him and serve him still and he will bless you still; and so I wish, in him, whom he loveth best, Christ, our common Saviour and Redeemer. Hendon, this 6. of May, 1615. Your Worships ever to be commanded: JOHN NORDEN. A FAMILIAR Admonition to the Christian Reader, touching the most comfortable exercise of Divine Prayer. Seek the Lord while he may be found, call upon him while he is near. Esai. 55. 6. THere are three things, especially to be considered in the true seeking & calling upon God: The first is Preparation before we call upon God in prayer: The second is Attention in Prayer: The third and last is, Thanksgiving after prayer. Preparation to Prayer. As touching the first, namely, preparation, we may observe and use a kind of imitation of men, occasioned to communicate with mortal Princes, who are observed to to preponder with themselves, first how to shape their behaviour, and external gesture: Secondly, how to● frame their speech to gain Attention of him, to whom they speak: and how to avoid the censure of indiscretion, in the delivery of what they affirm, or defend. If such curiosity and carefulness be necessarily observed, in our communication with men, whose breath is in their nostrils: how much more observant and careful aught we to be, when we address ourselves to speak unto the Majesty of the immortal God? To intrude abruptly into the presence of this great God, & unadvisedly to speak unto him, becometh not a petitioner, but bewrayeth an unsanctified, and an unprepared heart; rather tempting and dishonouring, then glorifying of the name of God. And therefore, before we presume to present our petitions to God, in hope to be heard; we must prepare ourselves, not in our outwardgesture, only in eloquence of words, and Pharisaical outward holiness: But in rightly ordering, and disposing the affections of the inner man; which, if they be set on carnal, or earthly vanities, if our hearts delight in the fruits of the flesh, and the unprofitable works of darkness: (though our words be never so good of themselves) we may fear the reward of Ananias and Saphira his wife, who brought a part of their substance (hypocritically conceiling the rest) and laid that part at the Apostles feet. So, if we come unto God, giving him good words, keeping back our hearts, to serve our own carnal and profane appetites: Shall we think that God will be content with the leaves of our good words, when we give the fruits of our hearts to the world? will God take such hypocrites by the hand? we must know, that unless we can truly and unfeignedly cast off our carnal thoughts, corrupt desires, and sinful affections, it cannot be that God, who loveth holiness and truth, in the inward affections, can look upon us, as upon his children, who speak unto him, as to a father, with counterfeit words, proceeding from unsanctified hearts. When we come therefore unto God in prayer, we must depart from all iniquity, knowing that he heareth not sinners, such as the promises of God cannot win to obedience; nor his threats enforce to forsake their sins; who yet will adventure to rush rashly into the presence of God, in a formal kind of praying with the lips, without any premeditation preparation, or reformation of the heart, at all. These offer words for deeds: Leaves for Fruit: Wolves for Lambs; and all manner, halt, lame, blind, and blemished sacrifices, and yet would seem holy: And so, instead of a blessing, procure a curse unto themselves for their hypocrisy. We must consider that God is a jealous God, & holdeth none guiltless, that taketh his name in vain, as they manifestly do, that come near him with their lips, when their hearts are far from him. It is a kind of spiritual adultery, outwardly to seem wholly to be gods, and yet inwardly to be mere worldlings. Before we open our mouths therefore, to God, we must cast out of the Temple of God, (which is our heart) all buyers and sellers, as Christ did out of the Temple of jerusalem: for as long as our hearts do harbour the desires of worldly profits, and carnal pleasures, above the sincere service of God, our heart, the Temple of the living God, becometh a den of thieves, that steals away all our godly affections, to settle them on Belial. Let us look unto the man Christ jesus crucified, by whose blood we are redeemed, by whose mediation we are sure to have our prayers heard of God, and granted; especially, if for our further and more perfect preparation, we can truly observe the rule of Christ, to forgive our enemies, knowing that if we forgive not our brother that offendeth us, God will not forgive us, that far more grievously offend him. And therefore, Christ counseleth us, that if we bring our sacrifice to the Altar, namely, if we intent to pray; and there remember that a brother hath aught against us, we ought to leave our offering before the Altar, that is, forbear for the time to pray, yet to continue our holy intention to pray; and to go first, and be reconciled to our brother, and then to come to offer our gift; namely, our prayers, freely unto God in Christ: for before we be unburdened of all rancour, malice, envy hatred, and all other profane desires; it is not only not available, but lamentable, that so many will (as do) presume to come before God, with hearts so fearfully fraught with these unholy affections; and stagger no more to press into God's presence, nay, not so much, as some that come unto God, with most prepared, peaceful, and most sanctified consciences. Let such cast-out the bond woman with her son; namely, the old man, the works and lusts of the flesh: and give entertainment unto the freewoman, and her son, the new man, which, after God is created unto righteousness, and true holiness: And so recommend our prayers unto God, the object of our prayers, in Christ the Mediator of our prayers, by the holy Ghost, the Author of all holy prayers. Attention in Prayer. Being thus prepared, let us endeavour to yield due and true attention in our prayers, that is, to give ●eed to what we pray, to whom we pray, for what we pray, and with what zeal we pray: which are the truest tokens, and greatest arguments, that our prayers are lively, powerful, effectual, and of faith; which properties can never be in lip-labour: for there cannot be a more apparent discovery of a rank Hypocrite, then to make outward shows of Devotion, with the gesture and lips, and yet the heart to be busied, in the cogitation of idle, earthly, and profane things. And nothing more discovereth an idle heart outwardly, than the wandering of the eye in the time of divine prayer: for it is probable, and often found by experience, that the eye withdraweth the heart: and if the eye be inconstant, the prayer hath not, nor can have the due attention of the heart: yet it doth not follow, that although the eye be fixed on any certain object, or be shut, that therefore the heart is rightly set on God, for oftentimes the eye follows the heart, the cogitation of the heart making the eye to forget it object: as when the heart is wandering in the fields of corn, viewing the herds of cattle, and flocks of sheep, when it is in the warehouse, in the shop, in the chest, minding bands & payments, overcome with pride, plotting revenge, oppressed with fear, besotted with pleasure, entangled with cares, or otherwise perverted by any profane and ungodly cogitations. Prayers made witls such an extravagant heart, be they in words never so holy, they are imputed unto us as sin: for shall we think, that God will hear our prayers, to our profit or comfort, when the thoughts of our hearts, in the mean time, dishonour him? Many pray in their own familiar language, and yet consider no more what they speak (for want of attention) then if they spoke in an unknown tongue: and yet such men will hold themselves very devout, and to have power in themselves to pray when they list: as if true prayer wer● of that facility and ease, to utter, as is an idle tale, and as it seems by beggars, that tumble out the Lords prayer, with one breath at a door, and yet mind nothing but their alms. Such men are to be pitied, and to be wished better to advise themselves, before they attempt this service of God most holy; for Prayer is not an easy work, it is of a deeper strain than a tale, that is but from the tongue to the teeth, from the teeth to the lips, and so into the air. True prayer is cordial, and of that force and efficacy, as it constraineth the heart to sighs, groans and tears, with such inward ●e●uencie of holy zeal, as tenters the heart with such internal gripes, as may be truly said, the r●ting of the heart. And the more we feel our hearts thus inwardly sharply touched: so much the more comfort it yieldeth to the soul of the faithful petitioner, yea such, and so great consolation, as he that feels it, cannot express it with his tongue, be he never so eloquent; neither can any conceive or apprehend the sweetness of it, that is not exercised and experienced in the same; for nature apprehendeth it not. No man can say that jesus is Christ, but by the holy Ghost: and, none can desire the Spirit of God, but by the Spirit of God. Flesh and blood cannot as much as desire spiritual things, spiritually; for spiritual things are to be compared with spiritual things, and spiritual gifts are obtained by spiritual means: And therefore are words without the spirit, as naked and bare incense without fire: but, being enkindled in the heart, and sanctified by the holy spirit of God, who is promised to assist our spirits, they are as a lively and acceptable sacrifice to God, working so powerfully with him, through Christ's mediation, as they never return empty of what soever blessing we desire. Prayer can never be effectual, 〈◊〉 there be s●me certain spiritual object of the mind, to move the attention of the heart, which object is God: and we must consider, that when we pray unto him, or yield him any other worship, that we are not to conceive him, in the form of any earthly or heavenly, bodily, or spiritual creature whatsoever: for in that manner, not to conceive him, is a degree of conceiving him a right, according to Master Perkins. God must be conceived of us in our prayers, as subsisting in the whole three persons, the Father, the Son, and the holy Ghost. The unity in Trinity, and T●initie in unity is to be worshipped, retaining in mind, the distinction, and order of all the three persons, without severing or sundering them: for, as they are conjoined in nature; so are they to be conjoined in worship. And therefore, he that prayeth unto God the Father, for the forgiveness of his sins, must ask it of him, for the merits of the Son, and by the assurance of the holy Ghost: and he that prayeth for the remission of sins to God the Son, must pray that he would procure the Father, to grant him pardon, and to assure it by his Spirit. He also that prayeth for the same to God the holy Ghost, must pray that he would assure unto him the remission of his sins, from the Father, for and by the merits of his Son. Thus must we apprehend the Trinity in our prayers: so shall we avoid that idolatrous conceiving of him, embraced of some, who cannot pray, unless they have the figure of a human creature, to represent unto their bodily eyes, the shape of God the Father, in likeness of an old man, and a crucifix, figuring Christ, suffering on the Cross, and the holy Ghost, by a Dove, whose worship cannot be reputed spiritual, but carnal, and their prayers, not heavenly, but profane. Prayer is a spiritual action, proper only to the children of God, who are Saints by calling, sanctified in Christ: And they, and none other truly call upon the name of the Lord jesus: profane persons pray not, though they seem to pray. But most happy is that man, that cometh unto God, Father, Son, and holy Ghost, truly prepared, and duly attentive; he may boldly ask, and confidently assure himself, to receive grace for grace, and all blessings spiritual, without limitation, and all benefits corporal needful. If▪ our prayers be made in us, by him, who hath promised, and hath power to give what we ask, shall we think he will fail to perform? The hope of hypocrites in deed shall perish, and their prayers vanish as the smoke: because they wait upon lying vanities, and desire carnal pleasures, and worldly profits. But the Lord will surely fulfil the desires of them that fear him, because their prayers tend to the setting forth of God's glory, to the good of the Church, to the remission of their own sins, and other men's, to the obtaining of God's graces, to the increase of the understanding of heavenly things, that they may walk before God, and be upright, that they may do the works, and bring forth the fruits of the spirit. These are the prayers that are the PENSIVE SOULS DELIGHT. These are the prayers that wound the Serpent, & that please God, bringing peace to the conscience afflicted. But, (which is to be lamented) all men are dull by nature: And the very elect, sometimes weakly disposed to pray. And therefore is every godly man to use all holy means, to enkindle their hearts, to the right performance of this heavenly duty: And nothing more prevaileth therein, then Meditation: whereunto we are also very unapt by nature, and know not how, nor upon what ground to lay the foundation thereof: yet, if we can truly frame our hearts to a holy Meditation, we shall find, that it is the very key, that openeth our dull hearts, locked up under grief, under fear, under trouble, under persecution & misery; and sendeth forth by little and little, the fire of true zeal, which at length becometh a great flame of prevailing prayers, which thing they easily find, that are conversant in this sacred exercise of Meditation and Prayer: who yet, many times find themselves most dull, and most unapt to pray, having yet an inward desire thereunto, which desire they cannot contain: but labouring a while in silence, speaking inwardly to God, in sighs and groans, at length they speak effectually with their tongues. Seeing therefore that all men need motives to stir them up to prayer: let every man address himself to the word of God, or peruse some godly work of religious men. And although vocally he cannot read, by reason of his natural dullness; yet, if his heart can be but conversant, and duly attend the sense, as the eye observes the letter, his mind by little and little shall mount itself from earth to heaven, fixed on the Trinity, whence shall arise such spiritual fruits of faith, and fervency of spirit, as shall fill the soul with more sweet consolation byinkindled prayer, than the tongue can utter. And to this end (gentle Reader) according to the small measure of mine understanding, I have prefixed before every prayer, a Motive or Meditation, touching the substance and matter of the Prayer following. Thanksgiving after Prayer. The third and last duty in this holy exercise is Thanksgiving, which cannot but follow sanctified prayers, & that with such joy in the holy Ghost, as it cannot but break forth into most unspeakable inward thankfulness to God, who hath been so graciously pleased, not only to forgive our sins, but to help our infirmities by his holy spirit, by whom we have had access unto the throne of grace, & found such favour with God in Christ, as we have obtained by the holy Ghost, both the will and the power to pray. Also we ought in all things to give thanks to God, for every blessing and benefit we receive at his hands, according to the counsel and precept of the Apostle, who commands us to give thanks always for all things unto God, even the Father, in the name of our Lord jesus Christ, Ephes. 5. 20. Thus much touching the admonition. Great Britain's happiness, in regard of the free use of the Gospel, in respect of other Nations. FInally, I think it not impertinent altogether, by way of comparison, to consider of our happiness, in being partakers of the free use of the Gospel, in respect of the most unhappy condition of many Nations, and infinite people, that either know not God at all, or knowing him, honour him not as God. The Old and New Testaments have been freely opened unto us, near threescore years without Persecution: and so it hath not been in any one Kingdom we read of. Some Kingdoms and Free States, in their jurisdictions, have and do in a sort, permit the Gospel; but with the same, tolerate contrary religions & professions. Where doth the freedom of the Gospel appear, as in Great Britain? In what Kingdom is it so publicly received, so plentifully preached, and so freely professed, without danger or contradiction? We have heard, and seen the troubles of the Netherlands, and the Massacres of France, and the persecutions in other territories for the profession of the Gospel: and we all this while have quietly enjoyed that, for the profession whereof many have perished. May we not therefore truly say with David, The Lord hath not dealt so with every Nation? Queen ELIZABETH restored Religion, almost smothered by Queen MARY'S persecution, which was marvelous in every man's eyes. But which is more marvelous, the same Religion is continued by the mere love and providence of God, in raising unto us a Prince of most admired learning, of sincerest piety: And that when it was universally either expected, or suspected to have been utterly abolished and rooted out, upon the dissolution of the precedent Governess: we having then the free use of the means of our Salvation under God, by our worthiest of Kings, we should show ourselves most unworthy both of it and him, if we should not most lovingly embrace him, unfeignedly honour him, cheerfully obey him, willingly aid him, and zealously pray for him. Many other Princes tyrannously suppress, what he religiously maintaineth, the sincere service of God. In so much as in regard of the time that we have had true Religion in free use, we might have been all teachers of the Truth, yea, the meanest amongst us, of competent age, might have been as Doctors, and all our Divine Doctors, as the Angels of God. But (which is lamentable to be considered) the most of us are not only not able to instruct them of our own households, but have need that the principles of Christian Religion should be taught us anew. How shall we then answer the Master of this great Family, that hath given us many talents to use to our soul's profit; who, when he shall come to take our account, and find that we have not only not profited by them, but to have wasted them upon our vanities: will he allow our counterfeit hearing of his Word, our idle prayers, our works of darkness? He hath given us the light of truth, and hidden it from many millions of souls (altogether) in Asia, Africa, and America, and dazzled the eyes of many in Europe, that only see a glimmering of that light, which lighteneth the world, and yet many in their pretended light comprehended it not. To pass over such as are ●emisted in Europe: let us look into some of the territories of the East and West Indies: Into Brasill, Calicut, Virginia, and many other Nations in those parts, who know no other GOD, but the Devil, to whom they pray, whom they worship, and to whom they do sacrifice; offering their dearest children unto him. The Guyneans adore for their god, the Creature which they first meet● in the morning, Beast, Bird, or Serpent. The Angolans honour the Sun, as the greatest god, and the Moon as the less: Besides which, every man hath his peculiar god, according to his own private fancy. In the Kingdom of Loaugo in Africa, are a people called Anziques, having in use the S●ale of the first Covenant, Circumcision: yet hath God left them to that, more than bestial condition, as they will cut their own flesh, and butcher themselves, for their deceiving Mahomet's sake yet do they eat one the other, fatting their slaves like hogs, having a Shambleses Market, and Cookeries of man's flesh: and the nearest of kin, is killed and eaten for the greatest and rarest dainty. Many other like Cannibals are in those parts, visibly seen to eat men really: But in some other more near territories, they devour men alive: Covert Cannibals. It were much to remember all the nations (infinite) under the apparent captivity of Satan, who, how he bewitched the old world with false gods, the Canonical Scriptures do declare. The Sidonians adored Balaam and Ashteroth: The Ammonites, Moloch: The Moabites, Chamos: The Babylonians, Bel, the father of Ninus: To whose counterfeit, that great king Cyrus did worship, and allowed a daily diet, of twelve measures of fine flower, containing of our statute measure, thirteen bushels and a half, forty sheep, and six great pots of wine; of our measure, threescore gallons. This was a gluttonous god, a beso●ted king, a bewitched people, and most accursed priests, that coozoned their god of his victuals, whom, by this means, the devil robbed of their Salvation. Besides these, whom God hath shut up under darkness, the dispersed runagate jews, are most of all the rest to be condemned, who wilfully abandoned their Messias, whom they knew and crucified; And according to their own imprecation, are held still in most palpable blindness, and in ●●auerie, both in bodies and souls: having neither Sceptre, governor, nor government, nor any certain place of commorance. Insomuch, as if all the people, nations, and tongues in Asia, Africa, America, and Europe, were truly calculated, and their Religions discovered, as Master PURCHASE hath most worthily begun: there would not be found upon the earth's universal Globe, one of two hundred parts, truly professing Christ; without whom there is no promise of Salvation: which discovereth the most miserable condition of infinite millions of people under the slavery of Satan, and our most happy, and most blessed estate under Christ, whose Gospel we enjoy, whose promises we have, whose merits are ours, whose mercies we find, the aid and help of whose spirit we feel. Greater blessings God could never have bestowed on man: for these in earth are but pledges of our salvation in Heaven: which being well weighed and compared to the former forlorn Nations, cannot (in reason) but move us to love, and to serve this so merciful a GOD with such sincere and entire affection, as should swallow up in us all worldly and carnal desires, and (as it were) ravish us with most spiritual contemplations. But, if we that have received so many and sure tokens of our blessedness in Christ; and having promised and vowed obedience to GOD in him▪ If we (I say) that have the name of Christians, should live like these Pagans: It had been better for us, never to have known the truth: for it shall be easier in th' 〈…〉 day of judgement, for Pagans that never knew GOD, then for us that know his will, and do it not. And it is probable, that if the blindest of these blind Nations, ●ad had the time of the learning of Christ crucified, as we have had, they had been Christians, and exceeded our present sincerity, sanctity, zeal, obedience, and true service of the living God, in CHRIST, by the Holy Ghost. Let us therefore well weigh our happiness, in respect of theirs, that are in a most cursed condition, and let us consider, that there is with GOD Mercy and justice, he can call them in his free mercy, as he called us, and reject us in his justice, for our contempt of his Word. And therefore as we have the light, let us walk in the light, as children of the light. Let every one, as he professeth, practise the truth, and depart every one from his evil way, and cheerfully call upon the Lord jesus: Let us abandon all our carnal affections: our moderate liberty, our too much security, and our coldness in our Religion: knowing that most unsavoury servitude follows these at the heels. For GOD hath his Pharaoh, his Nabucadnezer, and many other like Ty●a●ts, always readily prepared, besides infinite other plagues, to afflict and confound a rebellious and thankless people. He hath often and fearfully threatened us, and yet he hath still put up his rod again in mercy. But did he not see many things amiss in us, he would forbear to threaten as he hath done. And who so seeth not many things out of course, in the carriage of men in their ungodly actions, wilfully shuts the eyes of reason, and seeth nothing a● all with the eyes of Religion. Let us therefore be continually watchful in prayer, that, when the Lord cometh to judgement, we may be so prepared with our Lamps in our hands, to attend his coming, as becometh the children of God. Thine in Christian goodwill, IO. NORDEN. A PENSIVE SOULS Delight. A Motive to Prayer. IN our preparation to prayer, we must first consider, that he to whom we speak, is the Father of light, and we are by nature the children of darkness: we must therefore call upon him in the sincerity, and uprightness of our hearts; for he loves truth in the inward affections. Secondly, he is the Father of glory, we must therefore come before him, with fear and reverence, for we are but dust and ashes. Thirdly, he is the Father of mercy; therefore we must repent of our sins: and then being thus prepared, let us draw near unto him with a pure heart, in assurance and faith. So will he hear us, and grant better things unto us, than we know how to ask. A prayer for the assistance of God's holy Spirit, in any spiritual or godly corporal action, or endeavour; fit to be used before every lawful enterprise, especially before every divine exercise. O Gracious Lord God, most merciful, loving, and helping Father; the supporter of the weak, the light of the blind, the teacher of the ignorant, the director of all that call upon thee in their godly endeavours: I humbly beseech thy Majesty, in the name of thy Son Christ jesus, to hear me, in whom thou hast promised, to give unto thy children, what they ask, to find what they seek; and to open unto them when they knock. I come unto thee, good Father, not in mine own, but in his name, entreating thee not for mine own, but for his sake, to accept me into thy presence, to give me thy holy Spirit of wisdom, that I may receive mercy, and find grace. Open unto me the gate of true knowledge; and assist me in mine intended enterprise: for, of myself, I am of a dull and weak understanding, of a corrupt conversation, of a polluted heart, and of profane lips; unworthy of myself to attempt any worldly or corporal enterprise, much less worthy to take thy blessed name into my mouth, or to intermeddle with any divine office, function or calling. But touch my heart, Lord, and enkindle it with a coal from thine Altar, so shall my heart be renewed, reformed and enlarged, the words of my mouth sanctified, and the works of my hands blessed. According therefore unto thy promise, Lord, open my mouth and fill it: strengthen my hands, and confirm the powers and senses both of my soul and body, to every good and godly action. It is not in my power, without thy power, to open my natural lips, much less able, ye●, altogether unable to open the door of my heart, and to prepare mine own affections, to any divine and holy action, or to frame the powers of my body rightly in any comfortable enterprise, without thy mere working in me both the will and the deed. Only my confidence is, Lord, that thou wilt be pleased to assist me, to enlighten my heart, to increase my knowledge, and to give me understanding according to thy word: That by thee I may be enabled in all mine actions, enterprises, and endeavours, to set forth thine own glory. Sanctif●e my inward desires, bless the will and the work in me, and accept my weak will for the effectual deed; And so season me in both, that I may be sanctified throughout. And grant that the fruits of all mine endeavours, may so effectually appear, that myself in them, and by them may be comforted; and thy children, to whose use also, as to mine own, I truly intent them, may be benefited, and stirred up to a more lively feeling of their own wants, and a more serious desire to pray to thee for thy blessings, and to praise thee for thy relieving favours: That we thy weak children, feeling the Comforter to assist our weakness, we may in our several callings, offer up such daily sacrifices unto thee, as being, for Christ, accepted of thee, thou maye●● be more and more glorified, and every one of us comforted and kept in thy favour for ever, through Jesus Christ our Saviour. O Lord increase my faith. A MOTIVE TO A Prayer to be used in the Morning in private Families. IT is a common course, and an ordinary care of worldly men, before they enterprise any thing, that concerns their corporal estates, to forecast how, and by what means they may do it to their best advantage, and most safety: which providence is not only not to be condemned, but commended, yet so far, as it may justly reprove themselves, for being so careful for their body's necessaries; and so remiss and careless of their soul's safety: which being truly provided for, first there follows a blessing to the second, by divine promise. Seek first the kingdom of God (saith Christ) and the righteousness thereof, and then all other things necessary shall be administered unto you. How grossly then do they err from a Christian course of life, that are never but conversant and careful about corporal things, that rise up early to seek their profits and pleasures, and seek not God the giver of goodness, without whose mercy and providence, we neither can enjoy our sleep, nor safety in sleep? we cannot work in our callings, nor profit by our labours, health of body, wealth, peace, plenty, friends, and all whatsoever we enjoy in this life, or hope for in the life to come, do all proceed of his free mercy, who requireth nothing for recompense, but our thankfulness for them, and our prayers unto him, for the continuance of his favours towards us, in them. All which will rise in judgement against them that usurp them without acknowledging them to be his gifts, and that in Christ, blessed unto them. What differs the carnal man, that riseth in the morning, leaving behind him the print (as it were) of his pollutions in the bed whence he riseth; and neither praiseth God for his sleep nor safety, neither craveth pardon for his sins? But from his bed betakes him either to his worldly profit, or carnal pleasures. What differs he (I say) from the brute beast, who riseth in the morning from his den or rest, and betakes him to his'prey or pasture, looking unto no other giver, than his own brutish care? No more do they that eat, and drink, and labour, or delight them in their vain pleasures; without seeking first in the morning a new blessing for the day following, by their hearty thanksgiving, for their rest and preservation the night past, and by craving pardon for their sins. Howsoever things may seem to succeed to their great contentment, they do but deceive themselves, for there is no blessing promised to such careless men, though they have the names, and receive the seals of Christians. And therefore let every man that feareth God, and desireth to see a good day to follow the morning: let him begin the day with the service of God in prayer: if he have a family, let him convent them, and conjoin with them in prayer. If he have none, or be absent from it, let him serve the Lord in private. The faithful herein findeth such lively comfort, and assurance of God's providence, as he feareth not whatsoever the day following can cast upon him, all things shall work together for his consolation: And whatsoever he doth, it shall prosper. A Prayer for the Morning for private families. Lord increase our faith, prepare our hearts to prayer, and open our lips. O Merciful Lord God, loving father in jesus Christ, we thine unworthy people fall here down before the footstool of thy Majesty, and with unfeigned hearts give thanks unto thee for thy mercies, in number more than can be numbered: for they are more than our sins, and our sins more than the sea sands, which are without number. Thou hast been our watchman this night: thou hast not only kept us from bodily dangers and harms, but hast given us rest, when our weak bodies were enfeebled with weariness and labours, and hast brought us to the beginning of this day in safety: whereas many have perished this night in their beds, and have not risen to praise thee. How unthankful should we show ourselves, Lord, if we should enter into our worldly affairs, without remembering thy mercies, and our own sins in ask pardon for them? Receive therefore, we humbly pray thee, good father, at our unworthy hands, the sacrifice of our humble prayers, and praises which we offer unto thee this morning, in the name of thine own dearest Son: in whom thou hast acknowledged thyself so well pleased, as thou deniest nothing to any faithfully ask for his sake. In him, and by him, and for him, we come (Lord) unto thee, humbly and heartily praying pardon for our sins, whereby we have transgressed thy laws, offended thy great Majesty, in whose displeasure is death. Pardon us, merciful Lord God, pardon us, remove our sins far from us, and wi●e them out of the book of thy remembrance. Remember the merits of Christ our Redeemer, leave us not in our own miserable estates, lest we should forget to be mindful or to be ignorant how to praise thy Name, for thy goodness past, and enter into our worldly occasions, without being reconciled unto thee in Christ, for thy wrath being enkindled towards us never so little, nothing can truly prosper that we take in hand: we may labour, and yet without thy blessing, it shall not profit us: 〈◊〉 may eat and drink, but it shall not nourish us, we may follow our vocations, with great diligence, rising early▪ and taking rest late, yet shall it not feed us. Oh gracious Lord, let thy blessings accompany all our labours; And grace us ever with thy presence, according to thy promise, not to observe our imperfections: but to direct our hearts in prayer, to prepare us to obedience, to season us with thy holy spirit, and to bless and prosper all our actions: That whatsoever we think, speak or do this day, may be acceptable in thy fight. So shall all things go well with us, and prosper under our hands, we shall praise thy name, and extol thy mercies and goodness, which have been, are, and shall be towards us for ever. And as thou hast taken away the vale of the darkness of night, which resembleth death: And hast opened unto us the windows of heaven, to give us the light of the Sun, which resembleth life: So abandon thou the works of darkness and ignorance, put away our faintness and dullness in prayer: And let the light of thy saving truth; shine unto us, and the Sun of righteousness extend his beams of heavenly understanding into our hearts, That we all may walk this day, in the way which is Christ the Lord, embrace the truth, which is the Lamb of God that taketh away the sins of the world, And ever enjoy that life which is eternal in him, which was, and which is, and which is to come. So shall our rising from our natural rest this morning, by thy power, as out of our graves of mortality, assure us of our final rising out of the grave of our sins to immortality. And as thou hast blessed unto us our temporal sleep this night: So vouchsafe to bless unto us this day, the use of thy creatures, that they may all serve to our comfortable use in Christ jesus, according to our necessities. And grant that we abuse them not to riot or wantonness: but may carefully and religiously watch and be sober, that when our final sleep shall overtake us, we may lay down our mortal bodies, not unto the resurrection of death unto death, but of the resurrection of life unto life eternal. And during the time of our mortality; remember us, O Lord, in the abundance of thy mercies, lest that we who are but dust and ashes, should so fasten the eyes of our desires, upon the base things of this life, that we should forget the life to come: Grant rather, Lord, that we may use the things of this life at thy hands, so as we may not be seduced by them, but rather led by the consideration, whence and from whom we receive them, unto the author and giver of them: So shall they not only, not be unto us vain or base; but worthy to be had in reverence, for thy sake that givest them freely, and blessest them graciously unto our use & comfort: which great mercy of thine, cannot but advance the eyes of our dull understandings, to the contemplation of thy spiritual and heavenly blessings. As how we were freely from all beginnings elected to salvation by thee: how we were created when we were not, by thee: how we were redeemed, when we were captives unto Satan, by thee: How we were sauctified, when we were most profane, by thee: How we are justified, being guilty of judgement, by thee: How we have taken hold of the hope, future glorification of our corrupt & vile bodies, in the life to come by thee. These thy superabounding mercies, O Lord, who hath a heart to conceive, or a tongue sufficiently to express? The Angels that attend thee in the heavens, beholding thee face to face, and minister thy will, in heaven and earth, are not yet able to declare the good things themselves enjoy, by the glory of thy presence. Much less are we, Lord, who lodge in houses of clay, able to comprehend thee, and the height and depth of thine incomprehensible goodness, showed to them in earth, whom thou hast made heirs with thy Son, of the glory in heaven. How much less able are we to conceive the glory prepared, for thine elect in the heavens? Give us therefore, good father, hearts of love unto thy Majesty; that we may strive, with a godly eagerness, rather to abandon all lets & impediments, which may hinder us from that promised glory, then curiously to seek to kn●w, in this mortality that (the secrets whereof) thou hast reserved until our immortality. And let not the cares of this transitory life, and the blind affections which we naturally bear unto the pleasures thereof, choke the good seed of grace in us. Make the way of our salvation familiar unto us, as thou hast made it plain for us. And let not our bodily labours hinder our hearts from continual meditation of thy goodness towards us. Let us lift up pure minds unto the heavens, with a longing desire to with thee: where is no labour or sweat, or fear, or care, or hunger, or thirst, or nakedness, or enemies, or strife, or pain, or grief: But all comfort, all joy, all peace and blessedness, and glory unspeakable: Give us therefore longing hearts, to remove out of this body of miseries: yet so, as we omit not our callings, until thine appointed time: but that we may labour accordingly in the world, not, as we so loved the world, as we should embrace it as our home: but use it as our Tabernacle, or lodging place, for the time of our pilgrimage. And let thy blessing be so upon our labours this day, as we may live thereby, have sufficient of all necessaries; as food, raiment, friendship, peace, plenty, health of body, preservation of our limbs and senses, and a blessing upon all that belongeth unto us. That we be not constrained to use unlawful means for our relief. Then as we by thy blessing, have entered into this morning, shall pass the day with comfort, and end the same in peace of conscience and consolation of the holy Ghost: and so continue from day to day, until the last of our days, when we shall surrender again unto thee, to be disposed both our souls and bodies, for ever to live with thee in the glory purchased by Christ our mediator, our hope, our strength, and our everlasting redeemer, to whom with thee and the holy Ghost, be all power, majesty and dominion ascribed for ever, Amen. O Lord evermore increase and confirm our faith. A short prayer for the morning, to be said of one in private, or in a Family, using the plural instead of the singular number. Almighty Lord God, whose presence is always light unto thy Saints, vouchsafe as thou hast banished the darkness of the night past, and made the light to shine unto our corporal eyes: So let the saving Sun of thy holy Spirit, lighten the darkness of mine understanding this morning. And as the Sun of the firmament cleareth, cheereth, and comforteth all thy creatures in earth, with the beams thereof: so let thy sacred and saving countenance recomfort my sad and dulled heart: and as it hath pleased thee to give me power and ableness, to rise out of my bed of corporal rest; and by the sleep which I have this night enjoyed, have in some measure shaken off the heavy sluggishness of my fleshly part: So I beseech thee to give me power to rise out of the bed of sin and security, and with cheerful alacrity, to cast off the dullness and drowsiness of my corrupt heart, that with full affection and entire love, I may praise thee for thy love, wherein thou hast preserved me this night from perils and dangers of the darkness, wherein the secret arrows of Satan and sin, are sent forth to wound, even the upright in heart; wherein divers casualties befall them that are dead in their sleep, not able to prevent the least danger incident to soul or body: and hast now graciously brought me to the beginning of this day in safety, the end whereof, nor the least remaining part, what it shall afford me, thou only knowest, from whose allseeing eye● nothing is hid, but as well the times to come, as the seasons past and present, are alike manifest. As thou therefore knowest what shall succeed me this day, turn those things from me, Lord, in thy providence, which thou knowest dangerous, and bless unto me all things for my comfort, and whatsoever befalleth me contrary to my health, wealth, or peace, make me wise to make use thereof to the confirmation of my further faith in thee: knowing, Lord, that all things shall work together for the best to them that love thee. And therefore give me patience to undergo all thy corrections and trials, and to be unfeignedly thankful for all thy benefits. And for as much as nothing can prosper unto us without thy blessing: bless Lord, I beseech thee, unto me all such thy creatures, as I shall have cause to use this day, & give a blessing unto all that appertaineth unto me, whomsoever, or whatsoever, and let the meditations of my heart, the words of my mouth, and the labours both of my body and mind, be sanctified unto me this day; that whatsoever. I do, it may prosper. I recommend myself, my soul and body, & all that I have charge of under thee, into thy fatherly tuition and defence this day: for I know, Lord, and am assured, that thou, to whom I commit me, ar● able and willing to keep me. Let not my sins, gracious Father, which I have no power to resist, prevent thy mercies, but in thy mercy prevent my sins; for Satan, the World, and mine own corruptions, are ever ready to draw me into forbidden vanities. But strengthen thou the arms of my faith, teach my spiritual fingers to fight valiantly against their enemies: give me the sword of the Spirit, the breastplate of righteousness, the helmet of salvation, that I fear not their assaults this day, that fight the good fight of faith, I may prevail, and receive the crown of victory, through Christ, that triumphant Lion of the Tribe of judah. Remember thy promises made unto all that believe in him. I believe Lord, help mine unbelief. Let the fruits of that love, that is greater than faith, and hope, appear in mine actions this day; the chief whereof is obedience unto thee. So shall I pass this day in thy faith, fear, & due reverence of thy great and glorious name: and daily more and more prepare myself in a holy readiness to attend thy calling me out of this mortal, to an immortal condition. And for my greater comfort in this my pilgrimage, give me a true feeling of the joys promised in the Kingdom of glory, even here in the Kingdom of grace, that having here received the earnest of thy holy Spirit, I may daily look for the principal, in the Kingdom purchased by jesus Christ, in whose name I humbly recommend myself and all my labours this day, unto thy blessed providence and direction, yielding unto thee all praise in jesus Christ, by the holy Ghost, blessed for ever and ever. Lord increase my faith. A MOTIVE TO A Prayer, to be said in the Evening in private Families. IT is a matter too common with many, to pass the day in a kind of lawless vanity, and the night in careless security: as if the day and night were only made for man to serve himself, with the pleasures and profits he can make of either; forgetting the true end, for which either themselves, or the day and night were made, that themselves were made to glorify their Maker, in reason and religion. The day to serve them, for holy exercises and lawful labours: And the night for their corporal rest. But contrarily, themselves, they profane through many sins. The day they abuse by idleness, wantonness, and vanities: And the night they pollute with many forbidden evils: And yet pass from day to night, and from evening to the day light; never calling to mind that holy duty required of them, thanksgiving to God for blessings received, their humble prayers for pardon of their sins committed, and their continual supplications, for their safety and prosperous success in their labours and affairs. Doth the profession of a Christian require no more than to eat and drink, to labour, or loiter, to pass the time in gaming, pleasure, idleness, ease and sl●●pe? Are not these the works that worldlings wallow in? Some are too great and glorious to labour, and yet have no leisure to pray. Some are so busied in worldly affairs, as they can admit no time to serve God, but the Sabbath day, and then to come to the Church to see and be seen, is the devotion of many. Is this to love God above all things, as all have vowed? to serve him before all things, and to depend upon him in all things? It rather argueth that the Love of God is not in them, the Fear of God is far from them, and the Grace of God is not with them. Remember ye, that thus forget God, that as the day is past, that gave light to the eyes, and darkness come, that shadoweth the Sun: So the day of Life passeth away, and the night of Death approacheth, wherein (if we live not in the light of grace, while it is to day) we shall never see the light of glory to our comfort in the night of our body's death. Therefore, before we betake us to our rest, let us commend ourselves, and all that we have, in faithful prayer to God, calling together, & conjoining with our families, if we have any; and in a holy and reverent humiliation of bodies and minds, fall down before him, that seeth us, and who hath promised to be in the midst of two or three gathered together in holy prayer. A prayer to be said in private Families in the Evening, before they go to rest. Almighty and most loving Lord God, Father of compassion, infinite in power, just in thy Judgements, wonderful in thy providence, ever ready, and never failing in mercy, them that fear thy name: we acknowledge thy great goodness towards us this day past, and our own unworthiness to partake of thy mercies, by reason of our manifold and great sins; which, as it seemeth, thou neither seest nor observest, in that thou hast, as it were, passed by them, so patiently this day; as in stead of punishing them, hast made us rich partakers of many most acceptable blessings. Yet, Lord, we do not, by this thy forbearance to punish us, either iusti●●e our ways wherein we have walked this day, or think ourselves freed from thy displeasure for our sins: but do● utterly condemn ourselves, and wholly attribute our preservation from punishment; our health, out peace, our plenty, and the good success of our affairs unto thine own free mercy; and whatsoever cross, loss, hurt or detriment hath be fallen us this day, in bodies, goods, credit or reputation among men, we lay it, and impute it wholly and altogether unto our sins, which have worthily deserved much more than we feel, or are able to bear: what we or any of us have done against thee this day, thou knowest, what thou hast done for us, wet cannot express with our lips, nor conceive in our hearts, for thy mercies are so infinite, and thy providence so high, and so far past finding out, as the more we search and seek, to know the hid treasures of thy love towards us, so much the more ignorant we are of knowing what thou are: we therefore acknowledge ourselves st●ners, and thyself the Father of incomprehensible mercies, which as David thy servant confesseth, are more than he could express. Great and manifest have been thy favours towards us, we have found them, felt them, and enjoyed them this day, and all our days in thy keeping, feeding, clothing, and comforting our mortal bodies. In giving unto us, & preserving for us many things for our use; the beasts of the field, the plants of the earth have been serviceable unto us, through thy blessing. Give us, we beseech thee, understanding and feeling hearts to acknowledge thy mercies. Teach us to know, and to take knowledge of our own wants, which are many; & grant that they may be supplied by thee. Let us look into our own corruptions that they may be reform and weakened by thee: for Nature revenleth not unto us our spiritual wants, nor can cleanse us from our sins, which are many, and yet we account them few: great, and yet we see them not: weighty, and yet they seem light unto us: we are spiritually poor, and spiritual▪ blind, yet not poor in spirit, as we ought, we are rather barren of spiritual knowledge, and blind to our own imperfections, which puffeth us up with a vain conceit of our own worthiness. Our faith is feeble, frail, and imperfect, yet we think it strong; our prayers are cold and weak, our minds and affections wavering, and inconstant in that divine duty; yet would we seem religiously zealous. Thou findest in us, Lord, these imperfections, and we dote of our own merit, which is a mere forbidden presumption. Open, Lord, the eyes of our understandings, that we may find out, and feel our own errors, and look into the working of thy grace, wherein thou acceptest us, as poor in spirit, by the imputation of Christ's humbleness, our faith perfect, through the perfection of his obedience: and our prayers available through his prevailing mediation. So that thy spiritual consolations in Christ, are far more abounding towards us, than we are able to comprehend. Open therefore, Lord, the door of thy divine knowledge, that we may become wise in thee, and enter into that holy of holiest, in purity of spirit, in faith sound, with prayers fervent, & thanks unfeigned: Stir up in us a greater measure of obedi 〈…〉, then hitherto we have showed unto thee, that we receiving grace for grace, may add faith to faith, wisdom to knowledge, and find how sweet a thing it is to serve thee truly, to walk before thee in uprightness of heart. And as we are now come to the end of this day, and consequently have finished the travail thereof, and now covet our rest: so we may watch for the evening of our days, and so labour while it is to day; that when the night of our last and final sleep shall overtake us, our works may follow us, not to condemn us, nor as able to justify us, but to witness with us, and for us, that we have not laboured altogether in thee in vain: but according to that measure of grace, which thou art pleased to bestow upon us, we may work out our salvation with fear and trembling. Look, Lord, upon us here gathered together before thee, in a reverend humiliation of our hearts. And because naturally we are obdurate, and our affections hardly brought under or subdued: subdue, Lord, all the rebellious imaginations, that intrude now, or at any time into our thoughts: And let us give no entertainment unto those desires, which tend to vanities, whether of the mind, of the will, or the pride of life. Let no evil accompany us unto our corporal rest, much less, Lord, unto our final sleep. Let us now begin to cast off the dregs of sin, while we have time. Let us n●t put off our repentance until to morrow. Rather, as the day is past, that gave us corporal light, and the night come, threatening darkness: let us live this night in thy spiritual light, and let the darkness of sin vanish, as the light of the day, never to rise again unto us; That we beginning even now to live in that light which lighteneth the hearts of thy Saints, we may never ad●it the darkness of ungodliness, to overshadow us again. But let us make use of the night, not for sleep only, but rather meditating of the resemblance the night hath with the state of impenitent sinners, who living out of thy favour, are still in darkness. And as our sleep resembleth our body's rest in the grave: So give us grace, Lord, to consider, that we are even at the end of our final day, wherein we shall, until the day of our resurrection, commend our dust to dust, as we now for a night betake our bodies to our beds. And as we hope, and humbly desire thee, that our sleep this night may be unto us more for the relieving our weariness, then for wanton delight: So we likewise hope and desire, that when we shall lay down our bodies in the grave, it may not be as of the savour of death unto ●eath; but of life, unto everlasting life. Grant, gracious Lord God, that thy power and providence may preserve us safe in body and soul until the morning, that we may then betake us again unto our lawful callings: and that when our bodies shall rest in our graves, our souls may be preserved under thine Altar among the rest of thy Saints, until the most wished and glorious morning of our resurrection, when we shall no more return unto our labour, no more fear dangers, no more hunger, thirst, nor care for bodies necessaries, but for evermore enjoy the most blessed Crown of eternal glory: which grant, gracious Lord God, in, and for thy Christ, in whom all things for this life, and the life to come, are blessed unto us: to whom with thee, and the holy Ghost, be ascribed all honour, power, Majesty, and dominion, for evermore. Amen. O Lord increase our faith, bless us and preserve us this night, and for evermore. So be it. A short Prayer for the Evening, to be used of one man in private. O Lord my God, merciful and loving Father in Jesus Christ, I yceld thee humble thanks, for thy mercies, and loving favours, showed towards me this day past: wherein thou hast bountifully testified thy fatherly care of me, and hast largely dealt with me in the use of thy good creatures. And as I have found grace & favour at thy hands this day, shorten not thy hand of comforts, now the night is come, wherein we are beset with many dangers, the more in regard of the darkness of the night, wherein all that work wickedness, take their fittest opportunities to work their devices. I have no defence, thou knowest, no protection, no refuge, no means of safety of myself, but all my help standeth in thy Name: Thy power and providence, Lord, is my sure defence, and the least measure of thy favour is sufficient to deliver me from an host of enemies: much more from all the power, practice, & devices of Satan and his ministers: who howsoever subtly they lay wait, and furiously assail me; yet are they limited by thy power, and beyond the bounds of thy permission they cannot go: only my own corrupt nature, and mine own sinful inclination, make readiest way for their attempts. I am a sinner, not worthy to approach into thy presence: but as the poor Publican, crying, Lord be merciful unto me a sinner: Cleanse me from my faults committed this day, wash me in the blood of the Lamb, that I be not bard from thy presence, who refusest to hear sinners, among whom I am the greatest: & therefore in forgiving me, the greater shall thy mercies appear: and the more bound shall I be unto thee, who hast forgiven much, and I shall love thee much, in him whom thou lovest most. In him hear me, & for him forgive me: and let not the faults that I have done this day, be registered against me in the heavens, nor reserved to be witnesses against me at the day of mine account. Blot out of the book of thy remembrance, my sins done yesterday, and to day: and henceforth guide me in so sincere and perfect obedience, that I sin not, though darkness overshadow my body. Let the light of thy love shine in my soul, that although my body sleep, and be senseless of many dangers, thy providence may watch over me, and in my deadest slumbers preserve me: and the more the darkness of the night doth blind my corporal eyes: so much the more let me covet and obtain the light of thy saving countenance: That howsoever I have through weakness, fallen this day, I may be now raised again to newness of life, that I carry not the burden of my sins, unto my bed, but cast them off as the rotten rags of my natural corruption: and being cleansed, I may become more watchful and constant, that the errors of darkness seize not upon me: That the enemies of my present happiness in thee, and of my future glory with thee, take not opportunity, in the time of my sleep, or night wake, either to plot or practise my hurt, or my soul's trouble, by vain dreams or fearful visions, which grow partly by the distemperature of our corrupt humours: but especially by Satan's temptations. And because, Lord, the night is as a closet of wandering fantasies, by reason of the darkness thereof, wherein many vain and idle imaginations arise to provoke us to evil, when sleep ceaseth: let thy holy Spirit, O Lord, rule in my heart, and keep the house of my soul, as the strong man, that the works of darkness creep not into myheart: but as an holy prompter unto my soul, he may stir up in me divine meditations, and prayers, that my heart being truly and zealously exercised therein, in my wake, I may admit no idle thought, to possess the same, nor give Satan or mine own corrupt affections, opportunity to snare me, and to seduce me from the works of the spirit, to the deeds of the flesh: but that sleeping and waking, I may ever rest under the shadow of thy powerful protection out of the ●each of all my corporal and spiritual enemies, who are ever restless in their practices and devices. Be thou therefore, Lord, on my ●●d●, prevent them of their purposes, guard 〈…〉 ee with thy holy Angels this night, keep me, & whom, and whatsoever belongeth unto me: let all things prosper under my hands, O Lord, let neither the darkness of the night, the distemperature of the air, the sterility, and barrenness of nature, hinder the prosperity of the creatures ordained to my use. Neither let my sins make breach of thy favours towards me: let the health of my body be at thy good pleasure, continued, my limbs & senses preserved, my sleep blessed: and all my thoughts, words, and deeds, san●ti●●ed unto me in Christ my Saviour and Redeemer, this night and ever, Amen. Lord increase my faith, and watch over me this night. A MOTIVE TO A Prayer for the members of Christ, to be used after private prayers in families. IT were a matter much to be wondered at, that any member of a body should be so little careful of it fellow members of the same body, as that it should not extend it uttermost power, to support and aid them all. As if the one hand should suffer violence, and the other should disdain to assist it: or that the foot, or any other part should be annoyed: and the eye should scorn, to look unto it, or the hand to help it. How much more lamentable were it, if the members of our spiritual body, whereof Christ, our common Redeemer is the head, should not pray one for another? What can a man do less for an ordinary friend, then to speak for him, to him that may steed him, being at no further charge or trouble, then to use the breath of his mouth for him? And shall we think it too tedious a labour, to use our petitions to God in the behalf of such as are our fellow members, and our dearest brethren in Christ: being professors of his name with us, and of the same fellowship, and communion together with us; having the self same seals of adoption that we have? God forbid. The neglect of which spiritual duty, implieth our want of love unto our head Christ, wherein we also break the law of Christian Religion, which commands us to love our neighbours as ourselves. If we then think it our duties to pray for ourselves, we ought to pray also for them; which Christ intendeth in teaching us how to pray; not as in our own names, my Father: But in the name of all the Church, Our Father, though upon some particular occasions, a private man may use it in the name of himself. But in general supplications to God, it is a duty inseparable in Christian Charity, to pray one for another: yea, and for all men. Let us therefore in all our private prayers, either with our families, or by ourselves, add this consequent prayer, or to the like purpose; that we discharging that Christian duty for others, God may the more esteem our prayers for ourselves, and stir up other faithful members, to do the like for us, which may be much comfortable to all: for the prayer of the faithful availeth much, if it be fervent, jam. 5. 16. A Prayer for the members of Christ, wheresoever dispersed, fit to be used after our ordinary prayers of Morning and Evening. GRacious Lord God, merciful and loving Father, the keeper and protector of all that truly profess the name of Christ thy Son: we the poor and weak members of that mystical body, whereof he is the head, as feeling the wants of our brethren, as our own, do here humbly present our petitions unto thee for thy whole Church, and the members thereof howsoever, or wheresoever distracted, dispersed, and▪ estranged, by nation, tongue, or place from us. That it may please thee, who knowest who are thine, to have a fatherly care over them: and whom thou hast already called to the knowledge of thy truth, grant them, Lord, merciful, loving, and constant hearts, to stand in the profession thereof, without wavering or starting back, call and incorporate such as are contrarily minded, and whom thou hast in thy fore-election appointed to salvation: That they also may be made of the same holy Communion with us. And such as yet sit in darkness, & in the shadow of ignorance, by the seducements of the ministers of Antichrist, or of any other adversaris▪ enlighten and bring home by thy word, unto the sheepfold of the great Shepherd of our souls. Multiply thy saving spirit upon us, and upon all that belong unto the kingdom of thy Son. A●● vouchsafe, good Father, to enlarge the hearts, increase the knowledge, confirm the faith more and more, of all those that have any chief place in Church or Commonwealth, Kings, Priests, and People. About the rest, Lord, open the heart of our King: give him a complete measure of true wisdom, not only in governing his subjects in due obedience to his own laws: but in a religious course of obeying & serving of thee in holiness and truth. Protect and deliver him from all plots, complotments and conspiracies, of whatsoever adversaries, domestical or foreign. Suffer not, Lord, the peace of thy Church, or Commonweal, to suffer violence, by civil tumults, treasons, or rebellions. Preserve his health, increase his strength, weaken his enemies, and confirm his crown to his son, and his sons sons, to the end of time, Bless and prosper in virtue and truth, his Queen, and all that truly love him, in and for thee, love thou them, and comfort them: for thou hast made him a true maintainer of thy truth, & an enemy of all thine enemies. Bless unto him a godly, religious, and wise counsel: learned, zealous and painful ministers, faithful, religious, and truly loyal subjects: comfort, help, aid, assist, and relieve all and every true member of thy Son: Those that are persecuted for thy truth, comfort, & confirm, that they may constantly endure unto the end: Them that are weak, strengthen: Them that are poor and distressed, relieve: Cure or comfort those that are sick. Many are the troubles of thine own children, Lord; and according to thy promise, deliver them out of all: make them able to endure, and la● no more upon any of them, the● they shall be able to bear. Touch the hearts of all thy children, that they may be watching in prayer, considering the days wherein we live are evil. And as thou hast promised to be present with us, and with all thy children in their meetings before thee in prayer: Stir us all up, we beseech thee, to a more holy desire, to accompany one another, in that most holy exercise. And where one, two, or more prepare themselves to thee, in divine supplications, assist them with thy holy Spirit, that all for one, and one for all, may pray unto thee, in the name of our Redeemer, That all our hearts may agree in so holy a harmony of praying one for another, as thou mayest be pleased to bless us all with peace in Christ, with plenty, health, and the use of all necessaries for this life, and grace to obtain the glory to come, for his sake, who hath ever been, is, and shall be our Mediator, our strength, and our Redeemer, Amen. O Lord increase our faith. A MOTIVE TO the confession of our sins to God, and to stir us up to pray for the remission of the same. THE beginning of our salvation, is the true confession and acknowledgement of our unworthiness, and to ask pardon for our sins in a lively faith in Christ jesus: For whose sake, God, faithful and just, hath promised to forgive us: So that we need not to fear to confess our sins, seeing he that is faithful and true, hath made us a promise to forgive us. And therefore saith the Wise man, Be not ashamed to confess thy sins, especially unto God in Christ our Mediator, who is not ignorant of our infirmities: but knoweth whereof we are made: he remembreth t 〈…〉 we are but dust, he was tempted as 〈◊〉 are: but resisted the tempter, to teach us, to withstand the assaults of Satan, whom God permitteth to try us, to the end that we may strive to prevail: and having sustained any foil, falling into any sin, that we might learn, that we have an advocate with the Father, even jesus Christ t 〈…〉 righteous, who is a propitiation for our 〈◊〉. Let us not therefore be ashamed or afraid to confess our sins to God; for it is the first step to Repentance: But men generally are more ashamed to confess their sins that they have committed, than they are to commit them, and more willingly do they undergo the committing of sin, then wisely to repress, or strongly to resist it: the knowledge of our sin●, and the confession of them, is the chiefest token that we are in the way of salvation. And nothing more witnesseth against us, than a purpose to hide our sins from God, or to think he seeth us not; when in deed he not only is privy to all our outward actions, but knoweth our very thoughts long before. And therefore our pretence of conceiling our iniquities from him, aggravateth the sin, arguing, that God is not an all-knowing God: which implieth a denial of his omnipotence, and cometh near unto the fool that saith in his heart, there is no God. Let us therefore be wise in searching out our sins, which lurk under the cloud of our natural blindness. Let us observe, whereunto we are most inclinable, & what sin is our chiefest Dalilah, our corrupt hearts Delight: for howsoever men are subject to many sins, yet there is one above the rest, a master sin, which though all other sins seem to hide their heads, when the stronger man, the spirit of God beginneth to possess the house of our souls: y●● that predominant sin will hardly be clean thrust out. And therefore are we to be wise as Serpents, to observe and prevent sin, and innocent as Doves, to live a godly life: which can never be, where sin of any sort bears the sway. If we confess them, God is faithful and just to forgive them, according to his promise, which he hath also confirmed by many examples, David, Paul, Peter, Mary Magda●ene,▪ The Publican, and m 〈…〉 lively figured by the Prodigal son: God is most rich in mercy, and m 〈…〉 ready to forgive, as David doth w●nes. I will confess (saith he) my sin, and mine unrighteousness against myself, and thou forgavest me the wickedness 〈◊〉 my heart. So ready is God to forge 〈…〉 as if we do but truly purpose to confess and repent, he even then receiveth us to mercy: how much more 〈…〉 with a lowly, contrite, and broke 〈…〉 heart, and an humble spirit, we 〈◊〉 pardon, in jesus Christ the right 〈…〉 shall we obtain favour and find gr 〈…〉 If our sins be as red as scarlet, 〈◊〉 will make them as white as snow. 〈◊〉 us therefore pray for remission of 〈◊〉 sins past, and for power to resist 〈◊〉 ●ure temptations, if there remain 〈◊〉 us any hope of salvation. O Lord increase my faith. A confession of sins, with a prayer for pardon for the same. O Great and most merciful God, maker of the heavens, founder of the earth, governor of the raging seas, and Creator of all things visible and invisible, who all obey thee in their conditions; Man, the most glorious of all creatures, excepted, who rebelled as soon as he was created, I the poorest and unworthiest of creatures, do here cast myself down before thy mercy's seat: and with the poor sinning Publican; humbly acknowledge mine iniquities, who am a man of the seed of transgressing Adam, in whom, by whom, and from whom, the most deadly infection of original sinn● is fallen upon me; which hath so polluted mine understanding, that I err in judging between good and evil. So tainted my will, that I run after forbidden vanities: so blinded mine affections, that I love what thou loathest, and adhor what thou wouldst I should embrace: and my heart is so defiled and corrupted, that I lay up in store, as in a treasury, within the bosom of my soul, a huge mass of most loathsome sins, whence ariseth, as out of a stinking dunghill of detestable uncleanness, most ugly and abhorred transgressions, and most desperate rebellions against the●; more and more provoking the● to indignation, by my continual offending thy laws, by contemning thy mercies, by abusing thy long-suffering, by despising thy most sacred word, by not believing thy fatherly promises, by not fearing th● terrible judgements, and by 〈◊〉 cursed and careless course of life, whereby I have defaced that divine Image of purity and sanctity; wherein I was first created 〈◊〉 thi●● own Image in Adam. Infinite are my sins, Lord, and pa● finding out; oh cleanse me from my secret sins. If thou, Lord, straightly ma●kest what is done amiss, who shall 〈◊〉 able to stand? Lord, turn away t 〈…〉 face from my sins, put away 〈◊〉 transgressions out of thy remembrance: consider not, Lord, mi 〈…〉 offences, how ready I have been to embrace those forbidden fruits of the flesh, which being the savour of death unto death, and how wilfully I have rejected the fruits of the Spirit, savouring unto life eternal. It is too much, Lord, that I brought death into the world with my life; but much more by adding actual to mine original transgression. There is no part within me or without me, free from deserved condemnation: my heart is corrupted, my tongue and lips profane, mine eyes blinded, my hands defiled, my feet polluted, and all the members of my body stained with the filthiness of sin, sinful sin, sins of all sorts, committing things forbidden, and omitting things commanded: So that I cannot but confess against myself, I am wholly not only sinful, but a lump of sin itself, a puddle of putrefaction, a sink of uncleanness, a gulf of gross impieties, and a carcase of most filthy leprosy, full of spiritual rottenness, unworthy the light of the Sun, to lighten my corporal eyes to see to do evil: not worthy to breath in the air, to speak evil, nor worthy to partake of the ordinary food of men, to strengthen my flesh the more to sin, nor worthy to consort with human society, to make them sinful by my sin. Oh wretch that I am; how have I plunged myself into thy heavy displeasure? how have I lost thy love, who lovest righteousness, and hatest iniquity? Oh wretch that I am, how have I run, without right reason, to my ruin rashly? Lord, I am unfeignedly sorry for my sins, and I long to be reconciled unto thee; lest I go to my grave with grief, lest from the grave I should come into judgement with horror, and be enforced to hear that fearful and final sentence of reprobation pronounced against 〈◊〉, never to be revoked, endure torments, never to be eased. Oh Lor 〈…〉 merciful and loving, remember I am but dust: forget not how original sin seized upon me, before I had sense or power to commit actual sin: call to mind that I was conceived and borne in sin, and brought corruption in my flesh, from my mother's womb, which I could not prevent. And although it be the rule of thy severe Justice, to lay the guilt of parents upon their children: yet let thy mercies which are above thy Judgements, show themselves now, when else there is no hope. Amen. Lord increase my faith, and forgive my sins. Another shorter prayer for forgiveness of sins. O Heavenly father, thy promises are many, faithful and comfortable. Thou wilt not the death of a sinner, but desirest rather that he should repent and live. If thou then desirest rather that I live then perish, give me a repenting heart, renew a right spirit within me: reform me, and I shall be reform: for in me, Lord, there is no goodness, no power, and as little will to do good, but a will and power to do evil only. Let therefore thy grace work effectually in me a new heart, a new mind, new affections, holy and sanctified: So shall sin become loathsome unto me, which I have loved: and holiness of life shall be sweet unto me, which I have neglected: thy Commandments that I have transgressed, I shall endeavour to fulfil: thy patience which I have abused, I will answer with more filial obedience. The curses then, that I have deserved, shall be turned into blessings: and I shall frame the residue of my life in better actions: I shall abandon, as deceiving vanities, those sins wherein I have delighted, and shall shun the baits wherewith Satan hath alured me to sin, and whereunto I consented, by the vanity of mine unregenerate affections. Oh pardon, pardon my sins good Father in jesus Christ, fill my heart with the lively apprehension of thy mercies: speak peace unto my sad and sorrowful soul: revive my dead & distracted thoughts plunged in despair: cast thine ey● upon Christ thy beloved, & in him, 〈◊〉 loving eye upon me; who without him, am a castaway. Hear him 〈◊〉 mediator for me; hear me a sinner, for his sake, and pardon me for thy mercy's sake. Take me now, Lord, out of the dungeon of fear, wherein I have been long a captive, sold under sin. Set me now free from the danger of death and hell. Let Satan fly and fall before my face. Let sin have no more power over me: receive me into thy favour: assure me of full and free remission of my sins in Christ: work true peace in my conscience. The sting of death being broken, the fear of the judgement to come, may be turned into a lively assurance of salvation; that white I live here, I may evermore feel the lively work of thy holy Spirit in me. Make the residue of my days, the days of unfeigned mourning for my former offences, and of a most upright and righteous conversation to come: and let faith evermore prevail against all future temptations, that I may finish the course of my life in that peace which proceedeth of perfect love, which love bringeth forth filial obedience unto thee, which obedience is more acceptable in thy fight, than the sacrifices of bullocks and goats. Accept me now, good Father, in jesus Christ, into thy favour, remit my sins, number me amongst thine elect, and seal me up in thy mercies against the day of my final visitation. Hear me, O Lord, and let thy holy Spirit guide me ever unto that day, through Christ my Saviour, my Mediator, my Strength, and my redeemer. Amen. O Lord increase my faith, and pardon my sins. A MOTIVE TO A Prayer, for a godly and holy life, and for power of resisting Satan and sin. THe course of every man's life declar's what kind of man he is, whether carnal or spiritual; for as the tree is known by his fruit, so is every man known of men by his life & conversation. And it is much to be lamented, that men, though carnally minded, will justify themselves, and make protestation of their hope, that they shall be saved, as well as he that walketh most sincerely before God and men. And this out of a voluntary ignorance and blindness, in not knowing, and truly distinguishing between the ways of sanctity and sin: the first leading to heaven and eternal life, through grace and faith in Christ: the other to hell and reprobation, through our own corruption, by the obeying the will of Satan. It is more than wonderful to observe the courses of carnal men, who pretend that they are traveling to that blessed New jerusalem, and yet take the direct way to Cursed jerico: they covet, in conceit, to ascend the holy hill of Zion, and yet will not leave that wicked Babylon. They profess to live after the Spirit, but do the works of the Flesh. They would seem to live in Light, but behold, they are in Darkness: not considering that he that lives after the flesh, shall die: yet how loath are carnal men to leave the way that leadeth to destruction, and how unapt and unwilling to walk in the way of life, which is Christ? in whom, if we truly believe, we walk in him; if we truly walk in him, we truly live in him, and that life is the sum and end of all our hope; it is the mark whereat we aim all our holy endeavours. Let us therefore determine with ourselves, and constantly resolve to walk before God, and to be upright. Let us make our supplications in his presence, with our whole hearts. And let us duly consider our ways, what they have been. And let us now turn our feet unto his testimonies. Let us strengthen and confirm our resolutions of a godly life, by continual prayer: otherwise, what good we determine to day, will be repent to morrow, and we through our weakness shall fall again, contrary to our godly resolutions. Our supplications to God for his assistance, and strengthening of our resolved reformation, must be continual, because our spiritual adversaries are continually working, to seduce us out of the way of a sanctified life. A ship, as soon as her sails are hoist, feels the wind, and begins to make way: if then there be no skilful pilot at the helm to steer, she either rusheth upon some rock, or drives the contrary course. So are men's affections swayed with the good or evil spirit. Needs there not therefore a wise consultation of all the senses of the inner and outer man, how to steer the affections aright? which, as the sails are to the ship, so are they unto the mind; for, being once hoist, they carry the desires, as the sails the hull; and if it want right reason to steer it, it never can shape the course of godliness. Let us therefore pray, that we may be able to manage the ship of our affections to the port of true obedience, in a sincere course of life. And happy is that man, that truly determines, constantly continues, faithfully prayeth, and wisely considers the course of his life, and ever remembreth his end. A Prayer for a godly life, and to resist sin and Satan. O God my God in jesus Christ, maker and creator of all things, governor of heaven and earth, preserver of our souls and bodies, the giver of life & light: The framer & disposer of all right and religious hearts, The perfecter, and finisher of our faith. In, & by whom are all things, and without whom nothing can have any being: Much less corrupt man, have any existence in life, though be seem to live in the body, except thou live in him: for our life, which is our salvation, and our glory, and our crown, is hid with thee in Christ. Such is thy mercy towards us, as thou vouchsafest to show us, our blessed being with thee in the heavens, in this our mortality in part, as in a glass: lest we should faint in our trials, power down, O Lord, a full and large measure of thy saving grace into my heart, that I apprehending in part, the sweetness of the life to come, may frame myself, to that course of life here, as may assure me of that which is to come: Abandon and abolish the darkness of mine understanding, and give me the light of true judgement, that I may warily, watchfully, & wisely foresee, observe & shun, the subtle baits and allurements of sin and Satan: give me grace to walk in the way of life, leave not the powerful power of Satan, nor the poisoning sting of death in me. Settle mine affections upon the hid treasures of thy love, guide & guard me, with thy saving power, instruct me in the way of true wisdom: Adorn me with all thy spiritual graces, and divine virtues: sow in me the seeds of sanctity, water me with the dew of thy holy Spirit: purify and cleanse my heart, rectify mine affections, bless my godly enterprises and holy endeavours, frame all the parts, powers, faculties and senses of my soul and body, that they may all meet in the love of thee, and every one perform his office, according to the greatness of thy name: Let my heart harbour holy thoughts, let my will ever be framed after thy word; let mine understanding be manifested by righteousness, and a sanctified life: let my memory never let ●●ipthe good things thou hast done for my soul: Let my hands be purely cleansed from pollution, my tongue from profanation, mine eyes, from the gilt of concupiscence, my fear from following vanity: and all the parts of my body from the least appearance of 〈◊〉: That I being thus cleansed, and reform, I may walk ever in thy faith, live ever in thy fear: and at the last, yield my body to the grave, in thy favour: where the power and sting of death shall fail of further pursuing me: and there shall I leave that sinning part, until it shall be made a shining part with my soul, by the brightness & glory of thy presence in the heavens: Thy goodness and mercy showed unto sinners in this life, leadeth the seriously penitent, and truly faithful, to the consideration of their present weakness, wants, and imperfections, and to the contemplation of their future fullness of joy, comfort, and ever-continuing consolation. O stir up in me a lively hunger and thirst for spiritual graces in this life, where we are pressed down with a mighty mass of corruption, and compassed about with a dark cloud of errors: Insomuch as I, a man begotten, conceived and borne in sin; can never be able to stand under the burden of the one: or to comprehend thee, my Light, and my salvation, through the other. How then, Lord, shall I be able to walk in thee, who art the true way: understand thee, the saving truth, or attain unto thee, being eternal life? Therefore Lord, vouchsafe to enlarge my heart in all godly forwardness, to proceed from knowledge to knowledge, from faith to faith, from one divine grace to another: until I attain to full perfection in Christ, in whom all our holy indenours be evermore blessed, sin evermore weakened, and all goodness evermore increased. But many are the blocks, which Satan layeth, and covereth them with the veil of pleasure and profit, which make many to stumble and fall. Many ministers he useth, to snare us, and many miseries and mischiefs he plotreth and practiseth against us, to dismay us from following of thee: but he hath not so many agents, to allure, or terrify us, as thou, Lord, hast means to prevent the one, and to defend us in the other. Plead thou therefore my cause, and defend me against that spiritual enemy, that fighteth against me; leave me not in his power, shorten the extent of his chain, break his teeth, that he may have no power to seize upon me, weaken the poison of his enchantments, that he pollute in me neither the will nor the deed: That I may lead my life unspotted in the world, and that all mine actions and endeavours may prosper: that sin, that hangeth on so fast, may be cast off: And give me a sound knowledge of thy good pleasure, that I may truly determine to shake clean off the unprofitable works of darkness, and be truly clothed with the holy robes of righteousness, and sanctity: That I may be ever able and ready to pray unto thee, & obtain at thy hands, the direction to live uprightly in thy sight: and that I may ever consider mine own weakness, and imperfections; to the end I may endeavour to keep a good conscience in all mine actions: for, as our senses, and the members of our body, are many, and every one subject to sundry infirmities and temptations: and every of our actions open to divers infections and pollutions: So, Lord, I beseech thee, to bless all, and every part of my soul and body, in all holiness and sanctity, that in all my life I may truly walk before thee, in ●i●●all fear and obedience, and be of an upright conversation before the sons men: Grant this for Christ thy Son, Amen. O Lord increase my faith. A MOTIVE TO A Prayer before the receiving of the holy Communion, or the Lord's Supper. THis holy Sacrament is called the Lords Supper: because Christ jesus did institute the same, at his last Supper with his Disciples. It is called the holy Communion, because many faithful communicate together at this holy Table, as common partakers together of the body and blood of Christ. It is left unto us, to be received of us, as a seal of our adoption into the inheritance of that new jerusalem, purchased by Christ. It is a mystery, and therefore not understood, according to the spiritual end, by the outward and carnal eating and drinking of the bread and wine, which are only visible signs of an invisible virtue: which maketh the worthy and truly faithful receivers, lively members of Christ's mystical body. And yet not every one that partaketh of this holy Table, is therefore a member of Christ; for, the outward communicating, not only availeth nothing to the unworthy Receiver, but turneth to his greater condemnation, as appeareth in judas. And therefore a most fearful thing it is, to presume to come to this holy Table, with an unprepared heart, though aswell the unworthy, as the worthy Receivers, understand by the letter of the word, that the Body of Christ, crucified upon the Cross, is signified by the Bread, & his blood shed, signified by the pouring out of the wine: yet how the Receiver doth eat the flesh, and drink the blood of Christ, every Receiver understandeth not: And therefore a dangerous presumption it is, lightly and rashly to press to this holy Table, as if the bread and wine were of ordinary use, the taste and verdure of either differing nothing, to the carnal sense, from ordinary bread and wine. But such is the spiritual use, as it worketh either to the salvation, or damnation of every one that receiveth: Every man receiveth, as he is prepared in his heart. The godly affected and sanctified, that have truly tasted, and do retain the grace of God's holy Spirit, bringing forth fruits worthy amendment of life, partake worthy of this holy mystery. But they that remain in their sins, carnally minded, such as delight in the works of darkness, worldly and fleshly vanities: what show soever they make of the outward reverent receiving of this blessed Sacrament, they do but eat and drink their own damnation: because they make no distinction or difference between this holy Table, and the ordinary table of carnal meats▪ They only feel, and feed on the visible signs: but the spiritual and invisible grace, they taste not of. Therefore it behoveth all that purpose to communicate at this holy Table, first to examine how they stand prepared, or unprepared; if they find themselves fit to partake of this heavenly mystery, it will appear in their regeneration and renewed life, by truly believing in the name of Christ Jesus, by unfeignedly loving one another, as Christ commanded: by well weighing, and duly considering their ways, and turning themselves, in faith and obedience to the commandments of God: by truly repenting their sins, and applying their hearts to righteousness, and true holiness. He that is not thus prepared, but continueth in his sins, in infidelity and disobedience, aught to forbear this holy Sacrament, and to employ his heart to search all his imperfections, to seek the means of reformation, by the ministery of the word, and prayer: left he come to this holy▪ Table, thinking to please God with a bare show of Religion, having neither faith nor repentance, offering the sacrifice of fools. And so in stead of remission of sins promised to the worthy Receiver, he increase his own condemnation, by unworthy receiving. A Prayer to be said, before the receiving of the Sacrament of the Body and Blood of Christ. O Gracious Lord God, Father of our Saviour Christ jesus, and in him ours: I thy poor creature, wretched and full of sin, do here humbly fall down in thy presence, to be partaker of that holy Sacrament of the Body and Blood of that Lamb that taketh away the sins of the world; jesus Christ, who took upon him the burden of thy heavy indignation▪ enkindled against all the sons of sinning Adam, and refused not the ignominious death of the cross; to take away the curse, which lay upon all mankind, pressing us all down even to the hells: & hath redeemed again into thy favour, and reconciled to thy grace, as many as truly believe in his death & satisfaction. Thy mercy, Lord, did it, wonderful in our eyes: yea, a work beyond the apprehension of human wisdom, a mystery incomprehensible. Open therefore the eyes of our spiritual understandings, that we may comprehend, and take hold by a lively faith, of the free remission of our sins, and consequently of our real, and perfect adoption into the right of inheritance of eternal glory with Christ in the heavens: Reveal, Lord God, ever loving, this most hid and heavenly mystery, unto every one here gathered together, to partake of this holy Table: and give us understanding hearts, truly to know, what a high and heavenly mystery we here are to communicate: for we cannot but acknowledge, that although the creatures, whereof we desire corporally to partake, be visible, and our eating the bread, and drinking the wine, be unto us in taste and verdure, as are other like bread & wine: yet there is an invisible, and spiritual operation, in the worthy and unworthy receiving: namely, salvation or damnation; as appeareth in that unworthy, and most wicked Judas. But good Father, as he was marked from among the rest of thy Disciples to reprobation: let this thine holy ordinance be a sure seal unto us of our salvation, howsoever unable we are to comprehend the height & depth of thy great mercy and wisdom, which in this most holy Communion, thou offerest for the salvation of all worthy receivers. But who, Lord, can account himself worthy? who dare presume to approach unto this holy and heavenly Banquet of the Lamb, as of his own merit, to partake worthily? How can sinful man, by eating the bread, and drinking the wine, assure himself of remission of his sins, not being spiritually instructed in this heavenly mystery? Sin and sanctity, truth and error, light and darkness, agree not: and therefore man, as he is in himself by nature corrupt, ignorant, and in the shadow of death, cannot worthily partake of this mystical banquet of the body and blood of thy Son our Saviour, without the inward working of thy grace in his heart, whereby it may please thee to give him a lively feeling of his imperfections, a desire and power to cast off the loathsome clog of sin, and to be truly sanctified to the participation of so effectual a mean to obtain salvation. But how far we wretched sinners, here gathered together, are short of feeling our own wants of power to cast off our sins; and how far from true sanctification, thou knowest. And therefore, loving Father in jesus Christ, cleanse thou us, and we shall be clean, sanctify us, and we shall be holy: and though our imperfections be great, though our faith be weak, we shall be made perfect, and our obedience confirmed by the sincerity of the obedience of Christ our Saviour, whose righteousness and merits are made ours, by thy fatherly and free imputation, requiring of us, mortal men, only to believe: I believe, Lord, help mine unbelief, that I may lift up a pure heart unto thee, beg faithfully of thee, and receive plentifully from thee all spiritual graces; that I coming unto this holy table, having fully cast off the habit of sin, may be clothed with the sacred rob of Christ's innocency, and be found among the rest of thy Saints, having on that heavenly wedding garment; that I be not taken from this holy Table, thrust out with shame and horror into the place of weeping and gnashing of teeth. Remember not our offences, Lord, bury them in the grave of everlasting forgetfulness, forget not whereof we are made, and be not unmindful what an army of spiritual enemies do continually assail us, and how in our most devotest and most religious actions and exercises, they are most busy to seduce and cirumvent us. Assist us therefore, Lord, and be thou on our side, grace us now with thy blessed presence, that we may here offer up unto thee our souls and bodies, a holy, lively, and acceptable sacrifice, and become worthy Receivers of this holy Mystery; that as we eat of this Bread, and drink of this Cup, we may truly find an effectual mortification of our sinning part, and a lively vi●ification, and regeneration of our spiritual part, and may be more and more changes in our lives, that we may walk before thee, and be upright, from henceforth all the days of our earthly pilgrimage; and teach us ever more and more to obey and love him, who so infinitely loved us, that he contented himself to give his body to be crucified, and his blood to be shed for us: which great love of his being here represented unto us, by these thy visible creatures of bread and wine, give us truly and faithfully believing hearts, that we may worthily receive them, and rightly retain the reverend memory of his death, and be ever the better enabled to resist, and abandon sin; and cleave unto righteousness, all the days of our lives; that at his coming again we may be raised, and ascend with him, as members sanctified, and heirs adopted into that inheritance, which he purchased with his blood in heaven. Graciously grant this, O Father, for his sake that suffered that ignominious death and seal up in our consciences, by thy holy Spirit, a full and lively assurance that we are truly engrafted into him our head, and in, and by, and with him shall live, eternally glorified in heaven, Amen. Lord increase our faith, and prepare our hearts to a faithful and reverend receiving of this holy Sacrament, to our soul's comfort. A MOTIVE TO A Prayer to be said after the receiving of the Lords Supper. IT is a dangerous thing, upon the recovery of health after sickness, to suffer a relapse, and falling down again: but much more dangerous to fall into new sins after repentance, and reconciliation with God. A man having polluted himself with pitch, and being cleansed, is worthy to suffer shame, if he wallow in it again. How much more shameful is it for a man, that hath vowed reformation of his corrupt life, and to forsake his sins, and hath thereupon received, in token of forgiveness, the seal of God's promise, the Sacrament of the body and blood of Christ, to bind him, upon pain of condemnation, to new obedience, if he wilfully fall back again. Thou therefore, whatsoever thou be, that hast been partaker of this holy and most sacred mystery, remember what thou hast done, how thou hast eaten thy salvation, or damnation, for there is not a mean between this; if therefore thou (having been a guest at this heavenly Feast) feel in thyself, a heart not so well formerly prepared, as the holy Ghost commandeth, retaining still the froth and filth of thy sins, begin now to cast them off, and put on instantly the wedding garment of true regeneration, that thou mayest be found worthy to sit at this holy Table, and to partake of the saving food of thy soul, by chewing the cud of continuing repentance, and newness of life, here, that hereafter thou mayest enjoy the fruits of thy new birth with Christ in heaven. And for as much as no man hath power of himself to perform that obedience in the inner man, which he may promise by outward words, there is no surer or more prevailing means than prayer. And therefore, it behoveth thee to continue and end this heavenly exercise, with hearty prayer to God in the same Christ, that he would be pleased for that his Son's sake, to accept thee into the inseparable society of his Elect Saints. And let not this desire be as a puss of wind, or as a flame suddenly quenched, but let it be a daily exercise, to meditate of this thy holy union with Christ, that thy back sliding to sin heap not up a more heavy weight of condemnation against thee in the time of thine account, when it will be demanded how thou presumest to come to that holy Table without the habit of true faith and obedience: it will not boot thee to say thou camest for fear of the law, or for company, with the congregation; for who so cometh not for, and apprehendeth not inward and spiritual comfort, cometh unworthily, and he that falleth to his old sins again, hath eaten this Spiritual bread, and drunk of that Spiritual rock, which is Christ, to his own damnation. O Lord increase my faith. A Prayer to be said after the receiving of the holy Communion. GReat, good, and most gracious Lord God, the Author and finisher of our faith, who of thy free favour, hast now vouchsafed me to be a guest at this thy heavenly banquet, where I have been refreshed, not so much with the visible creatures of bread and wine, for the strengthening of my weak body, which without thy corporal nutriment cannot long endure: But with the heavenly Manna, the food of the souls of thy Saints, the blessed body and blood of that immaculate Lamb, who sealed our atonement with thee, with his blood upon the ignominious and grievous cross, and there canceled the hand-writing, which was against us; and of the bondslaves of Satan, made us the free men of the new Jerusalem, and in our nature, and for us, and in our behalfs, triumphed over Satan, Death, and Hell, and now, Lord, as it hath pleased thee to accept me into this holy communion, and to make me partaker of that most holy mystery, by the outward receiving of visible bread & wine: work, gracious Lord, in me a true, lively, and spiritual feeling of the grace which thou hast promised unto all worthy Receivers. And for as much as our assurance dependeth upon thy promise, and thy promise confirmed unto us by a lively faith; and that faith is thine own free gift also, by the operation of thy holy Spirit: work in me, Lord, this faith, that may confirm unto me the effect of thy promise, the free forgiveness of my sinews, newness of life, a holy and sanctified conversation, a right reverend use of all thy creatures, a religious fear to offend thee, and unfeigned love of thee in Christ: that as I have been now a partaker of the outward elements, I may also and absolutely partake of the invisible grace, that my soul may be lively and continually fed with that heavenly bread, which maketh our soul's strong in and by him, whose body and blood I have here sacramentally eaten & drunk, and thereby through faith am united even of thy free mercy unto, and made one with thee in him, in whom, whosoever is truly engrafted, shall live for ever in the glorious heavens with him, as coheirs of that endless Kingdom of glory, which he purchased by his obedience to the death of the Crosse. Good father, let the remembrance of that his death be so imprinted in my heart this day, that I never forget it, but covet to renew, and continually retain the remembrance thereof, by often communicating at this holy Table, which, though it be as a snare unto the unworthy partakers, it is a sure seal of salvation to the faithful & truly penitent. And therefore, good Father, confirm my repentace, renew mine obedience, strengthen my faith: Make me a lively member of Christ, that as I have this day promised to become a new creature, and thou hast renewed again to me, thy promise of remission of my sins, and of my reconciliation with thee, through the blood of the Lamb: Let this holy, and heavenly condition be truly performed in my behalf, for ever. So shall I be assured, that thou wilt never fail in thy sacred covenant of grace to me, being ever the same, yea, and Amen. Thou, Lord, knowest my strong corruptions, and the feebleness of my natural power to resist sin, and what strong and powerful adversaries there lie in wait for my soul, laying continual snares to entangle me anew, to make (if it were possible) this my reuniting into thee in Christ of none effect, and to seduce me again into the ways of ungodliness. But good Father, prevent me with thy grace, that as I have promised this day to forsake sin, and cleave unto righteousness, so I may perform and persevere in a sanctified life unto my lives end, through Christour Lord. Lord increase and confirm my faith evermore. A MOTIVE TO a Prayer to be said of a man in any kind of trouble. ALthough the word of God do approve Affliction to be necessary for them that shall be saved: yet is it otherwise thought, and held of the carnal man, who can hardly believe, that it is a token of the love of God towards him: he rather persuades himself, that when God sends him great increase of cattle, Corn, Oil, Wine, Health, Worldly prosperity, and the pleasures of this life, that then God loves him. But how far he is deceived, the holy Ghost declareth by the Prophet David, who confessed, that it was good for him, that he was afflicted. And Christ himself affirmeth, that through many troubles, his Saint● must enter into the kingdom of heaven: Not by pleasures, delights of the flesh, and vanities of the mind. If we did remember the sentence pronounced for Lazarus, and against the Rich man, and did duly consider it, we could not but think prosperity rather dangerous then delightful: and that a mean estate is more profitable than painful. Thou hast received thy pleasure, saith Abraham, but contrarily, Lazarus endured pain: Therefore art thou tormented, and he is comforted. No other reason is alleged of either sentence, & yet neither of them is said to be punished, or preserved, for the ill or good that the one or other did. Only fullness, and want, plenty, and penury, pleasure and pain, are said to be the causes of either condition: Not that the one's riches in themselves deserved damnation, but the abuse: or that the others poverty deserved salvation: but his patience, which yet was not the cause, but the effect of God's election: And the others abuse of the blessings of God, an argument of his reprobation. But God, to prevent the gross fruits of corruption in us, maketh our powers weak, and our wills thereby the more conformable to his will. As Physic often preventeth a disease that begins to seize on the body, and for the time, is harsh, loathsome, bitter, and much unsavoury, yet salutary in the end. So is Affliction of whatsoever kind, medicinable, to such as can brook, and digest it through faith, patience and prayer, and bringeth the affections into a sanctified temper. That the unholy humours of pride, arrogancy, avarice, lust, and other corporal and earthly vanities, oppress not the soul, which is carried, by the violence of superfluous vanities, into many noisome desires: and consequently into infinite hazards of making shipwreck of salvation. Take it not therefore heavily, whatsoever thou art, that art visited with whatsoever cross, or trial, although in it own nature it be evil, being a punishment of sin: for he that made the bitter waters of Mara sweet, and changed the nature thereof for his Israel's sake, hath changed the nature of the cross, to them that are his, insomuch, as they not only find comfort in it: But many sweet effects, it bringeth forth, making them glorious in their baseness, rich in their poverty, strong in their weakness, and lively in their seeming death. Moreover, it causeth us to see how just, how provident, and how merciful the Lord is, how weak and miserable all mankind is: And how fickle, how inconstant, and false the world is. It beats down the pride of nature, and humbles us, that we are not so prone and apt to sin, as when we have prosperity at will. As our sins and transgressions are the fruits of our corruptions: So are afflictions and crosses necessary, to mortify them, and to prevent their increase. To speak of the kinds of trouble, they are many: yet may be reduced, under these three heads: poverty, sickness, enemies: under the first, are comprehended the want of all necessaries: under the second, the griefs of body and mind: and under the third, whatsoever is adversary unto us. And therefore, the prayer following, is fit to be used in any of these, that the Lord will be either pleased to remove them, to moderate their extremity, or to give patience to undergo it. A general meditation or prayer in whatsoever trouble or cross. GRacious and most merciful Lord God, whose wisdom is passed finding out, and whose providence disposeth of all the estates of men, in mercy and judgement: thou liftest out of the dunghill, the humbled poor, and hurlest down the mighty: thou givest & takest, when, what, from whom, and wherefore it pleaseth thee: All thy ways, O God, are mercy and truth, to them that fear thee: Thou Lord, art righteous in all thy works, and holy in all thy ways. Howsoever thou correctest thy children, it is for their purgation, to cleanse them from the rust, and dross of their corruptions: And makest poverty, sickness, enemies, and all crosses, not only not burdensome or irksome unto thine, but sweet and easse to be borne: though the natural man seem to kick against them, the man regenerate, and borne a new of the holy Ghost, embraceth them as the true tokens of thy fatherly affection towards him: who having learned out of thy sacred word, that through many troubles, thy Saints must enter into joy, and through disgrace into glory: He feareth most, when he is most free from crosses; left that he should not be of the number of them that shallbe saved, whose salvation is the more certain, by how much thou correctest him by thy fatherly visitations. All flesh is corrupt, and all men sinners. Thou therefore, who art just, clean, and pure in all thy ways and works, canst not but use thy rod of gentle corrections, upon them whom thou lovest in jesus Christ: But lettest the wicked, either to lie securely in a reprobate sense, or to lay thy heavy judgement upon them, even in this life, where they begin their condemnation. But good Father, Enter not into judgement with me: Let not thy corrections become curses unto me: but rather, Lord, let them be merely medicines to cure the disease of sin in me. So shall I, by the working of thy holy spirit, become more and more mortified in the affections of my heart, which are then most offending thy Majesty, when I am in greatest security: And therefore, loving father, take from me all grudging, discontent of mind, and murmuring against thy corrections, of what kind or quality soever they be: for thou hast testified unto us by thy word, that thou scourgest every son thou receivest. And therefore, he that wanteth thy fatherly chastisements, seemeth to be a bastard and no son. And forasmuch, Lord, as the causes of men's troubles in this life be many, and hidden, some to correct for sins already committed, some to prevent sins, whereunto we are inclinable, and some to manifest thy power, by way of judgement against the impenitent wicked: Take Lord, away from the eyes of my dark understanding, the veil of ignorance, that I may see and feel in my conscience, a sure testimony of thy saving spirit; that thy corrections light not upon me in judgement, but in mercy, not to condemn me, but to approve me to be one of thy Church militant, whose members have their continuing afflictions, which howsoever outwardly they seem to blemish them, yet do they make them beautiful within, and most amiable unto thee, howsoever we seem unto the world, outcasts & castaways: yet are we thereby made the more like unto our Saviour, who procured out salvation through affliction. And thereby thou, Lord, knowing our weakness, to undergo his crosses, lay no more upon me then withal thou mayest be pleased to give me grace and strength to bear it, according to thy promise: and then lay upon me what thou wilt, poverty, sickness, enemies, and whatsoever crosses may make me likest unto thy son in his patient sufferings: although I have learned, Lord, that all the afflictions of this life, are not worthy of the glory that shall be showed in the life that is to come. And therefore, Lord, assist me with thy grace, that I with patience and godly rejoicing, may undergo whatsoever it shall please thee to lay upon me: As did Saint Paul, Silas, Saint Peter, and other thine Apostles, who embraced all thy corrections, and their troubles for thy name's sake, with heavenly alacrity, and spiritual consolation. O Lord increase my faitli. A MOTIVE TO A Prayer to be said in poverty and want of this life's necessaries. OF all the miseries, that can befall a man in this mortal life, none is more bitter, and burdensome, than poverty, and want of this life's necessaries. And therefore we may observe, how all men generally strive to avoid it, by means lawful or unlawful. It made jacob to pray for sufficiency, left want should constrain him to unjust means to supply his necessities namely, to cloth and feed himself▪ and them that he hath committed to his ear: for there is no other real want to be complained of, but the want of food and raiment: if a man have to sustain nature in the meanest measure, and to cover his nakedness in the basest manner, and be free from danger of debt, and be not an idle, but a diligent man in some lawful calling, he having the fear of God, cannot be said a poor man; for the fear of God maketh him wise, and wisdom maketh him patient, & patience content, & he that is content in this mean estate; is rich. He that treasures up the word of God in his soul, though he have neither Silver nor Gold, he may be rich, as Peter, who wanting these, was yet rich in all Christian virtues, and much beloved of the Lord; and upon such poor men doth the Lord cast his fatherly and loving countenance, he watcheth over them, and feedeth them: hearken, my beloved brethren (saith Saint james) hath not God chosen the poor of this world, that they should be rich in faith, and heirs of the Kingdom, which he promised to them that love him? God preferreth the poor in worldly goods, being faithful and just, before the unfaithful rich; howsoever carnal judgement maketh great difference between the worldly rich, whom it reverenceth, and the corporal poor, whom it scorneth. But let the bodily poor, whom the Lord hath enriched with spiritual graces, rejoice in their tribulations; for God hath provided for them a City, a Crown, glory, and immortality; where they shall neither want silver, gold, raiment, food, or any necessaries: for the Lord Christ shall be unto them all in all things. But it is to be understood, that it is not the poverty of any, that can deserve these future favours, but they are the free gifts of God in Christ to the godly poor, not provided for the idle profane, wicked, and dissolute, that assume unto themselves voluntary beggary, or consume their corporal means lewdly, and so become poor, using no lawful calling, to maintain and support their estates; when they shall plead their poverty and mise●i●, in time to come, it shall be said v●●o them, Go● ye vnthrif●ie servants into everlasting poverty, perpetual naked●●sse, and endless hunger & thirst. Whosoever therefore thou be that art pressed with poverty, seek the riches that shall never diminish, Divine Knowledge, 〈◊〉 Faith, and pray unto the God of Lazarus, that if it be his pleasure, he will remove thy poverty, and renew thy corporal portion, or that he will give thee patience, that may enure hope, that may ever hold fast the assurance of the glory to come. To which purpose the prayer following, or the like, may much stead thee, and comfort thee. A Prayer to be said in poverty and want of this life's necessaries. Almighty Lord God, most powerful, and most loving, I humbly recommend myself into thy holy protection, and to thy fatherly providence, who madestine and createdst me of nothing, and I came into this world poor and wretched, bringing nothing with me but nakedness, and original misery, more hardly bestead (of mine own power) than the beast that perisheth. And in this manner all men came, and daily come into the world, from Adam to the last that shall be borne into the earth: yet in thy great and unsearchable wisdom, thou disposest of men in divers manners, according unto thine own will. Some, Lord, thou makest Princes of the world, some abjects in the world; and yet neither the greatest, nor the meanest, by their high or low estate can be judged by human reason, happy or unhappy, Teach me therefore true wisdom, Lord, that I may rightly conceive and judge of mine own penury and poverty, not as a judgement inflicted, but as a favourable and fatherly portion given me, lest I should presume upon, and rest the more secure, & consequently become the more proud of a more rich and more glorious worldly estate: for thou, Lord, best knowest whether poverty or riches be most agreeable to my condition: and therefore I humbly accept and embrace that portion which thou hast given me, though it be to flesh and blood har● and unpleasant: make it yet, good father, spiritually sweet unto 〈◊〉 by thy grace: because it is thy will that I should be poor in worldly, make me so much the more rich in heavenly things. So shall I bo● my portion, Lord, great and glorious, howsoever I seem outwardly base and abject. It is manifest, that thou causest the Sun to shine, and the rain to fall upon the good, and the wicked. So givest thou and distributest riches and poverty, to the just, and unjust, but to divers ends: and they likewise receive and use them diversly; the first, both riches and poverty, to one only end, namely, to thy glory, and their own true comfort, being rich, as if they were poor, being poor, as if they possessed all things: and this by the working of thy holy Spirit on their sanctified hearts. Sanctiste my heart therefore, Lord, and give me patience, and a truly contented mind, in my greatest wants, and unfeigned thankfulness, for the least supply or increase of thy bounty towards me, and let not my poor estate direct me, as it doth the hypocrites, who in prosperity wax proud, and in poverty grudge and murmur, and so offend thy Majesty, who workest all for the best, to them that are thine: my weakness by Nature, I confess to be such, as I am prone to fall both in fullness and in want. And were I not upholden by thy grace, I should in the one run headlong into many noisome jousts, and forbidden vavities: and by the other, into unjust dealing to supply m● necessities. And therefore, good and gracious father. I humbly pray thee, for Christ, thy Sons' sake, either to enlarge my portion, in a competent measure, that I be not driven through too much penury to repine, as of mine own nature I am apt: or else, give me that true patience, through a lively faith in thy providence and mercy, that may work in me that hope, that may never make me ashamed. The world, thou knowest, Lord, loveth her own, on whom she fawns: But thy base ones are hateful unto worldlings, disdained, and abhorred, which is a sharp trial, and made thine own dearest David to stagger in his troubles, and well near made he shipwra●h of his faith and constancy: but when he considered thy purpose in afflicting him, when he had consulted with thy word, he then found and confessed that it was good for him, that thou hadst afflicted him. Lord, lend an ear unto my petition, and remember thy promise in Christ, thy beloved, that thou wilt lay no more upon thine, than they shall be able to bear. Lord, thou knowest my weakness, to bear this heavy burden of poverty, and disgrace among the sons of men: & therefore, let it please thee to make it more light: or give me sufficient strength, and then lay what thou wilt upon me more: only, Lord, be mindful of me, who knowest, what I need before I ask. And therefore, give me grace to avoid that presumption, which offereth to limit thee, the holy one of Israel, either in the time, the manner, or matter of my help: I will rest me only upon thy providence and mercy; make haste to help, O Lord, my God, my strength, and my Redeemer. Amen. O Lord increase my faith. A MOTIVE TO A Prayer to be said of such as are in prison. AS liberty is a great blessing of God, and much pleasing unto all creatures, reasonable and unreasonable: So is imprisonment and restraint most unsavoury to man and beast. Although some men rather make choice to live in that kind of captivity, then to tedeeme their freedom, by discharging a sound & sincere conscience, by paying their debts, being able, or yielding unto some honest & lawful condition: for refusing whereof they endure, wilfully undergoing that, which with more sincerity they might avoid, which kind of voluntary imprisonment, implieth a most unchristian disposition▪ For how can he that knoweth he doth ill, and persevereth therein, think that the prayers which he maketh, can be acceptable to God? admit, his resolution be grounded on will, not to give way to his adversaries just demand, it is erroneous and dangerous: yea, though it arise in regard of a fatherly care and affection he hath to his children and posterity. If he show not himself willing to make satisfaction, according to his ability; If then the Creditor obdurate, will not accept his honest offer, his help is then in God, to whom he must repair in faithful prayer, that he will be pleased, either to moderate the extremity of the Creditors demand, or, to enable him to satisfy the debt. But as men's occasions of dealing, and their mutual commerce, are many and divers: so are there divers causes of men's restraint, and imprisonment: and all are, or aught to be lawful and just. The lawful restraint ought to be the more grievous, because it is always for breach of the law, the unjust festraint, needs not much press the conscience, for that he is innocent of the accusation, or crime suggested: for it is far better to be falsely, then truly accused. But, for as much as there are divers occasions of this affliction, it behoveth every man thus restrained, to consider with himself, that whether it be justly or unjustly laid upon him, it is not yet by chance: for God observeth in us, what we ourselves conceive not of ourselves, and punisheth sin after a divers manner. And therefore, though a man say, he hath this inflicted upon him, upon an unjust complaint, or for a cause surmised, and untrue: yet doth God bring it so to pass, by such instruments, as are fit in his providence, to be (though against their wills) the Physicians of his children: for among many medicines, that God useth to cure our spiritual leprosed, this Imprisonment (be it, in respect of the purpose of the instrument, right or wrong) is one of the principal, and the more available, by how much it is capital: for when a man is bodily fettered, and gyved, that he cannot walk at his former desired liberty, and is in fear of the censure of the law, then is the mind set at large, not restrained as before, with the d●sires of forbidden vanities: but making use of the time, recapitulate● the course of his former liberty 〈◊〉 looseness: which then appeare● most, when the body is lest at liber 〈…〉 he recommendeth himself to G●● mercy. Therefore, for what cause soever a man is in this manner restrained, if he have the wisdom of the spirit, to make true use of the same, it is profitable, though ignominious and disgraceful. And though such as are in a spiritual captivity themselves, and never in possibility to redeem their liberty, through all eternities, will sco●●e at poor men 〈…〉 strained, and be the cruel executioners of their restraint; which is but for a moment, in respect of theirs, and nothing grievousin respect of the perpetual torments they shall endure in the infernal dungeon, with the reprobate spirits: Therefore, take in good part, thy captivity, whatsoever thou'be, and for whatsoever cause it be: make use of it, in redeeming of thine abused liberty: ask mercy, seek the favour of God, by true repentance, submit thyself to the Lords will, in well doing, in repentance, and prayer, make jesus Christ thine advocate, to work th' 〈…〉 atonement with God the father▪ and remember, what holy men have gone before thee in this affliction Mu●aia● the Lord's Prophet, joseph, a chosen of God, Paul, Peter, and other the Saints of God in the old and new Testaments: and since, many worthy sons and servants of God, aswell as many profane men, who by their imprisonment, have become holy and sanctified: It is a furnace to refine the gold, to evaporate the sulphur, and to consume the dross. And such as have no spiritual purity, it makes to 〈…〉 ear the dregs of confusion and reprobation, and the pure gold to shine as the sun. A Prayer to be said of one in prison, for what cause soever, changing the word● according to the occasion here set down. GRacious Lord God, the most just, & most wise, thou disposest all things for all men, according to thine own will, in mercy and judgement: In both which, the wisest carnal man is most ignorant, censuring thy ways according to his weak understanding, taking, and imagining, thy favour and love towards men, to consist it thy plentifully furnishing them, with the fullness of worldly & carnal comforts; & thy hatred, & anger to appear, by leaving them naked of corporal consolation: & imprisonment, to be the highest argument of thy heaviest displeasure. But thou, Lord, knowest thine own ends, in restraining men of their liberty: wherein they have scope to run into all forbidden & ungodly actions, delighting themselves in vanities, in wantonness, & sinful security: and therefore thou restrainest them whom thou lovest, lest their liberty should so admit carnal delights, as thy fear being far off, there should be neither time, place, or occasion to call upon thee: but thy judgements are secret, & therefore mistaken of the seeming wisest men of the world, who look not whereunto their own liberty tendeth, as to occasion them to run into forbidden lusts, & consequently into a reprobate sense: wherein yet they dream of highest happiness. And thy mercies are also misconceived of such as want the light of thy saving truth, as all men do by nature, who think every affliction or cross bitter, and unpleasant: but imprisonment the sharpest trial that can befall them. Flesh and blood, Lord, cannot conceive, but as thou hast made all thy creatures, at their beginnings free: So should man, thy most excellent creature, be ever free, and live at liberty: But thou knowest man, better than man knoweth himself; and seest and considerest, whether liberty or imprisonment is most profitable unto him: and forasmuch as I am of the number of them whom thou pleasest to try with this kind of affliction, and of the number also of such as are by nature ignorant, whether this thy trial be in mercy and judgement: Teach me, Lord, the right rule of divine knowledge, that I may truly find this thy correction to be in mercy; that thou hast found me out in mine offending course of life, and that my liberty, rather tended to thy dishonour, and mine own danger, then to the true service of thee, and mine own true comfort. And therefore, assist me with thy sweet, and truly comforting grace, that I may make a godly use of my restraint: namely, Lord, to abandon all the remembrance of former carnal delights, vulesse to repent them, and wholly, and altogether to dedicate myself, to the meditation of divine and heavenly things, to earnest, zealous, and faithful continual prayer for the increase of thy mercies towards me, and mine obedience towards thee: And that it may please thee, Lord, so to season this thy medicine of Imprisonment unto me, with the gift of true patience, that it may make mee to abhor, from hence forth, the vanities, wherein. I delighted, in my liberty: that if thy pleasure be to restore me to my former freedom, I may live, as if I were still really restrained. Thou, Lord, knowest the hearts of those, by whose means, in thy providence I suffer this restraint, and the cause on my part. If for debt, say thus. WHich I confess to be just, in that I am-indebted, and not able to make present, and full satisfaction unto my creditors: But I appeal unto thy mercy, and providence, beseeching thee, to mitigate the extremity and rigour of their desires that thus oppress me; or else raise up some comfortable & prevailing means, to enable me to pay all that I owe unto all men, that I owe nothing to any man, but love. Thou didst incrense the oil and me●●e of the istressed widow of Sareptha, so as she was enabled to pay what she ought: thy power is still the same, & thy love is not lessened towards them that love thee: give me that love, Lord: So shall my want, and mine imprisonment, and all other crosses, work together for my greater consolation through Christ. Amen. If for matter for which life or member is in danger, say thus. WHich I cannot but acknowledge, to be deservedly inflicted upon me: for I have not only transgressed thy laws, but broken the precepts of thine anointed, and stand worthy of the censure of corporal punishment: But thou art a merciful God, and disposest the heart of all then. If thou wilt, thou canst deliver me, or moderate the sentence against me: or else give me patience to undergo whatsoever shall be laid upon me, and as I acknowledge, 〈…〉 t my sin is the cause of my restraint, & of my corporal fear, and am truly sorry, for mine offences: So, Lord, I beseech thee pardon thou me in Christ, that whatsoever become of my bodily punishment, I may be yet assured of thy favour, in the kingdom of glory: through Jesus Christ, Amen. If upon unjust occasion, say thus. For thou, Lord, knowest, although I cannot but confess, that I have many ways offended thy high Majesty: yet in this whereof I am accused, and for which my liberty is restrained, I am innocent. And therefore, good father in lesus Christ, give me patience, & work in the hearts of mine oppressors, some remorse, that they may recall & repent of their injustice Thou knowest how innocent joseph was falsely accused: And thou yet were pleased to permit him to be restrained long: but in the mean time didst give him favour with th● Jailor, and in the end didst advance him to honour. Be pleased, I beseech thee, to deliver me, if it may be, for my good, or make the prison easy, & the colour loving: & give me wisdom to make right use of my present restraint, and to acknowledge it to be for my sins, and for my reformation. And when I shall in thy providence, receive my former liberty, let me not be ashamed of my restraint: but rather glory in thy mercy, that I suffer upon an unjust accusation, though I stand guilty before thee of infinite sins, for which I am sorry, and humbly crave pardon, and thy divine direction, that I may lead a holy life, in a godly and sincere conversation before men, and to walk before thee in uprightness of heart through Christ my Saviour and Redeemer. If for the testimony of thy faith in jesus, say thus. THe witnessing of thy truth, the profession of thy name, which my persecutors persecute in me more than me, for they aim more to suppress the confession of thy glorious name, then them that profess it; they more seek to abandon the public practice, & religious use of thy word and Gospel, than the abuse. And therefore, good Father, as thou hast in some measure enlightened mine understanding of thy will, and by thy spirit taught me how to profess thy name, according to thy truth: So confirm my faith therein, and mine obedience to thee: that neither this loathsome prison, the fury of my persecutors, nor the fear of death, terrify me from the constant profession of jesus Christ, whom these men seek to persecute in his members. And therefore, Lord, gracious in him, in him look upon me here at this time restrained, for his sake, and either in thy mercy work● my delivery out of their hands, and out of this place of restraint by some ordinary means, as thou didst extraordinarily deliver thy servants Paul, Silos, Peter, and other thine Apostles, out of their cruel captivities: or else give me constant patience, to endure thy trial, to undergo whatsoever shall seem good vn●● thee, to lay upon me: And graciously consider the weakness of flesh & blood: which if thou suffer to prevail in me, I cannot stand. And therefore, assist me with thy holy spirit, that as I have begun, so I may presevere in thee, and be sustained by thee unto the end, Let neither the unsavoury prison, nor the bitterness of death, remove my heart, nor let my tongue, from professing thy name unto the end: & if thou think me worthy of the glory of martyrdom, and to crown me with the honour of being a witness of thy truth, give me an obedient heart, and a thankful mind, willingly to lay down this earthly. Tabernacle, to whatsoever kind of death it shall please thee to give mine, and thine own adversaries power to inflict upon me: That after this life ended, I may be really crowned with the merits, not of my suffering, but with the merits of him who suffered for me, and for whose sake, grant, Lord, I may constantly suffer, what thou pleasest to lay upon me, Amen. Lord increase my faith, give me patience and comfort in jesus Christ. A MOTIVE TO A Prayer, that we may be always ready to die, and to be so prepared, as we may not fear death. THough it had never been written that it is appointed by God, that all men must once die: yet common experience, and the continual practice of death, could not but assure all men, that they must die. If any man had been privileged from the power of death since the creation, men might have been persuaded, that they might have the like immunity and freedom. But seeing death hath not spared the strong, the wise, the rich, nor the persons of mightiest potentates; but all the godly and the wicked have tasted of the cup of death: What man is he that is so so●●ed, as to think he shall not die? Nay, to think, that by reason of the strength of his body, he shall live many years? Yet so foolishly persuaded are many men, and assume unto themselves a kind of desperate boldness, to commit many gross and grievous sins, promising unto themselves a time of repentance in their decrepit age. A preposterous rule of godless men: who, though they know, that as sure as they live, they shall die; and as sure as they live, and shall die, so surely they shall live or die eternally, yet, being deluded by the opinion of their strength, and health, and bewitched by their vain, idle, and forbidden lusts of the flesh, and the mind, they delay their preparation to die well, until the time they have no power to reform their wicked lives past: So that their present lively carnal life, is a begun spiritual death: And the time of their foolishly prefixed repentance, is the beginning of their endless condemnation. But the truly wise indeed, guided by grace, have the time of their dissolution continually before their eyes, and in a holy meditation of death, prepare themselves to die daily, thinking every day they rise, that that is the day of their dissolution: and when they betake them to their nightly rest, they recommend them to their beds, as to their graves, and persuade themselves, that that night may be the dayspring of their spiritual and never ending life. Such as thus prepare themselves, have never any fear to die; but in their hearts wish to be dissolved, and to be with Christ And because that this holy preparation is not wrought, neither can a man desire, to leave, and remove out of this earthly tabernacle by nature, they cannot but naturally fear to die. And therefore, when the messengers of death begin to summon men, unprepared to their graves, they cannot but entertain horror, in stead of hope, and despair, in stead of assurance of the life to come. How much then doth it concern all men to abandon sin betimes, and to seek atonement with God by well doing, to walk before God, and to be upright? Thus whosoever prepareth himself in a sanctified life in earth, he cannot fear death, which is an entrance into a glorious life in heaven; where God, before whom he sincerely walketh, hath provided him a City, a Kingdom, a Crown. He then, that longeth to see good days while he liveth, will be ever studious to please him, by whom he is assured he shall receive that endless inheritance when he dies. Let every man therefore, while it is to day, pray, that God will vouchsafe him his grace, not to prolong his godly preparation to die, but to teach him wisdom in the inner parts, that he may so rectify his conversation, as he may be acceptable to God, through Christ, in his life upon earth, and wishedly surrender up his spirit to him that gave it, when he requires the same. And to this holy purpose serveth this prayer following. Remember ever that thou must die, and thou shalt never do amiss, nor die eternally. A Prayer to be often used, that we may so live, as we never need fear to die; fit to be often used of all men, especially in sickness. GOod and gracious Father, who formedst me of dust, and breathedst life into a lump of earth, where of I am made, and hast made me partaker of thy Spirit, and so a living soul, of an eternal being, beyond that which thou hast done for any other earthly creature, who dying perish, & turn wholly to dust, whereof they are wholly and only made. As for me, thou hast taught me to know thy more than wonderful workmanship, and thy more than apprehensible favour and love, in that thou hast not only made me a living creature, as are the beasts of the field, the fowls of the aite, and creeping things of the earth, but little inferior to thine heavenly Angels, giving me a soul divine and immortal, which liveth eternally. And of thy further and more free grace, hast vouchsafed me a seed of the light of divine understanding, and thy word of glad tidings, to teach me thy will, to direct and encourage me in the way of salvation: lest having received the testimony of thy lou● here in this life, and the earnest of thy Spirit, I should yet live to die, and not die to live. Thou, Lord, knowest whereof I am made; thou canst not forget, that I am but dust: give me grace to remember always my mortality, and that I am borne to die, and that than cometh judgement. Lord, we are all the children of ssinning Adam, elected, and rejected according to thy will, vessels of honour, or dishonour, as thou pleasest to make us; we are the clay, thou the Potter, thou givest life, and again thou sayest, Return ye children of men to dust. Oh what is man, that thou so regardest him, or the son of Man, that thou so fatherly vis●test him Thou hast clothed him with glory: And he hath brought shame upon himself: thou off re●●st life unto him, but he hath embraced death. And he shall die, thou hast so decreed, yet hast concealed from him the time when, the place where, and the manner how, to the end that none should presume upon his strength, health, wisdom, or wealth, to become secure, and in their security to forget thee, sin against thee our Creator, wh●, as with the breath of thy mouth thou madest us living souls, so by the breath of thy mouth canst thou confounded our bodies & souls: yea, Lord, our dearest souls, dear, in respect of thee who gavest them: dear, in respect of him that shed his dearest blood for them: but most dear unto us wretches, if for our minds vanities, and our bodies pleasures, we should lose our bodies, & make shipwreck of our souls. Precious in thy sight is the death of thy Saints; but most fearful to the wicked in the death of their bodies, that sleeping in the grave, send their souls before them, to be mutually tormented, when they shall meet in Judgement. This fearful separation, Lord, amazeth me, when I consider it in my natural understanding, not looking into the course of thy love, wherein thou didst send thy dearest Son to die for sinners penitent. Oh teach me thy ways, instruct me in thy Commandments. Give me a repenting heart, and sanctified conversation, that before I go hence, and be no more seen, I may assure myself that I am of the number of them, to whom thou imputest no sin. Let thy word work fruitfully in me, the savour of life unto life. Teach me and guide me in the true course of holy obedience, in righteousness and true holiness, that I may ever walk before thee, and be upright: give me a prepared heart, constantly and faithfully to desire to be dissolved, & to be with Christ. Take away the frailty of my fainting flesh, increase and confirm my faith in thee, and my hope of the glory promised in Christ after this mortal life. Let me always wait the time of my delivery, and be willingly content to, lay down this my earthly tabernacle, and to give up my soul into thy hands: give me a continual watchful heart, that death come not upon me unawares: a prepared heart, that I may be still ready, when or where, or how thou hast determined my dissolution. Let nothing be so dear unto me, as Christ my Saviour. Let me esteem all things as dung, in respect of the glory to come. Let nothing bewitch or entice me to the love of this sinful life, nor dismay or terrify me from embracing death: But that I may use this life, as if I used it not, and fear death, as if I feared it not: That when my life shall be swallowed up of death. I may then enter into that new life, and tread down death and the power thereof under my feet, by Christ, that triumphed over Satan, death and Hell, upon the Cross for me: grant it for me, my Lord, my God, my life, my light, my strength, and my Redeemer. Amen. Lord increase my faith, and grant that I may live in thy fear, and die in thy favour. Amen. A MOTIVE TO A Prayer to be said of one in his sickness, or in any disease, or defect of his senses or limbs, fit to be read of, or unto the sick and diseased person. Sickness of the body is the gentlest and most favourable cross that God layeth upon his children, and yet it is grievous to flesh and blood, which delight altogether in Ease, in Health, in Strength of the body, to which grief, sickness and weakness are contraries, and therefore unwelcome to carnal men, who think nothing more to be wished, than power to sin, which power is diminished by sickness, and consequently in most salutary, and healthful for the soul. And therefore doth the Wiseman counsel us to humble ourselves before we be sick, and while we yet have power to sin, to show our conversion▪ whose counsel, whoso truly and carefully followeth, preventeth the fear of death: for he that (before sickness seize upon him) duly considereth that death is the end of all flesh, and that sickness is the forerunner of death, cannot be suddenly surprised, because he still expecteth the coming of that, which, whether it tarry long, or come quickly, come it will, and finding us secure, and wanton, and careless, and delighting ourselves in the strength of our sinning parts, it will be so much the more grievous and irksome, by how much we affect the strength to sin, which is thereby weakened. And to that end doth God even in love punish his own children with sickness and maladies of the body, to kill sin presently possessing us, and to prevent the power of future sinning, and threateneth the stiff-necked and rebellious, with many infirmities, as to smite them in the knees, and in the thighs, with afore botch, that they shall not be healed, even from the sole of the ●●ore, to the top of their head. The Lord will make the plagues of the disobedient wonderful, and of long continuance, and their diseases cruel, and of long durance. For as much then, as Sickness is both the reward of sin, as also the physic for sin: It implieth both the mercy of God towards his, and his judgements against the impenitent. And therefore whosoever thou be, that art visited, with whatsoever bodily disease or infirmity; think that God hath sent it, as a cure or a curse. A cure to them that enter into the examination of their sins, and truly repent them: and a curse unto them that make no use of it; as too many worldlings do, who in their sickness are as inclinable in desire to sin, as in their health: And nothing prevenreth the act of sin, but weakness to effect it, or opportunity to attempt it. If therefore the will to do evil, be not mortified by the sickness of the body, it is an argument, that, that man or woman hath his or her conscience seared up, which is a fearful estate, and full of horror, howsoever it be for the time hidden, even from his, or her feeling and sense; in fine it will work in the accusing conscience, and bring forth the fruit of despair of recovery of bodily health, and plunge the soul into the pit of inevitable perdition. It is therefore a most dangerous negligence in men, so little to consider the inconstancy of corporal health, which is long in decaying, yet sudden in surprising men of greatest strength▪ and when men are taken and cast down, be he as strong as Samson, he is enforced to yield unto weakness, and if he have any spark of grace, he will then endeavour to turn his heart unto God, as Hezekiah did: but then cannot his petitions be so powerful, as when he enjoyed his health, neither can his repentance be so well manifested, being, as it were, wrested from him, by this kind of extremity, as when it is wrought in bodily strength: for whatsoever cometh by compulsion, is not so acceptable, as what is voluntary, yet is repentance truly begun in sickness, and effectually continued, though weakly, in respect of the body's infirmity; yet may it be most true, through the strength of faith, without repentance there is no cure comfortable to the soul or body. Though God may permit a wicked man to be cased or cured of his bodily disease by human physic; yet the soul lieth still in almost deadly sickness. The truest ground of prevailing physic, is to make peace first with God, the good and great Physician: according to the counsel of the Wiseman, who thus adviseth: My son, fail not in thy sickness to pray unto the Lord, and he will make thee whole: yet he addeth a condition, That he leave off from sin, that he order his hands aright, and that he cleanse his heart from all wickedness: and if hw be able truly to say, as Hezekiah in his sickness did, I beseech thee, Lord, remember now, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: Then he may be assured, that his sickness shall be turned from a curse to a blessing; and God that hath made the wound, will bind it up and cure it, he will raise him again, or give him patience, in a lively hope to change this mortal for an immortal estate: and for his patient suffering this medicinable cross, will give him a glorious crown of eternity. Whosoever therefore thou be that art visited, turn unto the Lord, pray unto him, trust in him, and recommend thy life & death unto his free disposition, who worketh all things for the best to them that love him. A Prayer to be said of one that is sick or diseased. LOrd God almighty, Father loving in thy Son jesus Christ, cast thine eye of compassion ●n me thy creature, whom thou hast at this time touched with sickness, and brought low by thy present visitation. Thou createdst me in the beginning, not to live ever in this tabernacle of dust, but that my living body of dust should be again dissolved into dust, without life, at ●hine appointed time: for all ●lesh is grass, and as the flower of the 〈◊〉 it withereth & decayeth with 〈◊〉▪ sickness, or grief of mind: we are all but as ●arthen vessels, whom thou can●● make and confound with the breath of thy mouth: and howsoever, and whensoever the most lusty and strong stand conceited of their health, and permanent security of their body's agility, and the nimbleness of their limbs, and senses, suddenly thou touchest them, and they become feeble in strength, their beauty changed, their senses dulled, their hearts fainting, and all the parts and powers of their bodies altered; and the whole man turned, as it were, into the very image of pale death itself. Thou hast appointed that all men shall once die, but thou conceilest from all men the time when, the place where, & the manner how they shall die: and therefore it beh●ueth all men to be ever watchful in well doing, that when thou shalt send thy Messenger, Sickness of body, to put them in mind, that their day is coming, they be not found unprepared, and great happiness it is to him, whom when he is suni●●one●, he may cheerfully say, I am heeren, Lord, ready to attend thy will. Oh make me thus ready▪ dear father, that now thou callest me. I may not only, not fly from thee for fear of death, but heartily, willingly, and faithfully cry, Come, Lord jesus, come quickly, for I am no better than my Fathers, who are fallen asleep: & therefore, if this my sickness be unto death, fortify me against the fear thereof: The spirit, Lord, is willing, but flesh and blood weak and fearful. But assist my spirit by thy saving Spirit. So shall 〈◊〉 heart within me rejoice, that thou remember'st me: and my weak 〈◊〉 feeble body shall sing forth thy goodness in this sad and sick estate▪ all the powers of my body, and faculties of my soul, shall conjoin in the heavenly harmony of thy saving truth, in the peace of mine own conscience in jesus Christ, i● hope that thou wilt either restore me to happy health, or in thy good time take me to thy more hap 〈…〉 kingdom: and howsoever the will shall be, make me patient in my greatest fits of pain: and 〈◊〉 mitigate the extremity of my disease, that I be not driven to be senseless of my sins, or forgetful of thy promises through the violennce thereof, nor lay more upon me, Lord, than I shall be able to bear. Another prayer to be said of a sick man. I Do● confess unto thee, Oh father, my sins, for which I do acknowledge thou dost deservedly afflict me: I cannot bear, nor undergo the stripes that I have deserved at thy hands; who knowing thy will, have not done according unto the same, but have cast thy holy Commandments, and mine obedience unto them, behind my back; what I should not have done, that I have done, and what I should have done, I have not done. O unprofitable servant that I have been: yet cast me not away, good father, for I am the work of thine own hands: as touching the framing of this my earthly tabernacle; as for sin, it is of myself, therein was I begotten and borne: and thereby do I daily offend thee, and so much the more have I sinned, by how much I have enjoyed the health and strength of my body, and the use of my senses: and I cannot but acknowledge, Lord, that it is good form, tha● thou hast afflicted me with this thy fatherly visitation; give me grace to accept it as a favour of thine, and the fruit of thy mercy, for my renovation and reformati●on: and let not Satan suggest or persuade me that it is in judgement, as the fruit of thine indignation to drive me to despair of the saving health. The health of my body is a sweet blessing unto me, yet thou knowest, Lord, what a spur it is to forbidden vanities. And sickness, as it is in itself, is most grievous and loathsome; yet being seasoned with thy inward grace, a sweet remedy against the kill disease of sin. Oh show it down, Lord, into my distressed soul, the sweet showers of thy sanctifying Spirit, that I may he sanctified throughout: so shall my sick and weak body be richly and sweetly comforted in this comfortless condition, which, were it not supported by thy favour & love, could not but faint, & all the powers, both of my soul & body fail within me. Oh speak comfortable things, Lord, unto thy diseased servant, extend a fatherly helping hand to make my bed in my sickness: Thou art the Physician of our souls & bodies; I am sick in both, cure me, Lord, in both; my sick soul hath need of the blood of the Lamb to refresh it, and to cleanse it from spiritual leprosse: and my body, Lord, lieth at the footstool of thy mercy; and as thou by thy word didst make me in the beginning, so by thy word canst thou revive me, that am near both spiritually & corporally dead. If thou in thy wisdom think, that this my infirmity be more profitable unto me, than health, or death more convenient for me than life, perform thine own good pleasure towards me; only make me inwardly and outwardly ready, that I setting both the houses of my soul and body in order through Christ, I may recommend both into thy most sacred and saving disposition. Grant this, Oh Father, for jesus Christ thy bear sons sake, who liveth and reigneth with thee in the heavens, with whom, and in whom, grant, Lord, that I may live, and after this life, reign for evermore. Amen. O Lord increase my faith, evermore. Meditations upon the sick man's recovery of his health. I Will praise thee, O Lord, with all my heart, and I will magnify thy name for ever, for many are thy mercies towards me, for thou hast delivered my soul from the lowest grave. Therefore, now, as th●● hast renewed my outward health renew my inward obedience. Rectify my judgement, make true peace in my conscience, bless my senses, purify my affections, order my memory, increase and con 〈…〉 e my love of thee, who hast shew●● me more mercies and favours then my tongue can express. O my soul, praise thou the Lord, and all that is within thee, praise his holy name: my soul, praise thou the Lord, and forget not all his benefits, which forgiveth all thy sins, and healeth all thine infirmities, which hath redeemed thy life from the grave, & crowned thee with mercy and loving kindness, which filleth thy mouth with good things, and reneweth thine age as an Eagle. Thou Lord, are full of compassion and mercy, slow to anger, and of great goodness: thou wilt not always child, neither keepest thou thine anger for ever. Thou hast not dealt with me according to my sins, nor rewarded me according to mine iniquities. As a father hath compassion on his son, so hast thou compassion on them that fear thee. I will praise thee, O Lord, among the people, I will sing unto thee in the congregation of the Saints, for thy mercy is great above the Heavens, and thy truth reacheth unto the clouds. Thou know●st whereof I am made. Thou remember'st that I am but dust. Let my soul therefore live, and it shall praise thee. Lord increase my faith, and confirm it overmore in Christ jesus. Amen. A MOTIVE TO A Prayer to be said of such as visit a sick friend or brother. MAn that is borne of a ●●man, hath but a short time to live, and is full of misery. Therefore is every man subject to sickness and death. To bewail therefore the sickness or death of our dearest friends, beyond that which is ●it, is much to be reproved, because it argueth a kind of discontent, that God should visit us in the visitation of our friends, children, or dearest parents. We must therefore avoid two extreame●, ●●●st, that we sorrow not, as do the Heathen, that have no hope of a future better life. Secondly, we must beware we follow not the steps of jeroboam, who ●ought help at the hands of Baal-zebu● for his son: And as did Ahaziah in his own sickness: we must rather enter into an holy consideration, that God, in whatsoever he layeth upon ourselves, or upon them we love as ourselves, it is for his own glory, and therefore to be praised of us, both for ours, & the good of those our friends, whom he afflicteth; if we believe his promises, that all things shall work together for the good of them that love him. The best office then, and the most Christian duty that a Father can perform for, and in the behalf of his sick child, or one dear friend, or brother for another, is first to admonish him, that sins cause sickness, and to move him to repent them; that every man is borne to die, and therefore to persuade him to prepare himself for another condition: not to flatter him, as too many do, as that they seen● cause why he should fear death at this time: they seem rather to assure him he shall recover and live with them: which kind of comfort, is rather injurious then friendly: for what if the party thus idly secured, perish without repentance? These kinds of comforters have little cause to imagine, they have performed a Christian duty, in this their visitation of their sick friend, whom they seemed to love much, bewailing his sickness, and yet content to send him away with the heavy burden of his sins. A second Christian duty is to pray for the sick, either in private, or in public assemblies of, and with such as are present with the sick person, wherein also the sick person may conjoin either in the whole prayer, by an inward lifting up of his repenting and faithful heart to God, in a holy meditation of what they pray; or to conclude with them all, Amen. The prayer of the faithful availeth much, if it be fervent. The Lord by this means, will strengthen him upon his bed, raise him to health, or translate him in his good time. To visit the sick, is an action most acceptable to God. Ye have visited me (saith Christ) when I was sick, therefore c 〈…〉 ye blessed, etc. Them that comfort the afflicted, God will comfort: He is the Father of mercies, and comforteth us 〈◊〉 all our tribulations, that we may be able to comfort them which are in any off 〈…〉 by the comfort wherewith we ourselves are comforted of God. O Lord increase my faith. A Prayer to be said for a sick man, or woman, of his, or her friends that visit them. O Most gracious Lord God, who hast made all things, & preservest even the meanest of them, by thy providence: a sparrow lighteth not on the ground without thee: Much less can any thing befall man, but by thy will and determinate counsel. So that we do acknowledge, that thou visitest this thy servant, here at this present languishing, and that the present infirmity, wherewith he is afflicted, is of theesent, to humble him for his sins. Let it please thee, O Lord, to behold him in mercy: and lay not upon him too great a weight of thy displeasure, knowing, that man in his greatest strength, is weak: how much more feeble, being crushed, as it were in ●eeces, by the violence of thy visitation▪ mitigate, if it please thee, the extremity of his sickness, and give him patience, to bear this thy light and loving correction: And for that sin is the cause of all troubles, and tribulations: Remove Lord, the guilt of all his offences, through the merits of jesus Christ, and moderate his punishment, though in justice, the most just man is worthy of more stripes than he is able to bear: yet thou refusest no truly repenting sinner; be his sins as re● as scarlet, thou hast promised to make them as white as snow, through the blood of jesus Christ, the saving Lamb that taketh away the sins of the world. Touch the heart of this thy servant, with a lively feeling of his sins, and a full assurance of thy mercy in forgiving them: That he being really reunited unto thee, through an ●ufained faith in Christ, may ●ouze up his fainting soul unto thee, and by thee, that howsoever his corporal weakness may argue the heavy displeasure towards him, thy holy Spirit may yet work such peace in his conscience, through the assurance, that his sins are freely forgiven him, that he may take this thy visitation as a fatherly correction, and loving chastisement for his former offences: And that, if thou be pleased to restore him to health, it may work in him a true renovation, & reformation of the rest of his life: hear, have mercy upon him, O Lord, have mercy upon him: and according to the multitude of thy mercies, do away all his offences. Look favourably upon him, cure him, if it please thee, restore him to health, if it may stand with thy glory, and his good. But thou knowest, Lord, whether sickness, or health be most expedient for him, whereof both he, and we are ignorant: And therefore, we recommend him unto thy fatherly disposition, beseeching thee to confirm his hope, assure him so of thy mercy, that he may embrace life or death, at thy pleasure, and willingly to undergo this affliction, knowing that all the tribulations, which man can bear in this life, are not worthy of the glory, which thou hast prepared for them that love thy second coming; wh●● thou wilt give to every man according to his works. And therefore Lord, turn his heart from the love and vanities of this life, unto th● love of the joys to come: And 〈◊〉 him no longer set his heart and affections upon this world, or th● things in the world: but only and altogether upon heaven, and heavenly things: That when the moment of time shall be, wherein th●● shalt determine the separation 〈◊〉 his soul from the body: let 〈◊〉 the common enemy of our salvation prevent him: But let thy sanctifying spirit possess all th● powers of his soul, that with holy alacrity, and cheerfulness, he may commend his spirit into thy hands: and be thou pleased to receive him, as one of thine adopted children, into that celestial inheritance, by the merits of Christ: And in the mean time, while he shall rest here, either in health, or sickness, be ever present with him, for whose bodily recovery, and hi● soul's salvation, O Lord, hear● our prayers, and let our cry come unto thee, Amen. O Lord increase his and our faith, for evermore. A MOTIVE TO A Prayer before a man b●gin his journey. He that well considereth the casualties of this life, and hath but the least measure of understanding, and of the fear of God, cannot attempt the least enterprise of the body, but will forecast divers dangers, incident in every action: much more taking a journey, on horse or foot, being subject to so many misfortunes, and crosses, as he maketh steps in his ways. It is not rare to hear of one breaking his leg, another his arm, a third bruising his body, a fourth coming to untimely death, by falling off, or from his horse: nay, the slip of the foot hath many ways occasioned death, besides hazard of meeting with, and suffering danger by the ministers of Satan, and by malignant men, laying wait to do mischief. Our bodies being thu● daily and universally beset with peril, requireth watchfulness in our ways and walkings: But it is not in our power & wisdom to prevent the least cross: much less able are we to defend ourselves, as of ourselves, from the hidden and sudden misfortunes of this life's casualties. And therefore had we need to leave our own self wisdom, and providence (though not our Christian care) and betake v● to the holy protection of the Holy one of Israel, who guided jacob in his journey towards Laban, and the servant of Abraham, journeying for a wife for Isaac. But they prayed for good success. So must every faithful man, if he hope of the like: Otherwise as the Lion met the Prophet, and s●ue him: So can God raise many (if not the wild beasts of the field) other unsuspected means to hurt us, or destroy us. Moreover, as no man taketh a journey in hand, but it tendeth to some profitable or necessary end: So ●e wisheth the good success of his intentions: and he that standeth upon his own wit or judgement only, or upon his own strength, dependeth but on a broken reed, and often merely misseth of his purpose, to his apparent hindrance: whereas, if he truly and sincerely recommendeth himself and his occasions, to divine direction, in a lively faith in Christ jesus, in whom all things are blessed unto us, he may then assure himself that all things shall succeed unto him for the best▪ So shall he travail in assurance, & rest in safety; as when David had recommended himself to God, though he were in danger, yet he lay down in peace, assuring himself, that it was God that had taken charge of him, and would make him dwell in safety. It is a sweet contentment to a faithful man, to rest assured of God's presence in all his ways, and of the aid of his holy Angels, whom he sendeth ministering spirits, for the good of his: nothing can hurt them, of whom God hath taken charge, neither can any thing but prosper, which he blesseth unto us. And therefore, he that wilfully omitteth this holy duty of serving the living God, cannot assure him of any good success of whatsoever he attempteth. Lord increase my Faith. A Prayer before a man begin his Lo 〈…〉 〈◊〉 attempt any weighty corporal 〈◊〉 MOst gracious Lord Go● most wise, loving, and provident, who in thy wisdom disposest all things in the love, preservest them that see 〈…〉 thine aid, & in thy providence 〈◊〉 ventest all dangers, & providest 〈◊〉 necessaries for them that as 〈…〉 them at thy hands: Let it please thee, good father in jesus Christ▪ to guide me this day, in my Journey, and give me good success of 〈◊〉 occassons: for I do acknowledge mine own weakness, and 〈◊〉bleness, to perform my trau 〈…〉 being but dust & ashes, not able to endure without the strength of thy grace working strength in my members. Many dangers and casualties also lurk in the way, where thou art not pleased to be a guide, in number and variety so many, as cannot be numbered. And therefore, gracious Father, favour me so much this day, as to accompany me in my ways: send thine ●uly Angels to administer comfort unto me, direction & protection, that 〈◊〉 going forth, & comining in, may the prosperous and in safety: and leave me not to myself, who am as a beast of myself, neither knowing what dangers lie in my ways, nor how to avoid them. But thou knowest all things, & takest charge of them that recommend themselves into thy hands; thou defendest them, and deliverest them: take me, Lord, into thy defence: let no evil happen unto me: be unto me a strong tower and a place of safety: for nothing can hurt them, whom thou keepest: keep me, Lord, and I shall be safe: give ableness unto the creatures, which necessity enforceth me to use: that they may serve to my use: give me all necessaries for my Journey, and bless them unto me: and as thou, Lord, knowest, whereof I have need, give me daily and continual supply, according to thy will. Thou knowest also mine occasions, and the end of my present intended 〈◊〉 nails: let it please thee, to worth for me all things for the best, give me wisdom to manage it, and to perform it, to the discharge of my godly duty, & according to a go●● conscience. I commend me 〈◊〉 thy hands, Lord, Lord, receive 〈◊〉 keep me, hold me up, that I 〈◊〉 into no peril of soul or 〈◊〉 keep my cogitations ever holy 〈◊〉 hands clean, my heart pure, 〈◊〉 all the parts and powers of my 〈◊〉 by, ever prepared, with a 〈◊〉 affection to serve thee, in a sanctified conversation to thine own glory, and mine everlasting consolation, and send me a comfortable return, Amen. Lord increase my faith, and bless my journey. A MOTIVE TO Prayer to be said after the return from a journey, or coming to the Inn or place of rest. ALl men in their journeys wish for good success, but not according to true zeal, and that is the reason, when they return safe, they do not give the glory to God, they asked not his presence to be with them, and therefore give they the glory to their own abilities to travail, to the goodness of the horse, and to the good company they had. If evil happen unto them, or hurt befall them, they lay it upon the creature, or upon some sudden accident, neither giving thanks to God, by whose providence indeed they returned, or came safe to their place of rest, nor their crosses to proceed of their sins and neglect of the service of God. If every man would truly, and without partiality, enter into the examination of his own heart, how many would find in themselves a true desire to have the● journeys or enterprises blessed 〈◊〉 God, by their zealous prayers made unto him, before they attempt them▪ And how many would there be found so thankful, as to praise God seriously, when they return or come to their place of rest in safety? It is the last work in every action: And therefore God, although he permit forgetful men, to succeed wishedly in their affairs, yet retaineth he their unthankfulness in memory, and often turneth their glory to shame, their joy into sorrow, and the things, whereunto they ascribe their greatest preservation, into their sudden destruction. It is a matter too common, to receive good at the hands of God, and to reward him evilly: as do all men that begin their travails without him, and seek not his favour and direction in their occasions; which maketh many to forget their religious thankfulness, and to be 〈…〉 them to wantonness and vanities, 〈◊〉 soon as they enter their place of abode▪ if but for a night; whereas (●deed) it behoveth them that profess a divine providence, to seek safety, preservation and direction at the hands of God: and having received the success, be it according, or against their desires, they may assure themselves it falleth out for the best, because God doth all for the good of true believers, whatsoever is done; and therefore requireth thankfulness in the conclusion of every journey, action or enterprise: for true thankfulness for a benefit received, standeth in place of a prevailing petition for and obtaining a new blessing. Lord increase my faith. A thanksgiving after the return from a Journey, or coming safe to a place of rest. MOst gracious and loving Lord God, I give thee most humble & unfeigned thanks, that thou so mercifully hast blessed me this day in my Journey and travails, preserving me from many perils that I have escaped, even by thine own power and providence, and hast in safety brought me unto this place of rest, which yet, without thy blessing, may become a place of trouble: for as the fields and ways are full of hidden dangers, which without thy protection could not but have fallen upon me: so is not this place, whereinto I am safely retired, by thy providence, free from perils: and therefore, as thou hast hitherunto kept me, keep me now in this place, wherein, if thou dwell not by thy power and loving favour, there cannot but abide, Satan, sin, and vanities, powerful enemies, and able to surprise the strongest natural man. Strengthen me, Lord, above nature, and help the parts of most infirmity, that my soul & body being strengthened, I may be able to give th●● the more sound praises, and have spiritual power to resist whatsoever shall spiritually seek to seduc● me; and in thy providence preseru● me in body safe, give me whatsoever is needful for me in this place, and continue thy loving favour towards me, that all things, at all times, in all places, may prosperously succeed unto me: depart not from me, good Father, but bless me first, that I may be ever blessed; So shall all things go well with me, both going forth, and coming in, and all things work together, for my continual consolation: wherefore give me grace ever to love thee in Christ mine everlasting Redeemer, Amen. O Lord increase my faith. A MOTIVE TO A Prayer, to be said before a Sermon. MAn by nature being a sink of corruption, and a gulf of hidden hypocrisy, & his conscience naturally oppressed with a slavish fear, lest his inward and secret evil thoughts should be revealed, and his hidden iniquities discovered, as much as in him lieth, coveteth to shun the light of the word of God, which comprehendeth both the kill Law, and the saving glad tidings of the Gospel: by the one he is condemned, and therefore hateth the sentence which pronounceth, that whosoever sinneth, shall die: yet apprehendeth he not, either the grievousness of his sins, nor the misery of the Gospel, which is the preaching of repentance, and the forgiveness of sins; but lying securely in his sins, thinketh not of any account, and therefore regardeth not much the word preached, But when shame or authority presseth the carnal man to hear the word, he th●● heareth sin reproved, and the sinful condemned: which is so v●sau●ry unto him, as he wisheth himself out of the hearing. Herod could not endure the preaching of john Bapti●●, reproving him for his brother's wife: be it the Law, or the Gospel, that such men hear, it is as harsh unto them, as the words of Michaiah to Ahab▪ yet we must understand, that though ma● deliver the word, it is not his, but the word of God: and therefore, no man, but such a one as is yet in the state of reprobation, will refuse to he are, God who is merciful and loving, speak unto him; if it be but the threatening Law, which teacheth what is sin▪ and what is the reward of sin, whereby being cast down with sorrow that he hath committed things so contrary to the will of his Creator, he may seek atonement, and reconciliation with his offended God, by the Gospel, the testimony of his love: Are not my words (saith God) good, unto him that walks uprightly? Therefore none but the obstinately wicked, will shun the word preached, which aswell offereth remission of sins committed, as it threateneth death to the impenitent. The Scriptures in many places command us to seek the Lord, which argueth that we by nature are strangers from God, separated by sin, and to remain so, is the most miserable condition that can befall the sons of men. And where is the Lord to be sought, but in his word, which is the life of the soul? As the soul & body are knit together, and conserved by breath: So are our souls connexed and conjoined unto God, by the word of truth preached by God's minister, apprehended by faith, and practised in spirit and truth. The natural man covets and delights to refresh himself in his griefs and crosses, by music, by merry company, and by reading profane books, or hearing pleasant conceited songs or comedies; which do not only not comfort, but rather increase their griefs. Contrarily David protested, that he sought and found the only true comfort in the word of God. So do all that are truly qualified in the rules of right religion, though worldlings account it a melancholic weariness, to sit an hou●e to hear God speak unto them. But let them think, that this weariness shall be a witness against them that they belong not to the Lord. Every man desires to see his image in a glass, for two ends, the one to see his feature, the other to correct his deformities. And Saint james compares the word of God to a glass, wherein are two sorts of Images discovered, namely of Nature and Grace: The first, showeth what we ourselves are: the second, what we ought to seek to be: namely, to be like unto our head, Christ jesus, in all sanctity and holiness, in suffering patiently, and obeying God truly. This is by no other means learned, but by the word of God preiched. But some, that have made the least progress in the love to godliness of life, think it sufficient, to read the word of God, or the works of good and godly men, at home, an exercise not to be, in itself, condemned, but in respect of it, to neglect the word preached, is the contempt of God's ordinance, who hath in greatest favour instituted his ministers, to teach by the powerful preaching of the word: which worketh a more deep impression in the heart of the hearer, then of the reader. For if we consider the authority of the word preached, it is from God, the ministry from the mouth of man, who is the mouth of God: he therefore that neglects or contemns the word preached, neglects the means of his salvation, which is faith in Christ jesus: For faith cometh by hearing, and hearing by the word of God preached. It is not yet sufficient to hear the word, but as Marie laid up the word in her heart, so must every profitable hearer retain the word in their minds, permit it to rule in their affections, and to bring forth the fruits thereof in their actions, rejoicing when they do the commandments of God; and grieving, when they transgress the same. And because there be many things that hinder the growing of this saving seed, and many grounds receive it: but only one, namely, good ground can bring forth the fruit: It behoveth to pray, that our hearts may be made fit to hear, our affections fit to love; and our whole man apt to cherish this seed, by continual holy practice. Lord increase my faith. A Prayer to be said, before the hearing of a Sermon. THou, Lord, hast commanded us, or rather lovingly invited us to seek thy face; and yet thou art in the highest heavens among thine Angels, Seraphims, and Cherubims: and we dust and ashes, are in the earth, full of infirmities, not able to look unto, much less into the heavens to behold thee there, no the very Angels hide their faces at the glory of thy great Majesty. And as for man clothed with mortality, thou affirmest, cannot see thy face and live. And yet thou sayest, Seek my face. Lord, what is it to seek thy face, but to seek thy truth, and to search thy word, to covet to know thy will, and to be truly instructed, and faithfully and sincerely inclined to keep thy commandments? Thy word is a light unto our paths, and a lantern unto our feet. It is the life of our souls, the heavenly Manna, without it, there is no light, no hope, no spiritual comfort, no assurance of salvation. O how dear aught this word than be unto us? far more sweet than the honey, or the honey comb, more precious than gold, yea, than the finest gold: therein, Lord, see we thy face, therein behold we thy loving countenance, there find we the hid pearl, which, to purchase, the wisest will sell all worldly vanities: yet is it to the foolish foolishness, and a stumbling block unto the carnally minded. It is a mystery, Lord, and a secret hidden from the wise of the world, and revealed only unto the humble, to such as acknowledge themselves ignorant, and hunger and thirst for the knowledge of the truth. Such hast thou promised to teach, and to instruct in the way of true wisdom, by revealing thy word, which howsoever it seem in the outward letter easy to be understood, it hath a spiritual and divine sense, which requireth a spiritual and divine interpretation, which cometh not, neither can it be apprehended by nature. And therefore, in thy great mercy and love thou hast ordained means, whereby they whom thou hast appointed to salvation, may be made able to understand the same: namely, the outward ministry of men, and the iuward elumination of thy holy spirit: for without the second, the first availeth nothing, neither in the minister that speaketh, nor they to whom he speaketh: unless he be sent of thee, and the hearer's ears opened, and their hearts prepared by thee, he preacheth, and they hear in vain. To the one a woe is pronounced, as not preaching the Gospel sincerely, to the other a curse, for not receiving the good word of truth, as into good and fruitful ground, bringing forth the lively fruits of a life answerable to that word, which is either the savour of life unto life, or the savour of death unto death. O Lord, I am now come into thy, presence, to hear thee speak unto us here assembled, by the mouth of thy servant, whom thou hast sent to preach thy word: open therefore mine ears, prepare my heart, sanctify mine Attention, enlighten mine Understanding, strengthen my memory, rectify my will, that I may diligently hear, attentively hearken, retentively remember, and willingly embrace and practice, what shall be truly and sincerely delivered by thy minister. And let not thy word, Lord, that shall fall from his mouth, be either choked in me with the thorny cares of the world, nor be cast into so corrupt a heart, as the vain delights of my mind should devour it, nor into so ●arraine a heart, as should not bring forth fruit, at the least twenty fold, to the glory and praise of thy most blessed name, to the bettering, and better direction of my conversation before men, to the assurance and sure sealing up of my salvation, in Jesus Christ, to whom with thee, O Father, and the holy Ghost, 〈◊〉 praise for ever, Amen. Lord increase my faith. A MOTIVE TO A Prayer to be said after a Sermon heard. AS the body of a man 〈◊〉 beast, neither groweth to strength, nor co 〈…〉 nueth in health, without natural foody no more can the soul of man live without Spiritual food, the word of God. And as man by art helpeth nature to concoct and digest his food; to make it nutrative to his body: So the spiritual man having heard the saving word of God, useth the means to make it profitable to the soul: for as natural food taken into the mouth, and instantly spit out again, though it be a while detained and chawed, and not taken into the body, relieveth not the body: So the Word heard with the care, and not conveyed into, and retained in the heart, yieldeth no comfort unto the soul; but rather worketh a kind of contempt by custom, and a kind of loathing of the Word, as a matter, without the which his soul may live: for as that meat, wherein the pallet hath no feeling of a pleasing taste, delighteth not the appeti●●: no more can that Word, which is not savoury and delightful to the soul, be pleasing, or profitable to the outward ear, and consequently nothing comfortable to the unfeeling soul. But it is not in the power of man by nature, profitably, or with comfort to hear, much less to make true use of the word of God. It is the gift of God to open the ear, which is common to the good and bad hearers; but a work of the holy Ghost, to open and prepare the heart to receive the Word, and to bring forth the fruit thereof, without the which, it is not only not an idle sound, but a kill letter: for it never falleth into the ears of any, but it is either the savour of life, unto life, by the operation of faith and repentance, or the savour of death, unto death, by the hardness of the impenetrable and impenitent heart. Therefore it much behoveth Christians, not only to be careful to hear, but to be diligent and considerate how they hear, to lay it up in their hearts, to make use of it upon all occasions, in prosperity and adversity, in sickness, and health, and in what estate soever he is: for it is as a treasure, to purchase in every calamity, comfort, through patience, and in all consolation, inward or outward, lively and true thankfulness. Whatsoever or whosoever therefore thou be, that hast at any time tasted of the good word of God, forget not, that although it be pronounced by man, it is the word of the most Highest, who will take an account of thee, how, and what thou hast heard: and if thou fold it up in the napkin of forgetfulness, and put it not forth to the use of thy soul, it shall be taken from thee, even that thou hast, and thou cast out of his presence, whose word and counsel thou hast so neglected. Be not therefore forgetful to ruminate, and as it were, often to ●hew the cud of that word thou hearest, as at the mouth of God: and because we are naturally all flow to hear what we should hear, and our minds very hard to retain the good things proceeding out of the mouth of God; we are to pray, and humbly to petition the Lord of life, to turn the word heard, to the savour of life, unto our eternally life, it ought to be our continual study; yea, above all our worldly cares and occasions, to meditate of the word we have heard, that it slip not out of our minds; it is a jewel which we shall hardly keep, unless we lay it up in our hearts, for the enemy goeth about to steal it out of our hearts, by many carnal delights and vanities: It is the seed sown, to bring forth good fruit, we must beware that we admit no tars, cockle, or darnel to grow up therewith, sin and iniquity: let it fructify in goodness, and pray that the grace of God, watering our hearts, may keep down the weeds of sin, and fructify the good fruits of righteousness, to make us holy, and of upright conversation before God and men. God hath made a promise to the faithfully praying, to send his holy Spirit to help our infirmities. And to this end use this Prayer following, or some to the like purpose, whensoever thou hearest the Word preached, it shall much confirm thee in a godly desire to hear and practise; and thou thereby shalt find comfort in all thy ways. A Prayer to be said after the hearing of a Sermon. MOst bountiful, and most loving Lord God, the giver of all good things, feeder, releever, & preserver of our souls and bodies: I yield thee most humble and most hearty thanks, for that thou at this time hast so lovingly and Fatherly revealed unto us thy will, out of thy word, and ha●● made our fainting souls partakers of that celestial and blessed Manna, thy saving word. Good Father, as thou hast plentifully now fed us with the milk of thy sacred word, give it, Lord, a relieving and nourishing power, to refresh and strengthen our souls, to walk before thee, in lively and acceptable obedience, and a sanctified conversation. Grant that the word now sown in our ears, may take deep root in our hearts, and bring forth fruit manifold: Let not the envious man prevail in casting in amongst thy good seed, the cockle, tars, and weeds of sin and iniquity, to the perverting or preventing of our new obedience. Let not the thorny cares of this world trouble and choke, nor the vanities of our corrupt minds vinder the growth of this saving seed in our hearts. Let not the scorching Sun of over heavin afflictions cause this fruit of salvation to wither: but water it, Lord, with the continual dew of thy holy Spirit; & as our unfruitful and harren hearts shall grow weak, wanting this lively food, supply it, Lord, from time to time, by the preaching of thy word: and give us diligent ears, and observing hearts at all times: and grant that we be not hearers only, but doers of thy will. And for that our hearts are hard to conceive, open our understandings: and for that our memories are short, and unable to retain the saving word, give us hearts of continual holy meditation, that we may be ever chewing the cud of that heavenly food, and so digest the same, that it may more & more strengthen our faith unto salvation. And let the words, O Lord, which we have now and formerly heard, never return in vain, but work that holy effect, for which thou hast appointed it, namely, the increase and confirmation of our faith in thee, obedience, repentance, and newness of life, that we ever more and more hungering and thirsting for this sweet and saving food, may at length be made able to live in all holy and spotless conversation, before thee our heavenly Father, and endeavour with all holy alacrity and joyfulness, to take the advantage of all opportunities, to hear thee to speak unto us, to follow and perform what thou commandest, and to shun, and with carefulness to avoid what thou forbiddest. Let nothing hinder us, Lord, from a loving desire to repair unto thy house, to refresh our souls with the bread of heaven: and let us not covet to be seen of men, only hearers, but found and allowed of thee, doers of thy will. Grant this, Lord, for thy Christ's sake. Amen. Lord increase our faith. A MOTIVE TO A Prayer to be said against malicious adversaries. FOr as much as the holy Ghost testifieth that our Saviour Christ jesus had his enemies, he living in all holiness, integrity, and innocency: should we, mortal sinners, corrupt, and many ways transgressing wretches, think much to be hated, maligned, envied, and persecuted of men; or doth any man think, that if he do as his Master hath commanded, he shall not find the same measure, that his Master found, who himself did, what he would we should do, and was only envied for his well-doing? Happy is that man, that procureth enemies by his godly conversation; for it is certain, they that hate him for his sincerity, are not his, but God's enemies also. But to draw men to hate us for our vices, their hatred is rather 〈◊〉 virtue commendable, than a fault reprovable: for it tendeth not unto the hurt of our bodies, but the reformation of our lives: and as we shall begin to incline to godliness, so will the hatred of the godly turn into love. And though Satan then step in, to encounter us with his malignant ministers, there is no cause to fear: for thought thousands compass us about to devour us, there shall be more with us, then with them, & five shall chase an hundred, and an hundred put ten thousand to flight; The Lord shall cause thine enemies, that rise against thee, to fall before thy face: 〈◊〉 he made the enemies of jacob to fear him; for he feared God God sometimes punisheth the enemies of his children by other means, then by them to whom they are enemies; as he gave the enemies of Lot into Abraham's hands: if we obey the Lord, he will persecute them that covet to persecute us, though we be silent, and desire no revenge; Vengeance is the Lords, and he will reward. There is no greater revenge to be offered against an enemy, then to leave him to God's revenge, and to live in the presence of the enemy so, as he can take no exceptions against our conversation, upright before God and men: it breeds a terror in a tyrannous adversary, to see him, whom he hateth, to live in the fear of God: furious Saul was a●●aid of David, because he saw the Lord was with him. If we could truly judge of God's purpose, in sending us enemies, we should never be so disquieted at their practices against us, whether they threaten to kill us, as Saul did David, and the soldiers Paul, and jesabel ●liah, or whether they vex us at the Law unjustly, or slander us maliciously, or work any other mischief against us treacherously: if we fear God, and rest upon his providence, he shall turn all their devices to our good, as he did the envy of Ioseph● brethren: joseph was condemned for an Adulterer, Daniel for a Rebel, job for an Hypocrite, and Christ our Saviour, for a Malefactor. And how did God work for these? joseph was freed and exalted, Daniel cleared and justified, job restored & approved; though Christ were condemned for us, he was glorified, and shall glorify us. Enemies are most necessary evils, as a man may term them: evil in themselves, yet necessary for us: we know that an enemy desires to hear, or see, or find some reproachful blemish in him, whom he loveth not, and to that end will observe, and mark our conversations, and will solicit others to pry into our ways, to the end he may bring us into slander. But the man that is wise, as a Serpent, will seek also to be innocent as a Dove, knowing that he walks in the light, and his enemies are ever attending on his ways in covert. It therefore concerns us much, to consider how we walk before men, much more how we stray before our enemies: and because it is not in our power, to walk before God or men, & to be upright, the first and principal thing for which we ought to pray, is, for the grace of God, to live an upright life, that our enemy the devil have no advantage against us. So shall our corporal enemies be enforced to be silent: and having cleansed and conformed our conversation to a righteous course, than our prayers to God for delivery against our enemies, will be truly available: for than will he take our cause into his own hand, and he will be our buckler, sword, and defence, and we shall be safe under the shadow of his wings, especially if we seek according to the rule of Christ, to do them good, that seek to do us hurt: for it is the part of a true Christian, to seek atonement even with his enemies. And as the Wiseman counseleth, If he that hateth thee be hungry, give him bread; Christ commands the same. So mayest thou overcome him, and so win him, that his own conscience shall move him to turn his hatred into love, or else shalt thou heap coals of wrath on his head, and God shall have respect to thine offering, and accept thy prayers. Use therefore this prayer following, or some to 〈◊〉 purpose, and God shall work for thee, and turn all enmity of men and Satan to thy good. A Prayer against enemies. LOrd, look down in mercik from heaven upon me, mark and consider mine enemies, what they are, and how many that lay wait to do me hurt. Many 〈◊〉 there is no help for me in thee So proud and malicious are they, th' 〈…〉 they forget that thou art God, who defendest the poor and oppressed that call upon thee. They remember that thou ●ittest a righteous Judge, to judge thy people with equity: how thou crushest the enemies of thy people, as an earthen pot, with a rod of iron. Lord, let them know that th●● art God, 〈◊〉 thy delivery of me out of th' 〈…〉 〈◊〉. They are too strong for 〈◊〉 too wise and politic, to● too malicious: for, Lord, thou knowest I would gladly be at peace with them, but when I seek it, they 〈◊〉 the more insolent, and the read 〈…〉 to oppress me: And therefore I appeal unto thee for succour, to whom salvation belougeth. Lead me, and direct my ways aright, O Lord, because of mine enemies, deliver me from them, and save me for thy mercy's sake. O Lord my God, I trust in thee, save me from mine enemies, and deliver me, lest they devour me: lift up thyself on my side against their malicious furi●: let their malice come to an end, let their snares be broken, let their devices come to nought, and their policies whereby they plot my hurt, become foolishness, and turn to their own shame. Maintain thou, Lord, my right, and my cause, for thou art set in the throne, and judgest right; yet deal not with me according to my sins. But to mine adversaries what offence have I committed, I know not, yet would I be reconciled, and live at peace. But if thou have raised them up to try me, Lord, give me strength and patience, and then let them rage and swell, for I know thou hast limited their power, they cannot do what they list; and therefore I will not fear what they can do unto me; they may rail, as Shem did on David, they may seek my life, as jesabel did the life of Eliah, and as Saul did the life of David, they may vow not to eat nor drink, until they have done me some mischief: but thou hast a ring in their nostrils, thou hast bound them within the compass of thine 〈◊〉 will and power: keep them 〈◊〉, lest they prevail against me, and say thou art not able to deliver 〈◊〉 out of their hands; as they said reproachfully of thee, touching th● dearest Son, Let him deliver him if he will have him. Oh save me, 〈◊〉 deliver me in that thy Son, from the power of this malicious generation. Thou hast ever been, 〈◊〉 yet art my strength, my defence, and my salvation, therefore shall 〈◊〉 not much be moved at their contentions; but under the shadow of the wings will I rejoice. Teach 〈◊〉 thy way, O Lord, and I shall walk in thy truth; knit my heart 〈◊〉 thee, and I will fear thy 〈◊〉. So shall mine enemy's 〈◊〉 put to 〈◊〉lence: they watch over my way 〈…〉 and covet to catch me in my sins, and lay baits to allure me to the breach of a good conscience, that they may colour their hatred with the seeming desire of sincerity. But thou knowest me and them, I cannot justify mine integrity before thee, for I am a man full of infirmities: but these men I have not offended, therefore judge between me and them, and leave me not in their power, nor in me a revenging spirit, but rather that I may covet to do them good, that if they will not be heartily reconciled, the coals of thy displeasure fall on their 〈◊〉 ●ates. And my soul shall rejoice in thee, yea, I shall rejoice in thy salvation: I shall praise thy name, who hast delivered me from him that is too mighty for me. And let not mine enemies, Lord, vuiustly rejoice over me; let them never say in their hearts, nor see the day wherein they may truly imagine, or say that they have prevailed against me. So shall my tongue utter thy righteousness, and praise thy goodness, thy providence & mercies, while I have any being. Which grant, Lord, for thy dear sons sake, my only Mediator. Amen. Lord increase my faith, and defend me from mine enemies. A MOTIVE TO A Prayer to be said of every true Christian, for the Ministers and Preachers of the word of God. IF men did duly and religiously consider, what a blessing it is to have the word of God sincerely preached unto them, they would be more thankful to God for them, who are as the conduit pipes, to bring and convey the water of life unto them, the glad tidings of peace, and reconciliation with God in Christ. Men naturally love them that give them corporal food and necessaries, they dearly esteem and reverence the Nurses and Eoster-fathers', that yield them but things to strengthen and maintain their natural lives: and the Physicians, by whose art and industry, they persuade themselves to have received health for their bodies. And is it not much to be admired, that men receiving the nourishment and vital strength of their better part, the soul, should so little regard the means, by whom they receive it? the Ministers of the word of Salvation, the Gospel of Christ? Many will protest they love Christ, and yet the contrary appeareth, when they not only regard not, but despise his Ministers, whom he hath sent as Ambassadors of his will? We beseech you, brethren (saith Saint Paul to the Thessalonians) that ye have the Ministers of God in singular love for their works sake. We should love all men, and pray for all men; how much more for them that lead us to the well of life? The same Saint Paul willeth the Ephesians, not only to pray in an ordinary manner, but in the Spirit, with perseverance and watchfulness, even for him, that utterance might be given unto him, and that he might open his mouth boldly, to publish the secret of the Gospel. And are we less bound to pray for them that have the Spiritual charge over us, the care and cure of our souls, that they may be able to deliver the Word sincerely, to open their mouths boldly to our edification and consolation in Christ? And that they, namely, the Ministers, may be delivered from unreasonable and evil men? for we know that Christ & Antichrist, Truth and Falsehood, Christ and Satan cannot stand together. And he that preacheth the word truly, is the means to bring men out of darkness to light, from sin to sanctity, from Satan to Christ. And therefore Satan will ever oppose himself, and instigate evil men to encounter, scandalise, and persecute such as are truest, and most painful labourers in Gods Spiritual harvest; whereby it cometh to pass, that the word of God is oftentimes hindered, the Church of Christ diminished, Ignorance increased, Religion despised, Vice advanced, Faith decreased, Obedience to God neglected, and Truth among men merely abandoned and contemned. And all this, where Prophesying & Preaching fail. God giveth not to man a more special blessing in earth, than the preaching of the word, which is as the net to catch men: there were three thousand men so catched at the first preaching of Peter: and by his continuance in that spiritual fishing, there were caught five thousand persons out of the snare of Satan. Let all men, therefore, love & pray for them that thus fish to save the souls of men, that have the oversight and rule over them: they are the watch men of Christ; and whoso loves Christ the Master and Lord, cannot but love his Ministers, and pray for them, not only as brethren, but as men appointed by Corist, to direct them the way of salvation. And let no man think it is not their duty to pray for them, because they are appointed and ought to pray for others, and not others for them, as some profanely affirm. It is a needful and required duty, to pray one for another, especially for the Ministers, who are, or aught to be as God's mouth unto us, to teach us his will; as God's hand to support us by spiritual counsel; as God's eye to observe our ways, and as God's Ministers to reprove us of sin, and to pronounce pardon in Christ to the truly penitent. Pray therefore for them, that the gifts of the holy Ghost may abound in them, that men seeing their good works, may glorify God, our, & their Father which is in heaven. A Prayer to be said for the Ministers of God's word. GRacious and merciful, O Lord our God, art thou in all thy ways and works towards men, and in nothing more gracious then in thy word preached unto us; whereby thou dost open and reveal unto us the mystery of our salvation, according to thy good pleasure in Christ our Lord. Thou teachest us heavenly wisdom in earth, by thy holy Spirit given unto men, whom thou dost set apart to that holy function, as men chosen to win men to thee. And for as much as neither thy beloved Saints, Peter, nor john, nor Paul, could preach or prophecy before they were sent; neither were they sent, before they were sanctified: Sanctify and send forth, Lord, worthy Labourers into thine harvest, and sanctify and bless them, whom thou hast sent, with such spiritual gifts and graces, as may enable them to be instant in season and out of season, that they may winue many unto thee. enlighten their hearts with the light of true knowledge: Touch their tongues with the coal from thine Altar, that their lips may preserve knowledge, and in their hearts may be true zeal, that they may still call upon thy children to walk in the light of thy truth. And as thou didst send down upon thine Apostles the holy Ghost in fiery tongues to teach them: so instill into the hearts of all thy Ministers, Preachers of thy word, the fire of true zeal, & a godly boldness to speak thy truth without respect of persons, not to flatter the wicked, nor to spare the rebuking of sin: and let them comfort the weak hearted: let them be able to bring them that err, into the right way, that they may convert & live, that they may believe & live: for Faith cometh by hearing, and hearing by the preaching of thy word. Let therefore the beautiful fruit of them plentifully appear amongst us, that bring glad tidings of peace which then, the glad tidings of our salvation. And let them speak nothing, but as thy word teacheth them, that they may be found good disposers of thy graces. Let their conversations be upright before thee: let them be as lights set on a hill, that they may teach as well by the example of their own lives, as by preaching thy Word: that thou in all things mayest be glorified, through jesus Christ, to whom is praise and dominion, for ever and ever. Amen. Lord increase our faith. A MOTIVE TO A Prayer for the Church Universal. THe Church which S. Paul calleth the House of God, 1. Tim. 3. 15. is the Congregation of the faithful dispersed throughout the world; and in regard of the universality thereof, is called the Church Catholic. Of which Universality are many and several societies, distinct by place, united by faith. And every several company professing one and the same truth, confessing one and the same faith, and holding one and the same form of administration of the Sacraments, are one entire body, which body is the universal Church, whereof Christ is the head: one Spouse, whereof Christ is the husband. He hath begotten this dispersed congregation by virtue of his word, and made them one by the unity of his Spirit: By which Spirit the Fathers believed in Christ before the came in the flesh, and were of the same mystical body, whereof we that believe his word, being come, are also members, and whereof Christ jesus hath been, is, and shall be the everlasting head. The parable of the Sour, which Christ propounded, Matth. 13. 24. showeth by the evil seed mixed with the good, that this Church shall never be free from offences both in doctrine and manners, until the day of the fina 〈…〉 harvest; when this holy Congregation, as good corn, shall be gathered into the celestial garner: and the wicked and unclean shall be cast off into utter darkness. And therefore are the faithful to arm themselves with patience, and to undergo with constancy the offences of the contrarily minded: for therefore is the Church of Christ called a Church Militant, because it is still exercised with enemies, whom we are to resist, and encounter with the weapons of the Spirit. The contrary also are called a Church, but a malignant Church: a Church full of vanity and profaneness, sin, Schisms, Hypocrites and Reprobates: Who also encounter and exercise the Church Militant, with spiritual weapons, the weapons of iniquity, whose head is Satan, the Red Dragon, the man of sin, the son of perdition, Antichrist. So that Bethel, the house of God, hath continual war with Bethaven, the house of the Devil; Sanctity with Sin; Truth with Falsehood; Light with darkness; Christ in his members, with Satan and his adherents; heavenly holiness, with spiritual wickedness, Ephes. 6. 12. Zechar. 3. 1. 2. The Church of Christ being thus continually assailed, hath only refuge in danger, to her head Christ jesus, who hath promised, not only to send the Comforter, to teach us all things, but to defend us, and to be with us to the end of the world, Matth. 28. 20. And as he hath thus promised unto the body, so is he ever with every member: & where two or three be gathered together in the name of that one head, he will be there in the midst of them: and therefore it doth not only behove every Christian, to be continually watchful against these many and malignant adversaries, spiritual enemies: but to power forth continual supplications to God the Father in his Son, by the Spirit, not for himself only: but for the whole, & every part of this Catholic congregation, that he will defend us, aswell from enemies, threatening outward persecution, as working inward tentation. And it much importeth the Church in general, and every member of the same, to seek, and daily to pray for the reformation of the corruptions cast into the field of the Gospel, by that wicked one, which doth not only spring up among, but choketh, and hindereth the growth of the good seed of sincerity, by the errors of doctrine, and works of wickedness. And therefore doth the heavenly husbandman threaten the extirpation even of the good seed that he hath sown, and to leave the ground unto the weeds of sin and vanity whereunto it is especially inclined: to deprive it altogether of the manurance of his word, and never again to water it with the dew of his holy Spirit, lest therefore, that he suffer strangers, Satan and his ministers to break down the hedges of our religious profession, and holy practice of obedience, & the wild beasts of the field (sins of all sorts) to root up, and devour the fruits of our holy conversations, and lest he should take away, or break the sta●●e of our spiritual strength, the food of our souls: Let us be stirred up, to pray unto our head Christ jesus for grace, and that he will still preserve, maintain and defend, what his right hand hath planted. A Prayer for the Universal Church, and for every member of the same, fit to be often said of every Christian. ALmighty Lord God, the fountain of all goodness, the creator of all men, who in jesus Christ thy Son, hast redeemed them that were captives, recalled & brought home them that estrayed, received and embraced them again that were run from thee, and saved them that were lost: Look now upon them whom thou hast chosen, and behold in mercy whom thou hast redeemed: and as thou hast in thine own free mercy, favour and love, gathered unto thyself, and set apart for thy service, a remnant out of the whole number of mankind, a peculiar company, and hast vouchsafed to make them of many, one sanctified body, all by the merits of thy son, in whom they are adopted, and made heirs of heaven, in whom they live, move and have their spiritual and heavenly being: So, Lord, be thou still their succour, their shield, buckler, and everlasting defence: thou hast vouchsafed (good Father) to set apart this elected and small company, for thine own sacred service in this mortal life, calling them by the voice of thy word, sounding through all parts of the universal world, and by the inspiration of that holy comforter, left unto thy children by promise, hast taught them that wisdom, that is far about the wisdom of the wisest mortal man, & endowed them with that sanctified integrity, that far exceedeth the sincerity of the best qualified carnal man, and hast thyself promised to continue with them by thy spirit to the end of the world, lest they should, through overmuch heaviness and affliction, perish in the way of their pilgrimage: Some thou hast released of their warfare, some, the more to testify unto the world, their faith and constant assurance of thine eternal love and providence over them, sufferest to fall into the hands of them that could but kill their bodies, their souls being safe in thy protection, and have in part received their reward in heaven, having escaped the presenters hands: Some thou hast called by a natural dissolution, elected, redeemed, sanctified, and in part glorified. And as yet, good Father, there is a small dispersed remnant, which have not finished their warfare, but are still encountered with Satan, with sin, and with their own corruptions, and still afflicted, persecuted, and distressed: be near unto them according to thy word, assist them by thy grace, enlighten them, teach them, and be evermore their defence: and as successively from age to age, the end of days, there shall be an increase of people: So let thy Gospel continually propagate, and beget new children unto thyself, and let not the light of thy word decline, but rather shine daily, more and more clearly. Let not the power thereof diminish, nor the sound thereof cease, until it have gained and completed the number of all that shall be saved. Send forth godly and painful labourers, that they may be instant in season and out of season, give them power to bend down the power of sin, to stay the violent currant of backessiding, and Apostasy. Send forth thy word into all lands, let all nations hear it, and all tongues profess it: where thou hast planted it already, water it with the continual showers of thy grace: where it is not yet sown, let it fall & fructify: where it hath been sown, and is withered, renew the lively spring thereof: continue, increase, & beget more & more children unto thyself through all parts of the world through thy word. And although we be fallen into the last & most declining age, and as it were into the period of time: wherein (as thou hast foreshowed) sin increaseth, godliness diminisheth, holy zeal waxeth weak, love becomes cold, and counterfeit, and thy saving word become of none effect among many: yet forget not to be good unto thy chosen, leave not thy Saints unto the spoiler, rather, shorten these days of sin, lest that the increase of ungodliness seduce even the righteous, and they perish also by straying from the way of life. Lord increase our faith. Another Prayer for the Universal Church in the time of affliction or persecution. MOst gracious Father, as thou hast showed thyself in former times a most powerful protector of thy Church, ever since the propagation thereof, and by thy holy spirit hast conserved it in the unity of thy spirit, in a constant & true profession of thy word, in a bold and sincere confessing of Christ, the head of that sanctified body, even when persecution unto death raged and tyrannised most: Be still mindful of the same thy little flock: feed it still with thy word, defend it still with thy mighty hand, guide it ever with thy holy spirit, and evermore preserve it as the vine, which thine own right hand hath planted. Gather together thy sheep scattered upon so many mountains: let not the wolves seize upon thy tender lambs, to tear them in pieces while there is none to help. Let not the subtle foxes bewitch them with a false religion. Let not the wild Bo●e of Antichristian persecution devour them: Let not Satan, nor sin prevail against them. But as thou hast promised, let thy Church, and every member of the same, be as Mount Zion, that shall never be moved: let them stand fast for ever. Let them flourish in all faith and obedience, as trees planted by the rivers, and bring forth fruits of religion, & true pity abundantly: compass them with armies of thine Angels, as thou didst compass Elisha with horses and chariots of fire: and as the mountains compass jerusalem: So let thy prevailing power compass them about: Suffer none, O Lord, to do them violence: but if in thy wisdom thou thinkest meet to make any member of thy Church, a witness of thy truth, give him the spirit of true understanding of thy word, faith and constancy to embrace what measure of affliction or persecution thou shalt think fit to lay upon him for the same: forsake him not, O Lord, in his trials, nor lay no more upon him, than it may please thee to give him power to endure. Make thy children, O Lord, strong, and then cannot the threats of the cruelest Tyrants dismay thy outwardly weakest witnesses, from undergoing the extremest passion of martyrdom. O fortify all them whom thou hast appointed to any kind of torment, for the testimony of the truth of the Gospel of jesus Christ. Season them so with the assurance of their future glory, that they fly not, nor start back for fear of whatsoever torture thine enemies may threaten or execute. The least of which, not being assisted and made easy, by thy all-shining countenance upon the soul of the persecuted, cannot but dismay him, and dismaying, make him faint, and fainting, make him fall, and so to deny thee. Look down therefore, O Lord, upon, and visit all thine afflicted members, protect them from secret conspiracies, open practices, and violent incursions, plotted by Satan and Antichrist, and attempted by their bewitched instruments, by whom thy Church and the members thereof and daily afflicted, and endangered▪ Take thou, we humbly beseech thee, our defence into thine own hands: Stop the breach, which the enemy hath made. Maintain, Lord, thine own word, protect and keep thine own people: convert, revert, or confound them that fight against thee, by word or sword, and fight against them that fight against thee in thy members, that thou mayest be glorified, thy Church increased, and every member of the same everlastingly comforted in Christ their head. Be it so, good Father. Amen. Lord increase our faith. Another short Prayer for the prosperity of the Church and government thereof. GOd Father in jesus Christ, look down from heaven upon, and visit the vi●e; which thy right hand hath planted; Send labourers into thy vineyard, that they may so prune it, and dress it, that it may branch, and bear plentifully good fruit: Suffer n● loiterers or idle persons in stead of labourers, to enter into, or undertake to husband this vine: Let no profane person have any superintendency within the same: But let the holy, the faithful, the diligent industrious, and such 〈◊〉 have care to advance thy Gospel and glory, to instruct, to exhort, to improve, rebuke, and to be instant in season and out of season, be established overseers in this vineyard: By whose watching and work, all the branches may be so succoured, and carried upward, as they may not cease growing, until they mount up unto the perfection of spiritual knowledge, and practise of all piety, and finwall obedience; and consequently became members of that celestial jerusalem. Send, Lord, such watchmen to keep thy vine, as by the sword of the spirit, may be able to encounter and keep out, expulse, abandon, and drive away all hurtful and profane beasts, all Swinelike drunkards, all Lion-like furious, and Wolfelike denouring and ravening persons, all Camelionlike Hypocrites, all Leopardlike spotted Professors, and all foxlike crafty devisors of, and engineers to new and false doctrines, which the Gospel of thy Son Christ jesus warranteth not. Let only the meek sheep, and humble lambs, the truly religious and holy, be evermore governors, and the governed in this heavenly Vineyard, thy Church. And although no visible Congregation can be without these hidden and dangerous members, known only to thyself: confirm the faith of every child of thine, that they may be more and more enlightened & confirmed in their hope, through a sound and sincere profession of thy truth, never to be removed unto the end. Amen. Lord increase our faith. A MOTIVE TO A Prayer to be said for the King's Majesty. WHen God had caused to be divided the land of Canaan into parts, according to the Twelve tribes of Israel, he substituted (as under, and in the name of himself) first Judges, and after Kings, to govern the●, whereof some were virtuous; religious, and fearing God, and they defended the truth of God, & protecte● his Church under them. Some wero● dolaters, perturbers of the Church 〈◊〉 God, and Tyrants. The first respecting the laws of God, and good of his Church, made the laws of God the pattern of their governments. The second, either not knowing God, or knowing him, did not honour him as God, but fell from the living God themselves, and caused the people to fall likewise from God to Idols: thereby highly incensing God to indignation against them, who grievously punished them with their Kings. David, josiah, Hezekiah, Asa, and jeboshaphat, were Kings that feared God, 1. King. 15. 12. 2. Chron. 17. 3. These did God advance to comfort his children, by the free use of his word, and to defend them from the adversaries hand, 2. Chron. 1. 11. Contrarily, he setteth up tyrants, for the punishment of a rebellious people; as Nehemiah complaineth, Nehem. 9 37. Manasses made the streets of jerusalem to swim with the blood of his religious subjects. Good, and gracious Princes are as defensive walls unto a people, against the rage and violence of enemies, such as of whom David speaketh, Psal. 47. 9 Gebal, and Ammo●, and Amal●●h, the Philiflims, the inhabitants of tire, and such like conspiratora against, and oppressors of the children of God, that stick not to say, Come, and let us cut them off from being a nation, Psal. 68 4. 7. David complained in his time, that the kings of the earth did band themselves, and Princes assenibled together against the Lord, and against his people: and hath it not been seen in our days, that mighty potentates have conspired against Gods anointed, and us? And that secret treacheries have been coined, to endanger the peace and safety of prince and people? And hath not that God, that delivered David from Saul, delivered us from them that rose up against us? And shall we think, that the public and private petitions, which the godly have made for their Sovereigns, hath not much prevailed, to prevent the dangers which have been, even at the point of execution? Let us therefore never forget his goodness, but so much the more become instant suppliants unto that great King of kings, that he will bless, preserve, protect, and defend his most excellent Majestic, whose virtues shine to the glory of the kingdom, his integrity, learning & religious constancy admired: were he a tyrant, we ought to pray for his prosperity: how much more, being most graciously loving unto his subjects, ought we to intercede for him to God, according to the precept of the Apostle, 2. Tim. 1. 2. where he chargeth that all men should pray for kings, who are appointed by God? Let us therefore pray for his health, wealth, peace, prosperity and safety: that we likewise, in and by him, may still, as we now do, partake of thos● excellent blessings, peace, plenty, and the free use of the Gospel of Christ. And as David prayed, that the counsel of Athithophel might be made foolishness: So let every one of us pray, that God will destroy all the devices of such as seek or wish the hurt of his Majesty, the disturbance of his Church, or Commonweal: and to that end, let this prayer following, or some to the like purpose, be often used. A Prayer and thanksgiving for the King's Majesty, to be often used of every good subject. O Mighty and everliving Lord God, who dwellest in the most glorious heavens, in greatness and glory, whose wonderful and unresistible power protecteth those that fear thee, and confoundest the strongest & mightiest princes that rise up against thee. Thou afflictest the subjects of rebellious princes, and comfortest those that are conformable unto thy will, kings, and people: 〈◊〉 cannot forget how the multitude of thy mercies did compass us abo●● on every ●ide, in the days of thy late chosen Elizabeth, under wh●● thou gavest us peace, plenty, 〈◊〉 above all, the use of thy sacred word, the staff and strength of our souls, which hath the promise of all kinds of blessings, which 〈◊〉 enjoyed until her translation fro● us unto thee. At what time (a● thou Lord well knowest) such was our general fear of peril to have succeeded her departure, as the wisest of our Ancients became doubtful what would be the success of the succession: yet far beyond our imaginations, but far more beyond our deserts, thou (forgetting our sins) rememberdst thy mercies: Insomuch, as although thou tookest from us a most worthy. De 〈…〉, yet thou hast in her stead given us in thy providence, a josiah most worthy, who still leadeth us thy people through the wilderness of many spiritual dangers, towards mount Zion, the holy hill of assurance of salvation, through Christ thy Son, and laboureth, through a holy zeal, to bring them that err from thy truth, into the way that leadeth unto eternal life; to reconcile the obstinate, and to confirm the weak: So that we cannot but acknowledge, that indeed, thy mercies are infinite towards us, in him. O, that men would therefore praise thy name, for thy goodness, and for thy blessings bestowed upon us, the most unworthy amongst the children of men. Lord, we confess, that among all thy mercies and miracles, there is none more admired in the world, then is thy goodness and love towards us, (howsoever unworthy) in keeping us, notwithstanding so many Antichristian stratagems, under thine own protection, continuing to us the light of thy sacred truth, that shineth amongst us more bright the● the 〈…〉 nne in her strength: As if th●● hadst a more special respect unto us th●● to any other nation, 〈◊〉 thine own dearest and peculiar people. Thou hast anointed unto us a religious ●ing, to watch 〈…〉 ver us, to nourish us with the 〈…〉 ilke of thy saving word, and hast not permitted a stranger from thy truth to intrude upon us: But with the sword of the spirit, hast hitherunto guarded us, from the entry of foreign Potentates, enemies unto thy Gospel. Enlarge therefore, good Father, thy gift of wisdom and power, unto thi●● own peculiar choice. james thi●● Anointed, that he may be watchful to observe, and powerful to withstand the enemies of thy truth, abroad and at home. Let no Achitophel be near his person, nor any sinister counsel be heard, or malicious hand be lifted up against him. Be a Father of mercy unto him, and to his seed, that under thee, he and they that have and shall proceed from his or the loins of them that proceed from him, may be fathers, and furtherers of many comforts to thy Church for ever. Take him not from us, as thou hast taken our neighbour kings, though our sins deserve it, and have already made a dangerous breach in that Royal stock: wherein, under thee, our hope of happiness dependeth much. And therefore, Lord, deprive us not of him (nor any of his issue) in thine anger, who brought us peace after peace, and is as David unto us, a man chosen after thine own 〈…〉 ve kindness, to rule us, 〈◊〉 to continue us in the rules of right religion, a blessing above blessings. Give us not ●uer therefore, unto the will of his, and ours, and thine own enemies, who under the counterfeit colour of the name and cause of Christ, seek to persecute Christ himself in his members, falsely persuading themselves, that the murdering of Princes, and massacring of people, is a sacrifice acceptable to thee, and a mark of Catholic religion. How it had fared with us, the king and people, if thou hadst permitted that plot of confusion, lately practised, to have prevailed, thou knowest. Thy chosen Israel wanting a king, all people did what they listed. If then Lord, they had deprived thine English Israel; of King, Counsel, Bishops; judges and Chief men of the land, what could have succeeded, but universal confusion? We confess thy power and providence, to ●e absolute, and couldst have raised and restored others for thine own glory: But our sins deserving the first, could not be worthily seconded by the latter: but that Antichrist would have reinvested himself, where now Christ jesus is unto us, all in all. Blessed be thy name, O Lord, whose eye beheld, and whose, providence prevented them, and whose arm, as with a rod of iron, broke the actors in pieces like a potter's vessel. To thee therefore, most loving Lord God, to thy Son Christ, and to the holy Ghost, be praise for ever. Amen. Lord increase our faith, and evermore preserve thy servant our King. A short thanksgiving, and prayer for the King's preservation. Dear Father, infinite in power towards us, give us hearts to remember, with thankfulness, thy too much forgotten goodness, in so mercifully defending our King, and us thy people, from many dangers. And forget not, Lord, how the wicked still study the means to effect that, which thou in mercy didst then prevent. Consider how they secretly thirst for the blood of thine Anointed, and of his most worthy branches likely to prove powerful protectors of thy truth, and consequently long for the confusion of thy people. It sufficeth that thou seest it: but it sufficeth not for us, to have the words, and not to use the works of assurance of thy protection. And therefore, we humbly pray thee, gracious Lord God, & most loving father, to pardon our sins, which are the greatest adversaries that can rise up against us. Thou sendest good and religious kings to a people, from whom thou expectest the fruits of holy obedience. But if they wax cold in profession, and slack in practising thy revealed will, thou takest their godly, 〈◊〉 religious and loving kings from them: and in stead sendest them Tyrants, merciless, and irreligious princes: & neither the wisdom, nor power of man can prevail: where thou art a party in the judgement. Wherefore, loving Father, as th●● hast furnished the heart of james thy servant our King with heavenly wisdom, furnish our hearts with true obedience, to follow thy will revealed in thy word: that so our obedience, beginning towards thy Majesty, may appear, and work more and more in our continual thankfulness unto thee 〈◊〉 him, and our love and true loyalty to him, that thy word may still prevail with us, & remain amongst us, and we evermore abide constant in thee: that howsoever enemy's rage, whatsoever evil counsel they take, we may be either still free in thee protected by thy hand, or may with patience undergo thy fatherly trial, knowing that all things work together for the best, to them that love thee, and are chosen of thy purpose, in him, by whose merits, both he, our king, and we thine, and his people, have received the promise, that thou wilt never fail us, nor forsake us. Lord increase our faith. A most pi●●ie and pathetical Prayer for the King, and overthrow of Antichristian religion, and enemies of the truth. Bless LORD, and graciously defend and preserve our King, look urn him, as thou didst upon David, chosen after thine own heart. Lead him by thine own right hand, in all his ways, that he may lead us thy people unto thy holy Sanctuary. Give him a rejoicing heart to see his subjects ready to resort unto thy holy Temple, receiving thy blessed Sacraments, and faithfully serving thy sacred Majesty, by his religious example. Let him ever be instant to call upon, stir up, and incite the Ministers of thy word, that they be instant in sounding the trumpet of thy word unto thy people, that sin may be weakened, & obedience to thee increased, that mercy and truth may meet together, and righteousness and peace may kiss each other. Give him evermore a prevailing power, to bring to nought, or weaken the power of Idolatry and superstition within his Kingdoms, and to further & construie the sincere service of thee: let him never cease, O Lord, until he have banished, or fully reform the Favourites of Antichrist, namely, such as have the mark of that Beast in their foreheads, or in their hands, whose names are not written in the book of Life. Give him, Lord, an eye to find them out, and a right resolution to abandon them, without respect of persons, together with all flatterers, and Hypocrites: And bless unto him godly, wise, religious and faithful Counsellors: and as thou hast given him a sword and Sceptre: let him truly and valorously use them, to the cutting off of all the dangerous branches of sin and impiety, and all the enormities of thy Church and Common. weal, and to the defence of the godly and innocent. Let his person (Lord) be ever in thy protection: keep him as the apple of thine eye: prevent all secret practices and open violence pretended against him. Stand between him and the enemy, and let the hailstones of thy severe judgements fall upon the heads of them that hate him: wound the hairy scalp of all that rise up against him. And in all his occasioned encounters with Antichrist, or any of his adherents, give him joshuahs' prosperous victories, David's zeal, and Elishacs' faith. Discover unto him largely the counsel of thine own will, give him a forward, willing, and constant heart, to effect what thou commandest: and grant that he dismay not more in the overthrow of Antichrist, than joshuah did at the confusion of jerico. Be thou his buckler, whet his sword, bend thou his bow, make ready his arrows upon the string, and let them all, and always be directed by thy providence, to the destruction of his & thine irreconcilable enemies: as was the Sli●● of David against Goliath, so let the. Judgements be against the wicked in the day of battle. Let his Subjects love him: let his enemy's fear and fly him: let all Nations admire his righteous judgements, Princely government, and religious constancy: let them all be moved to follow him, as he delighteth Lord, to follow thee, in truth and equity, to the glory of thy universally admired name, through Christ, in whom let him ever be blessed: And so bless us, Lord, that we may bless thee for him. Amen. Lord increase our faith. A MOTIVE TO A Prayer to be used of such as are of the King's majesties privy Counsel. IF men, of meanest professions be moved by common reason, to seek understanding to manage their own private occasions: how much more ought men of most eminent places, especially Counsellors to Kings, crave wisdom and fitness of God, for so high a calling? How can they consult, devise, deliberate, direct and determine matters of weightiest consequence, without extraordinary gifts of prudence? How can they marshal the care and carriage of him, that hath the care and charge of the government and defence of Kingdoms and people, in peace and war, not only in matters Civil, but Ecclesiastical, Spiritual, and Temporal? Is it a small matter, saith David, to be son in law to a King? So may a man say, Is it a small preferment to be thought a fit man to be of the secret counsel of a King? Many thirst, no doubt, and desire this highest honour, who have not first truly examined their gifts of ableness to discharge the office according to judgement: it is not enough to be a deep Politician, a profound Naturalist; but to be a religious Christian, well seen in the book of God especially, and in the Laws and ordinances of the Kingdom: to be of an upright heart, of a godly conversation: qualified in the virtues divino? the first whereof is to respect God's glory: secondly, the honour of the King, the good of the Church, and weal public, to shine before men in godliness▪ for that ministereth joy & consolation to the good, and terror to the wicked. It is impossible for him to give good counsel to men, that hath not taken counsel before of God, Psal. 33. 10. And therefore, he that seeketh not wisdom, where Solomon found it: let hi● be as wise in human affairs, 〈◊〉 was Achitophel, it will either come to nought, or redound to his own disgrace, to the dishonour of the King, and hurt of the Church or Commonweal. Great happiness than it is to that King and Kingdom, where men of worthy not for their Religion, Prudence, and Integrity, are invested in that most honourable society: and therefore much behoveth it all honourable persons, of that most worthy rank, to commence in humility, and in the fear of God, from whence cannot but proceed that true wisdom and sincerity, which are the truest arguments of the Kings and Subjects happiness and safety. And for that these supernatural gifts no man attaineth unto by chance, art, or carnal means; they are to be sought for by prayer, at the hands of him that freely gives them without remuneration, jam. 1. 5. He than that loveth righteousness, and is in this eminent place, cannot but desire true Wisdom, and that instantly, in regard of the virtues that accompany her: As Soberness, Prudence, Righteousness and Fortitude, Wisd. 8. 7. ornaments of highest honour, to such as are of the secrets of Princes. But fearing lest I should seem to light● candle to give light to the Sun, I crave pardon and patience, only I adventure to insert this among other Motives, not to teach, but by way of well-wishing unto all of that most high and most honourable association, whose wisdom and judgement is a light in the Court, and life of the Kingdom. A Prayer not unfit to be sometimes used of a Counsellor of Estate, as he hath opportunity. O Gracious Lord God, most wise; provident, and loving Father, I acknowledge myself far unworthy of the pl●c● and dignity, whereunto thou i● great mercy hast advanced me, a man of meanest understanding. What am I, O Lord, that th●● shouldest respect me so? That tho● shouldest associate me with the gravest and most prudent, to m 〈…〉 me partaker of the secret counsel of thine Anointed? I know, that wit● thee is wisdom and counsel, mercy and judgement: but I am ignorant, only thou art the Author and fountain of true wisdom, & givest prudence & knowledge abundantly, to them that truly & faithfully ask it of thee, to the end to do good, to execute Justice, to advante thy word, 〈◊〉 love, countenance and defend the true professors of the same: not to seem the more singular in Natural and human policies: But indeed, to be the more able to prevent the evils, which the enemies of thy sacred and saving truth, plot and practise against thy Church, and thine Anointed. And therefore Father all-sufficient, seeing it is thy good pleasure, to put into the heart of thine Anointed, to call me (unworthy) to his Counsel: make 〈◊〉 more worthy, by infussing into me wisdom to advise, judgement to determine, and strength to perform all the godly duties required in my high calling. Make me especially studious in thy wor●, & give 〈◊〉 understanding according unto the same; lest I through ignorance or rashness, should propose, deliberate, or censure any thing to thy dishonour, to the danger or damage of our Sovereign Lord, to the distaste or disturbance of thy Church, or against the peace or profit of the ●●●eale public of the Dominious under the charge of thine Anointed. And above all things, Lord, give me a religious heart, that in a godly and right constant resolution, I may more and more seek the propagation, increase, continuance, and advancement of the Gospel of jesus Christ, and more and more seek to weaken and bring to nought all Idolatry and superstition. Take from me a partial eye, that in respect of persons, I seek not to free the faulty▪ or to discountenance, or condemn the innocent. Give me a loyal heart to my Sovereign: season my love towards him with thy love, that as much as in me lieth, I may ever defend his person, though to the loss of whatsoever is dearest unto me: and that I may seek to discover those that hate him, and endeavour to bring them to their deserved shame and punishment. Lord increase my faith, and mine understanding according to thy word▪ Another short effectual Prayer to be said of a privy Counsellor, fit to be said before consultation. Fructify my heart, O gracious Lord God, with righteousness and sincere judgement, that I may wisely consult, sincerely censure, and judge justly all things, that at any time shall be propounded to mine opinion: for of myself, Lord, I do acknowledge, that I am a man of weak understanding, of a corrupt heart, and ignorant of perfect equity; and therefore▪ I humbly beg knowledge and wisdom of thee. Keep my feet aright in all my ways, & free my hands, and keep them ever clean from gifts, that they cause me not to pervert justice, and wrest sound counsel. Endue me with a merciful heart, and let mine affections be ever such, as may in all things administer true tokens of mine integrity. And for as much as things may diversly fall out to be debated, and determined by us of this high calling, & of so worthy and weighty consequence, as may concern the life and state of Church & Commonweal, and we being but men, not able to fathom by our wisdoms the end of thy secret purposes, nor to sound the depth of thine unsearchable judgements, be pleased to reveal unto us thy will, for the good of thine Anointed, under whom thou hast placed us, that we may accordingly consult and determine; for nothing succeedeth wi●● without thee: and against thee there is neither wisdom, understanding, or counsel that can prevail. Thy Judgements are unsearchable, and thy ways past finding out. Furnish us, therefore, O loving Father, with all graces and virtues necessary, to the performance of out bound duties to thyself, thine Anointed, thy Church, and the Commonweals under the government of our Sovereign Lord, thy servant, through Christ, our wisdom, our Strength, and ou● 〈◊〉 ●eeiner. Lord increase our faith. A MOTIVE TO A Prayer, to be said of every good subject, for the good success of the Counsel Royal. SAint Paul in the first to Timothy, cap. 1. 2. exhorteth all men to make prayers and supplications for kings and men in authority, and yieldeth such a reason to move thereunto, as whosoever wilfully neglecteth the performance of it, cannot be guiltless of a suspicion, that he wisheth not well to the state of the weal public, in seeming indifferent whether it go well or ill with the people, whose prosperity, comfort and security consisteth in the right rule of magistrates government. And therefore, is every Christian bound, by the rule of religious obedience, to pray especially for the King, wherein they cannot omit to pray for his Counsellors of estate, who are (in that they part ache of his secrets, and are of his counsel) a part of the head of that politic body, whereof themselves are members: and he that refuseth to wish well unto, and to pray for the good of the head, whereof himself is a member, is not worthy to partake of the blessings which good members do enjoy, neither peace nor plenty; But as an unprofitable drone, to be expulsed the Hive, that the rest, according to their godly desires, may live and enjoy, in, by, & with the head, true peace, religion and mutual love, the end of all our prayers: for, unless men in most eminent places, be religious, and virtuously qualified (which is the gift of God) it is impossible for King, or Kingdom, Church or Commonweal, to stand sound or secure: and among all that are in authority under the King, none are of so eminet place, as are Counsellors of Estate: none have a more heavy burden, none need more wisdom and integrity than they, for they sway matters of greatest civil importance. And therefore none are more observed, none in deeper danger by the enemies of the King, and Kingdom. Who then will show himself so base, barbarous, or irreligious, as not to afford, among other exercises, some moment of time, to seek at the hands of God, the good of these most honourable persons? namely, that their qualities may correspond their high callings, godliness and honesty: the first implying sincerity in Religion: the second civil carriage in their place, and justice towards men: the first for the good of the Church, the second for the Weal public: with these virtues hath God promised to endue them for his Church's sake, Eccle. 10. 4. And therefore ought ever member of the Common wealth, to pray for them, that Wisdom and Prudence, Faith and judgement, Godliness and Honesty may be given them: for it falleth often, that for the wickedness of a people, good Magistrates become evil; and at the instance of the godly, the evil are made good; for their hearts, their counsels, consultations, and determinations are in God's disposing, for the good or evil of a King and people: examples whereof are many in the Scripture, 2. Chron. 12. 3. 4. 5. and 2. Sam. 10. Therefore to avoid God's judgements and indignation which may befall us, for contemning the counsel of the Apostle: let us pray, not only in public assemblies, but every man in his private closet, in sincere affection among, and above other ordinary Magistrates under his Majesty, for the Counsellors of Estate, that God will bless them with wisdom & counsel from above. Rom. 11. 33. 34. So shall the King be rightly advised, the Church of Christ rightly ordered, and the Commonweal peaceably governed; and all the people shall give glory to God that gives it. A Prayer to be used of every good Subject, for the King's Counsel of Estate. Eternal, and all-knowing God, the fountain of true wisdom and holy counsel, who not only governest the hearts of kings, but dost raise up and provide for them that obey thee, gra●●, wise, and religious counsellors, by whom they consult & determine all things for the maintenance of thy Gospel, & the godly government of 〈◊〉 people committed to their charge. Bless them. O Lord, whom thou hast set in that high place: grant that they may be truly religious, religiously prudent, and prudently grave▪ Me● fearing thee in their hearts. And 〈◊〉, but the rightly wise in thee, whose 〈◊〉 thou hast touched, and 〈◊〉 up with the 〈◊〉 of thy hoholy Spirit, to 〈◊〉 forth all holy of 〈◊〉 〈◊〉 to the 〈◊〉 professors, an● 〈◊〉 of thy 〈◊〉 〈◊〉 〈◊〉, which 〈◊〉 both 〈◊〉 〈◊〉 of true wisdom, and the ●and of Christian obedience. 〈◊〉 them with watchful hearts to foresee, providence to 〈◊〉 〈◊〉 strength and courage to suppress, all dangers proposed, 〈◊〉, 〈◊〉▪ or practised against thine Anointed, thy Church or any superior power, Minister, or member of the same, 〈◊〉, ye●, leave them not unto their 〈◊〉 human policies; but reach them by thy word, holy and heavenly wisdom, to determine and dispose a true and religious course for the safety of Prince and people, whensoever any unaccu 〈◊〉 occasion or danger shall be any way offered. For thou knowest the hidden devices, and covert practices of the enemies of thy truth, who are wiser and more politic in their generations, than the children of light, by transforming themselves into the likeness of Angels, being yet inwardly Satanical, seeking under the colour of religious obedience, to undermine and supplant (if it were possible) the very word of truth itself, the principal defender of the same, and the very elect in Christ, professing it. Make them therefore, good Father, whom thou hast conjoined in counsel unto thine Au●inted, watchful and prudent in their places, wisely to consult, religiously to deliberate, and rightly to determine all things to thy glory, to the preservation of thine Anoiuted, the comfort of thy children, & good of the Commonweal: knowing that the prosperity of all (under thine unsearchable providence) dependeth upon their integrity, prudence, and Christian policies. Be thou therefore unto them, good Father, a guide, lay before them and learn them the book of thy laws: season their understanding with the salt of thy grace, adorn their hearts with righteousness and true holiness; make the way of their consultations plain: remove all difficulties & needless impediments, from their godly resolutions, tending to thy glory: for, nothing pleasing unto thee, can be dishonourable to the King, distasteful to thy Church, disprofitable to the kingdom, or displeasing to thy people. And whatsoever is contrary to thy will, bear it in human opinion never so fair a pretence of conveniency, utility, or safety, it worketh nothing less. Therefore, Lord, be thou always present, and precedent in all their consultations. Amen. Lord increase our faith. A short prayer for the Counsel Royal. THou knowest, O Lord, that all human creatures, what office or title soever they bear in Church or Commonweal, are of themselves but of natural understanding only able to comprehend carnal things carnally, & can comprehend things of no higher or lower moment, then may be fathomed by natural reason. So that their collections of the causes of thine unsearchable purposes in sending adverse accidents amongst a people, and their providence to prevent danger, and to establish the security of the people committed to their government, cannot but often fail of that wished success they aim at. And therefore in all humbleness, we 〈◊〉 that, good Father, to assist & direct them, whom th●● haste▪ appointed Couns●ll●rs of Estate under our King, by the rule of right reason, and divine wisdom, that all their consultations and determinations may tend unto, and come to a holy e●d, being 〈◊〉 rated in thy fear, and sanctified by prayer. Hear our petitions for them, hear them for themselves, and us, and hear them and us, for the safety of thi●● Anointed, for the good of thy Church, pr 〈…〉 and peace of thy people, in and for thy Christ, our sol● and only 〈◊〉 and 〈◊〉 to whom with 〈◊〉 and the holy ●●●st be praise 〈◊〉nally. Amen. Lord increase our faith. A MOTIVE TO A Prayer to be used of judges, and Superior Magistrates, that have power and authority to hear and determine causes between man and man: which Motive is fit to be often read and considered of ●hem. Above all the men in the world, judges, superior Magistrates, and Ministers of God's word, have greatest cause to seek wisdom and judgement at the hands of God by prays; for that, Rule and government is given them of the Lord, and power by the most high, who will try their works, and search their imaginations, Wisd. 6. 2. 〈◊〉. If they judge justly, he will justify their judgements: but if they perveit justice, horrible and sudden will be appear unto them, & a ●ard judgement shall they have, that rule, and rule not according to right. Let them pray that God will give them grace to keep their hearts upright, and their hands clean▪ for nothing perverteth the heart of a judge, as do bribes, they bewitch him, they make him of a free man a slave, for being once corrupted with reward, he letteth slip the reins of justice, and wresteth the cause to the Briber, whose hireling he is; whereby the just man is oppressed, and the oppressor freed, the laws of God neglected, the laws of Commonweals perverted, the King abused, Subjects wronged, the common peace endangered; God's judgements threatened, & confusion feared. God will be a severe judge of all partial & corrupt judges, & the people shall perish, where bribery & corruption overswayeth justice▪ The judges of the house of jacob, & the Governors of the house of Israel, did abhor judgement, and pervert equity, they judged for rewards; thinking, as corrupt judges do, that God saw them not in their private studies, and therefore could there be no accuser, consequently no danger follow. But the judges were punished, the people oppressed, Zion ploughed as a field, & jerusalem became a heap of stones, Mich. 3. 9 11. Such desolation followeth, where judges are corrupt, where the Priests teach for hire, and the Prophets prophesy for money. These may be all set in the table of judges. Ecclesiastical and Civil judges were coupled together by Micah the Prophet, and therefore may they hear one and the same admonition: namely, that they be diligent to seek wisdom and learning together, Ye are all judges of things in the earth, and in earthly vessels of things Divine. I endeavour not to teach them, but to move them to seek wisdom at the fountain jehovah, & of him to learn judgement, for he shall be the judge of their judgements, and he shall reward them that take reward against the innocent. If therefore they would remember and ruminate the exhortation of jehoshaphat, which he gave to the judges in his time, that they should take heed what they did; considering they executed not the judgements of men, but of God: They would be circumspect in judging; and the more, if they considered what jehu said unto jehoshaphat, Wilt thou help the wicked, and love them that hate the Lord? As all judges do, if for affection or bribes they suppress a just and prefer an unjust cause. judges may be compared to beautiful women in their places; for, as the deformed are seldom or never assailed or tempted to incontinency, but the beautiful eagerly & often. So common persons are seldom, or not at all tempted with brib 〈…〉 but judges and Magistrates strongly▪ and many times. And happy is that judge, that keepeth his heart free from parriall affection, and his hands from gifts. A judge first mounting into his chair of judgement, aught to premeditate of the weighty task he hath undertaken, for h●● is entered as into the seat of God himself, in his ●●ead to execute justice justly. If they fore he poruert judgement, he doth what in him lieth to make God unjust. It is an office not vashly to be desired, not unadvisedly to be undertaken, for if they run before desert, and find not in themselves fitness for experience, and sincerity, and be there unto called, as God commanded Moses to constitute such to be judges of the people, as would administer righteous judgement, fit it were to forbear. But being lawfully called, and finding ●●tnes inwardly for gifts, let him the● pray that God will enable him with wisdom and 〈◊〉 judgement, that he may discharge a good conscience, without respect of persons or bribes, two strong enemies to justice; and impossible it is to prevent them, without the especial grace of God, who being instantly petitioned, is ready to give wisdom, and to keep the heart clean from unjust rewards: pray therefore, and be warned, ye that be judges of the earth, for fire shall consume the houses of bribers, job 15. 24. A Prayer to be used of judges and Magistrates. O Gracious and merciful Lord God, Father of mercy, inst in Judgement, absolute in wisdom, pure and holy in all thy ways and works: Lend thine ear of mercy unto my petitions, who am a man weak in understanding, ignorant in judgement, apt to err in opinion, unworthy of the high calling, whereunto thou hast advanced me to execute Justice and Judgement, as in thy stead in earth, and in thy name to give sentence according to equity. But I am by nature of a corrupt heart, of profane lips, and of a de●●led conversation. Therefore of mine own disposition and wisdom unable to judge justly, and consequently unfit for so high a function. But thou, loving Father, art the fountain of wisdom, the director of the heart, the mover of the tongue, & the giver of true knowledge: And therefore I do humbly beseech thee to fill my heart with wisdom from above, my will with equity, & mine understanding with just judgement, that I, laying aside all mine own wit, policy, & pretended prudence, which naturally is merely carnal, may only rely upon thy holy & heavenvly direction, and obtain it, that I rightly conceiving the equity of all causes, that shall be tendered unto my censure, I may judge justly between parties without respect of persons: & that I may truly imitate thee, who art just in thy judgements, & acceptest no person for reward. Give me an understanding hare, to distinguish between truth & falsehood, between the wronged & the wrong-doer, that I punish not the just, & let the wicked go free. Let no private respect (Lord) either of mine own benefit, or steeding a friend, miscarry my judgement: but let thine own glory and revealed will, move me to deal evermore justly: knowing that I fit not to execute mine own will, or man's judgement, but thine: And if I wilfully err, thou wilt not hold me guiltless, but wilt judge me unjust, and punish me justly: Let not the opinion of the multitude, either oversway the truth in me, or terrify me from giving sentence, according to equity: And let me never be weary of well doing, but if cause so require it, give me strength, as thou didst to Moses, to hear, and justly to determine all controversies, from morning to night: give me a sincere heart, free from malice and revenge: close mine eyes, shut up mine ears, and clasp my hands, that neither affection blind me, nor bribes pervert judgement in me: but that I may do all things to the glory of thy name, ever aided by thy holy Spirit, in and for thy well-beloved sons sake, Christ Jesus. Amen. Lord increase my faith, & in me confirm wisdom, and just judgement. A MOTIVE TO be used of Christians, for judges, and superior Magistrates. THe necessity of establishing judges and Magistrates, to govern, direct, and punish, doth give us to understand, that such and so many are the corruptions of our crooked, deformed, and rebellious nature, at could not but break into most inhuman, unnatural, impious, and dangerous actions: as, if it were not prevented by la●es, ordinances, punishments, and executions, would breed speedy confusion among men. And were there not Magistrates and judges, to arbitrate and administer justice and judgement, every man would be judge, & revenger of his own pretended wrongs, and would do right to none: he would maintain his own evil ways to be upright, his oppressions to be justice, and his actions, were they never so impious, to be lawful and right: the weakest in power, in their justest complaints, should be judged unjust. We may observe, notwithstanding laws and statutes, that in stead of justice, and righteous dealing among men, Rapine, hatred, dissension, wrongs, and murders universally abound: and what might we think, would be the state of things, if justice should cease to execute her office, and offenders go without punishment? Would not cain kill Abel? Would not Haman conspire against Mordecai? Would not jesabel murder Naboth for his vineyard? Would not Shemei rail upon, nay, take away the life of Gods Anointed? Would not Achan take the excommunicate thing? Would not judas betray his master? Nay, would not Zimri and Cozhi commit wickedness openly? Would not all, and all sorts of men run out of rule, and would not sorrowful confusion soon follow? God foresaw this, when he prescribed the laws in two tables, and constituted governors to keep the people in obedience, by inflicting punishments upon offenders, and to defend the cause of the innocent. Moses, and his Centurions, first governed the multitudes of Israel: then I●shuah, after them Judges, and lastly Kings: and were it not, that justice continued her force, neither Church, nor Commonweal could stand. If God should deal with us, as oftentimes he did with his own peculiar people, the jews, for their sins, namely, to send us corrupt Judges, irreligious, and tyrannous Magistrates; would it not be unsavoury unto us, and burdensome for us? And nothing more procureth it, than our disobedience to God: and there is no other mean to free us, but our obedience to godly and religious Magistrates, and to the wholesome & Christian laws, established for our peace: not for fear of punishment, but for a religious conscience sake. If we obey God, we cannot, but love and obey such as he hath set governors over us: and if we love them, we cannot but pray for them: not as they are men only, and as they are members of Christ, mystical body with us: but as they are Gods ministers, and bear the sword, to correct the guilty, and to defend the innocent. Let no man think it therefore, a superfluous, but a Christian duty, to pray for judges, and superior Magistrates, that God will endue them with graces and gifts, answerable to their callings, as with Wisdom, justice, Righteousness, right Religion, Courage, and Christian integrity: that they doing their duties as governors, we may, as rather led by their godly examples, then by their severe justice, neither fear the punishment for disobedience to God's Magistrates; nor they our governors, the threats denounced against such as pervert justice and Judgement. A Prayer for judges and superior Magistrates, to be used of all good and Christian subjects, and especially of them that have causes depending before judges and Magistrates. FOrasmuch, most gracious God, and loving Father, in jesus Christ; as thou being the judge of judges, hast appointed justice and judgement to be done in earth, and hast for the execution thereof, appointed ministers, called judges, & hast commanded thy people, to obey them: we appeal unto thy mercy for our disobedience unto thy laws, which we daily transgress, and thereby cannot but incur the danger of Judgement, even in this life. And we acknowledge that the sentence of an earthly Judge is not his, but thine: he pronouncing our punishment, th●● confirmest it. Their censure 〈◊〉 thine, if it be just; if unjust, it is not thine, but theirs: yet their mini 〈…〉 is our just reward for our 〈◊〉 〈◊〉 therefore humbly beseech 〈◊〉, to direct our hearts and our conversations, in all obedience to thy laws, and to the constitutions of thine Anointed, who beareth the sword to punish offenders, and to defend the innocent, the fatherless, widows, and the oppressed: and from his supereminent authority under thee, the power of inferior judges and Magistrates is deri 〈…〉 to hear and determine causes of controversy, between man and man, and matters of offence against the stare of superiors, the peace of the Church and Commonweal. They are indeed bu● 〈◊〉, whom we see in their s●●t●s of Judgement: whom we 〈◊〉 〈◊〉 〈◊〉, whom we obseru● to 〈◊〉 〈◊〉, & 〈◊〉 th' 〈…〉 censure they pronounce: but their hearts are in thine hands, and their sentence by thy direction or permission: thou directest none, but according to equity, yet permittest injustice to be done unto men for their iniquities; he that judgeth unjustly, and he that is unjustly judged, have their punishments: the one in augmentation of his 〈◊〉, to his greater punishment to ●●●ne: the other either in judgement for sins past, or in mercy to reform him. Consider therefore, most gracious Lord God, how and in what porill thy people stand under the censures of Judges unjust: and lay not upon us the burden of their unjustice, but conform their hearts to true Judgement, and account none to that high office of judging thy people, but such as thou shalt first furnish with wisdom, experience, and true sincerity. Let them be of like, and of one mind with thee, abandoning partiality, bribery, and respect of persons: and be thou always with them, and direct them in all causes of Judgement: let them neither admit reward, and so corrupt Justice, nor follow the opinion of the multitude: and so overthrow the truth. Let thy laws be always before their eyes, let them never serve from thy statutes, in condemning the innocent, and instifying the wicked. Bless them, Lord, with true knowledge of the word, direct them by thy holy Spirit: so shall they not err in Judgement, and thy people be freed fr●● injustice and wrongs, thy Church shall be in peace, and every member receive justice: the Commonweal shall flourish, righteousness and peace shall meet together, mercy and truth shall embrace each other. Amen. Lord increase our faith. A MOTIVE TO A Prayer to be said of a man or woman unmarried, intending to marry. IT is the highest point of discretion in a man, or woman, to be very careful and circumspect, in making choice of a husband or wife: for rash and unconsiderate marriages have bred dangerous inconveniences, not only between the man and wife, & in inferior families: but Cities and Kingdoms have been ruined by unequal & irreligious unions of men and women of contrary humours, qualities and conditions, Gods holy institution profaned, religion slandered, and the Church of God offended. Marriage maketh two persons one before God: but how can light and darkness, truth and falsehood, sin and sanctity, good and evil agree? can fire and water be at union in one vessel? how then can a faithful man, marrying an Infidel, a good woman knitting herself to a ribald, a religious man or woman, uniting herself to a wicked and irreligious party, become one holy body. How can it be, but the evil will rather pervert the good, than the good reform the evil? For all men and women are by nature more apt to be overcome with duill, then to permit their evil to be overcome 〈◊〉 goodness, And therefore, dis 〈…〉 premeditation, holy consultation, 〈◊〉 deep deliberation ought to p 〈…〉 this kind of resolution. Lawful it is for every man and woman to 〈…〉 ie, yet, in the Lord, namely in his fear, in a reverend regard of his holy institution, respecting the ends of that holy mystery, procreation of children, mutual society, and help one of another. And how standeth the conjunction of the religious, and profane, of the believer and the infidel, of the godly and the wicked, with the former ends? Can there be concordance, or sweet society between these contraries? It may be said, that the unbelieving wife shall th● saved by the believing husband: and 't 〈…〉 unbelieving husband, by the believing wife, but not, without the belief of either for the unbelieving wife must learn to believe of the believing husband, and the unbelieving husband, of the believing wife, and so be saved: otherwise, he or she shall not be saved: for every man and woman shall be either saved by his or her own faith, or not at all. But for a man or woman, for any carnal respect, to adventure conjunction with the contrary minded, and qualified, tempteth God, and consequently, in stead of a promised blessing to them that marry in the fear of God, a threatened curse follows them. The godly wife of the religious, husband, shall be as a fruitful vine upon the walls of his house, his children, like olive branches, round about his table: Thus shall the man and wife be blessed that fear the Lord. This blessing yet consisteth not in the fruitfulness of the wife, nor multitude of chlidrens only: for so have many heathens been blessed, that neither know God, nor fear him. But the substance of the blessing is in the virtues, and religious carriage of the loving wife, and in the obedience and goodness of the children, wherewith God will bless a godly man, and virtuous wife: for there cannot be (in itself) a greater burden or cross to a virtuous father, then to have many, and they vicious children. It behoveth therefore these kinds of unmarried persons to observe, in this weighty action, some necessary rules: the first, not to consummate the contract, without approbation of their parents or governors: secondly, if either party respect any private end, more than the virtue, and religious conversation of the other: that party gives testimony, that it is not the fear of God, that he, or she standeth upon, but the satisfaction of his or her carnal affection, which commonly is met withal, in the justice of God, with many crosses and domestical or foreign afflictions: wherefore, it behoveth every man or woman, thus intending to couple him, or herself in marriage with any, to ask counsel of God in prayer. So, no doubt but God, according to his promise, will be the marriage maker, and yield them mutual continuing comfort one of another. But if they rashly run into it, without the approbation; and allowance of the word of God, it is seldom avoided, but mischief or misery succeed. A Prayer to be said of a man or woman unmarried, intending to marry. O Gracious, everliving, and most loving Lord God, vouchsafe, I humbly beseeth thee, as thou in the beginning didst create man and woman, and didst institute the holy order of marriage, that the one of them might be a helper unto the other, and hast confirmed and approved this holy conjunction, by many divine examples of thy blessed presence: As also by thy providence, in aiding and assisting the unmarried depending on thee, to make their choice according to the rule of right religion: Be pleased, Lord, that I feeling in myself a desire to enter into this sacred order, may be directed by thee, that (I setting apart all carnal respects, as chief motives) I may aim only, and altogether, to make such a choice, as above all things may please thee, who art the author and giver of all goodness, without whose providence and direction, things of meanest importance cannot be effected, without great affliction and danger: And by whose favour & mercy, things of weightiest consequence are easily and most comfortably brought to pass. Forasmuch therefore, gracious father, as this mystery of marriage is most high and honourable among all men, the bed undefiled: Let me not rashly run into my choice, as if mine own wisdom or natural policy could work my contentment or comfort. But advise thou me, and direct me, O Lord: and although I confess it not expedient, that I should expect from thee public revelation, or visible Angels to lead me: yet let thy holy Spirit so guide mine affections, that I like not whom thou thinkest not meet to be conjoined unto me in thy fear. But let all things so succeed my proceedings, as may argue and assure me of thy fatherly furtherance and divine allowance; as thou didst in all things further, with blessed success, the servant of Abraham, in choosing a wife for Isaac: So let all things, O Lord, be blessed unto me: prevent mine own desires, if they concur not with thy good pleasure, and alter my will and intention, if they answer not thy will, and give me an understanding and feeling heart, that I give not way unto my natural motions, and vain inclination, which in this single estate often overswayeth in me the rule of right reason. And grant, that I may duly consider, that two thus conjoined, shall be made one flesh. And therefore, not unadvisedly to be attempted, lest of a member of Christ my Saviour, I should make myself the member of some profane and wicked person: which is not in my power or policy, but in thy providence, to prevent. Prevent it, Lord, and whomsoever thou pleasest that I embrace, we may be both made one entire body, sanctified throughout in Christ jesus, that our union being thus made holy, it may resemble that heavenly union, which is between Christ and the Church his spouse: And let our hearts and affections be so truly and entirely knit together in thee, that after the consummating of this sacred mystery between us, there may succeed no cause of disparadgement, no breach of thy sacred ordinance, nor any offence i● thy Church: But that, coming together in thy favour, we may live in thy fear, prosper by thy providence, be blessed in the fruit of our bodies, govern ourselves and our families religiously, live in thy Church sincerely, deal with all men justly, and obtain of thee necessaries plentifully: That we; and for all things, may give glory and praise unto thee joyfully, and 〈◊〉 our lives in thee faithfully, and a●ter reign with thee in glory eternally, through Christ our Saviour, and everlasting red 〈…〉 Amen. Lord increase my faith. A MOTIVE TO A Prayer to be said of married folks. NAture teacheth every man and woman to love themselves: what then, but the perverseness and crookedness of our natures, maketh that a man, and his wife, being of two made one flesh, should not love, nourish, and cherish one another, as the Lord loveth and comforteth his Church? Never man yet bated his own flesh, saith Saint Paul: And therefore, Every man ought to love his wife, as himself, and let the wife see that she fear her husband, Ephe. 5. 33. Whereby it appeareth, that under love and fear, are comprehended the special duties of man and wife, one towards another. Love importeth all desire of aiding and helping, and fear implieth all care and diligence, to prevent occasions of offending one the other. To this kind of mutual love and fear (if it be in the Lord) are promised many blessings, peace, plenty, fruitfulness, and sweetest contentment. But if it be counterfeit, and usurped, contrary to the holy ordinance of God: namely, for carnal respects only, there will follow, in stead of comfort, crosses, contentions, and many discontentments. And therefore, it much behoveth men and women, thus of two made one, to consider the ends of their uniting: whether they asked first counsel of the Lord by prayer, had the consent of parents, and approbation of the word of God. If so, then to be unfeignedly thankful to God, by whose providence they became man and wife. If they find any impediment, or defect in their first insinuation, communication, or consummation of this high and holy mystery, they are speedily to appeal unto God for pardon, for their not craving his aid in so weighty an action: and to redeem their rashness, by unfeigned repentance and prayer. Such is the frailty of our natures, as the most men and women err in this point, from the rule of right religion: having their affections, either naturally blind, and miscarried, or by the means of parents sinisterly wrested. Lust and Lucre are two main cords to draw the affections of men and women, from making convenient choice, according to the rule of God's word, following their own idle and vain fantasies; coming together not as Christians, in the fear of the Lord, and in sincere love: but, many, after a bestial and brutish manner, heaping upon themselves shame and misery: Their dissembled love, proves hatred, their vows falsified; the promise of each to other plighted, wilfully and perfidiously broken. It behoveth therefore all men and women, thus coupled together in marriage, to be especially mindful of their duties to God: for without the savour of God, no true duty can be performed by either to other, to their children or families. Tokens of a good husband are, to be loving to his wife, to be wise in his words, to be mild in his conversation, to be faithful in his promises, to be circumspect in his government, to be careful for the education of his children, to be discreet in disposing of his goods, to be patient in troubles, and to order his family religiously. Tokens of a good wife: to be no common gadder abroad, to be modest and grave in company, to be neat, and always well busied in her house, carefully to save what the husband gets, to attend, and tender her children motherly: to be modestly silent, patiently to suffer, constantly to love her husband, providently to care for her household: And the husband, and the wife to be religiously careful to please God together. So shall God be pleased to bless them in all things, in their going out, and coming in, in their house, and in the fields, in their goods, and good name, in their children and families, and whatsoever shall concern their comfort in this life, and the life to come. A Prayer to be said of married folks, either privately or mutually together. O Heavenly Father, that madest in the beginning, all things of nothing, man of the dust of the earth, and woman of the man: that as she came of the substance of the body, flesh of his flesh, and bone of his bones: So to be reunited unto man, and in a mystical manner, became one body with him, by the holy institution of marriage: which we having, by thy providence in thy presence, solemnized, by our mutual conjunction: we pray thee in jesus Christ, to bless us, according to thy promise in all things: And although through our natural, and original weakness, we cannot but confess, that we have erred from the right, and religious rules of thy holy ordinance, in yielding too much unto our own carnal desires, foolish fantasies, and frail affections: Pardon us, we humbly pray thee, knowing, and we confessing, that flesh and blood cannot so precisely contain: but that it will fall into many noisome desires, offending thy Majesty. Cleanse therefore, O merciful Lord God, cleanse our hearts, and conform our conversations to thy will, give us power to abandon all lightness, wantonness, and vanities, that we may become truly and religiously affected one towards another, keeping ourselves clean, without incastitie, & without any violating of thy holy ordinance, in thought, word or deed: and our hearts and bodies undefiled: That with the more integrity of love, and hearty obedience towards thee, we may pass our limited course of this life. And forasmuch as thou knowest, Lord, that many crosses commonly accompany the estate of wedlock: and many, both domestical and foreign troubles, distract our affections, especially, while we remain in our natural vanities, season them gracious Lord, whatsoever they be, or shall be, with thy favour and love: So shall they not prove the fruits of thy displeasure, but of thy mere goodness, to keep us underthine obedience. Lest our continuing tranquillity & prosperity should cause us to forget thee: Give us, we beseech thee, holy conversations, that we may ever walk before thee in all uprightness, that we may prosper in all our ways, by thy blessing: grant that our children may grow up in all goodness, virtues, honesty, religion, & to means, whereby they may pass this their pilgrimage, with much spiritual comfort in jesus Christ. Increase, according to thy good pleasure, our stock & store, multiply thy many & blessed benefits unto us, & perform thy promises unto us and unto our seed, as thou didst to Abraham, Isaac, & jaacob, and to their seed: make us & our seed faithful, that we may be blessed with faithful Abraham, and as the house of Obed edom was blessed for the arks sake: so, Lord, bless us with thine own presence, that we, & the house wherein we remain, may be ever blessed, and all that belongeth unto us, Through jesus Christ our only mediator. Amen. Lord increase our faith. A MOTIVE TO Parents, to stir them up to instruct and pray for their children. THere can be no stronger band of love and mutual affection between human creatures, then is, or aught to be between parents and their children; being of one flesh & blood. But this love appeareth in some by counterfeit marks, as by their continual care, cark & toil in the world, to get wealth to enrich their posterity: Some in a doting manner, pamper up & deck their children like peacocks, making them admired gulls, for their vanities: Some through a blind affection, not only permit, but encourage their children, to take their vain delights and pleasures, in dicing, carding, company keeping, drinking, and in all kind of unseemly, riotous, and irreligious courses: and some Ignorants of the world, commend such foolish, and doting parents: But not only Religion, but mere human reason condemns this kind of love, and holds it rather madness than modesty, rather wickedness than wisdom: for Seneca saith, It is impossible for that man to be of a virtuous disposition, that is wanton brought up, in rioting and pleasures. Wise parents and religious, care more how to bring up their children in honesty, virtue, and in the fear of God, then how to make them to live wealthily, pleasantly, and gloriously in the world. They consider, that it is better for their children to be esteemed of the good, for their virtues, then to please the fantasies of their fond parents, and others, by their beauty, bravery, comeliness, and the lineaments of their bodies, which are most graceful in their silly parents singular opinions: yet is it a common course of worldlings, to care more for the bodies, then for the souls, more for the wealth, then for the wisdom; more for the health, then for the happiness, and more for the present prosperity, then for the future salvation of their dearest children. A preposterous kind of love, and contrary to the counsel of the holy Ghost, who teacheth parents to learn their children the laws of God, as Deut. 6. 7. Thou shalt rehearse them continually unto thy children, & shalt talk of them, when thou tarriest in thine house; & as thou walkest in the way, and when thou liest down, and when thou risest up. In all places, at all times, and by all means, parents ought to instruct their children. It is reputed a great glory, and a special blessing to have many children: but it is not the number, but the virtues of them, and the comfort parents take of their godly qualities, that giveth the blessing. Gideon or jerubaal had 70. children, and one of them (Abimelech) slew threescore and nine of them. What comfort or consolation can parents look for of profane and irreligious children, but grief and vexation of spirit? It behoveth parents therefore, not only to take care of the instruction of their children, and educating them in the fear of God, but to pray for a blessing upon them also. For parents may teach, and children may hear, but without a blessing from God, it little profiteth. Paul may plant, Apollo's may water: but it is God that giveth the increase. Eli could say unto his sons that were wicked, Do no more so, my sons, do no more so: but they reform not, but were slain by God's judgements, and at the news, Eli their father fell backward from his seat, and broke his neck. Adramelech and Sharazer, impious sons, killed Senacherib their wicked father. If ever there were a time of necessity for parents to instruct, exhort, rebuke, reprove, and pray for their children: This corrupt age, of necessity requires it: for there is none so ignorant, but may observe the irreligious, vain and unbridled courses of children of both sexes, who without the especial grace of God, we see daily to fall into so gross enormities, as draw down upon them their swift confusion, to the perpetual shame, intolerable grief, and deserved ignominy of their careless parents. A prayer fit for parents to make unto God, in the behalf of their children. O Gracious Lord God; father of mercy and loving kindness: I give thee hearty thanks for thy goodness, in blessing me with the gift of children: Bless me also with wisdom and understanding, to instruct them in the knowledge of thee, to educate them in thy fear, to confirm them in thy faith, and to win them to thy love. This duty thou requirest at the hands of parents towards their children, and punishest the neglect thereof, as in Elimine power down, Lord, therefore, into the hearts of my children, thy holy Spirit, that they may become fit members of that mystical body, whereof Christ thy Son is the head: lead them by thine own right hand in the way of knowledge, faith, and obedience: that their obedience beginning at them, it may extend unto us, their parents: and assist us, that we may teach them, instruct them, rebuke them, reprove them, and wish all goodness unto them, which yet is altogether fruitless, without thy blessing and grace; fruitless in respect of ourselves, their parents, unless thou bless us with a holy and powerful zeal, to perform our parently duties towards them, religiously & faithfully in teaching them, fruitless in respect of them, unless thou enable them by thy holy Spirit to learn and embrace such religious & wholesome documents, as thou mayest be pleased to furnish us with, for their instruction. Season my heart, I humbly beseech thee, with a holy desire to seek their salvation: and season their hearts with an humble and holy inclination to obey thy truth. All human creatures are prone to sin against thee; youth especially, who are most apt to fall into many forbidden vanities and therefore need they not only continual instruction in, and to goodness, and debortation from sin, but continual watchfulness, and careful diligence, to observe and follow the good, and to prevent and avoid the evil; which neither we their parents are able sufficiently to teach, nor they our children to perform by nature: furnish us therefore, most gracious Father, with understanding and apprehending hearts, that we in teaching neglect not our duties, nor our children in learning and obeying thee, be found unwilling. Teach us all thy word, O Lord, that we may direct our duties, and frame our conversations thereby, that we and they may walk before thee, and be upright. Incline their hearts and their affections unto such course of life, as in thy providence may best stand with their ingenious inclinations, for their honest relief in this life▪ knowing that all are bound to betake them to some vocation or calling in Church or Commonweal. Direct them therefore by thy providence (good Father in Christ jesus) that they may embrace such callings, as may best stand with thy glory, and their comfort: add blessing upon blessing unto their honest endeavours: give them religious hearts and holy minds, that in sincerity of conversation they may walk before thee, and evermore discharge a holy and Christian duty, before, and among men: and never leave them, Lord, unto their own natural corruptions, which are strong cords, to draw them from good to evil, from obedience to rebellion. Let thy grace bear chief sway in them, that they may ever and in all things, prosper in this life: not as worldlings in fullness of forbidden pleasures, and carnal contentments, but in a competent estate of this life's necessaries, as able rather to give unto thy needy members, then to be enforced through penury, to want or beg their bread. I recommend them, Lord, into thine own Fatherly disposition and protection; they are thine, left unto me by thee: and therefore, good Father, take a fatherly care over them, that in this life they may so live, as after this life, they may be made partakers with thee, of the heavenly inheritance, in Christ our Saviour. Amen. Lord increase our faith. A MOTIVE TO A Prayer, to be used by children for their Parents. THere is, or aught to be such a sympathy, or mutual passion of affection between children and parents, as one grieveth not, but the other sorroweth; the one rejoiceth not, but the other is glad; what measure of good or evil the one enjoyeth, or suffereth, the other partaketh. But the burden of care lieth upon the parents, fears, griefs, sorrows, pains, and expenses, in fostering, protecting, educating and instructing their children. Therefore ought children to endeavour with all diligence, & diligent carefulness to love, reverence, obey & perform whatsoever may work to the comfort of their parents, not only in outward obedience, but in inward, and a sincere affection of the heart, never forgetting their parents pains, patience, & perplexities, which for their children's sake they undergo and endure. Love them, therefore, ye children, heartily, without flattery; fear them truly, without hypocrisy; reverence them unfeignedly, without dissimulation; pray for them zealously, without weariness; and do them good cheerfully, without grudging. And when ye have done all the good offices that ye can, yet shall ye be continual debtor unto your parents, especially to such parents, as strive religiously to educate you godly: for it is not the wealth parents leave you, but the wisdom they teach you; not the pleasures they permit you, but the practice of honesty they learn you, that shall steed you most, and help you best in life and death. Good and gracious children are an ornament to their parents, more than their wealth or beauty; but irreligious, wicked, wanton, riotous, and rebellious children, the shame and sorrow of them, more than their wit's weakness, or their body's deformities: But where there is a religious, and a holy mutual affection between parents and children, and love and obedience of both to God, infinite blessings, corporal and spiritual, cannot but follow. David was old, and had been young, yet never saw he godly parents forsaken, nor their godly children to want. And where this sweet harmony is between parents and children, there cannot faithful and mutual prayer but be, on all sides, frequent: and blessings on all sides shall follow, both upon parents, who have a promise, that they shall see their children's children, and peace upon Israel: and children shall have their days prolonged, in peace, plenty, and all happiness. Therefore I counsel all children of discretion, to be evermore loving, and obedient to their parents, and be evermore conversant in prayer to God for them. And because it is no ordinary thing for youth to be able to pray, by nature, let them inwardly hunger, and desire with inward sighs to God, the good of their parents, and the increase of God's blessings and benefits upon them and themselves; and endeavour by little and little to utter words, as God shall enable them, in secret to God, who knoweth their desires, and will grant what they in heart require, tending to the obtaining of spiritual graces, for themselves and others. And for their better furtherance, I have set down this weak Motive, and a form of Prayer fit to be used of all good children (or the like) for their parents, according to the flesh, as also for such as are any way helpers in their virtuous and religious educations. A Prayer fit for children to use for their parents. GRacious Lord God, and loving father, in thy beloved Son jesus Christ: as thou hast brought me into this world, by the carnal propagation of natural parents, and hast given me a life and being here in the earth, and afforded me of thy great goodness, some measure of natural and spiritual understanding, whereby I apprehend a duty, which I owe unto my parents according to the flesh: So give me grace, I humbly pray thee, to perform all dutiful obedience unto them in thee: and grant that their godly care, and religious endeavours, tending to my education & instruction in the true knowledge and fear of thee, may take such root, and work such effect inwardly in my heart, as may approve me to belong unto thee, by whom I am begotten anew in Christ jesus. Accept my hearty thankfulness, O gracious Lord God, for thy spiritual blessings, and for thy goodness towards me, in not only taking me out of my mother's womb, wherein I had perished, and she with me, hadst not thou been the Author of her strength, and my delivery: but also in preserving me from many, both spiritual and corporal dangers, whereby I could not but have vin many times confounded, without thy goodness and providence, in giving me careful and loving parents, who under thee have been the means of my often preservation. What recompense, Lord, shall I give unto thee, for thy great goodness, and manifold mercies towards me? Thou requirest no sacrifice, but obedience, which with thee is more precious, than the offering of many Bullocks and Goats. Give me therefore a faithful heart, that I may search to know, and endeavour to 〈◊〉 thy will. So shall I be the better able to yield unto my parents condign honour: for by nature I am as ●n untamed Hey●er, or unbridled Colt, prone to disobedience, wantonness, and all forbidden vanities, unable of myself to wish well unto them that have done much good for me: much more unable to perform that good towards them, that I would and ought. Forasmuch therefore as I have no power of myself, give me at least a will, that my inward desires may work with thee, by the mediation of thy well-beloved Son, to the obtaining of inward love, and filial affection towards them, and be able to express it, in my continual faithful prayers for them. Deal with them mercifully (O Lord) heap upon them thy blessings, the peace of a good conscience, plenty of divine knowledge, holy and religious hearts towards thee, the continual abundant supply of all necessaries, health of body, the strength and use of their limbs, aid in whatsoever their need, defence from enemies, and prosperity in all things. Bless them with all spiritual blessings and graces in heavenly things. Let them hear thy word attentively, let them believe it faithfully, let them embrace it cheerfully, let them practise it religiously, and in a good conscience: and let them taste of thy favours and love continually, and seek to please thee in all things truly: give them comfort, I beseech thee, in my well doing, and of th● virtuous and religious conversations of all their children, friends, ●llies, and servants. Let not 〈◊〉 misbehaviour or unseemly course of life, procure their grief or shame: but grant that they li●i●● long (according to thy good pleasure) in thy faith, fear, favour 〈◊〉 love, they may so give up the 〈…〉 soul's in peace, into thy hands th●● gavest them, through Christ Jes●● our Lord, and our everlasting Redeemer. Amen. Lord increase my faith. A MOTIVE TO stir up Masters to a godly government of their servants, and to pray for them. AS there is a reciprocal duty between the husband & the wife, between the parents & their children; so is there likewise between masters and servants. In every of these there is a superiority, and a power to command: and Subjection moving inferiors to obey. It is a great privilege that masters have over their servants; yet not such as some masters do impose upon their servants: for although they have a liberty to govern and to command, it is not so absolute, but it hath it limitations and bounds: for now as well servants as masters believing the promise, are equally within the covenant. And therefore servants (although bound to corporal masters, as touching their bodily service) are yet the Lords free men, and so fellow-members of Christ with their believing masters, which maketh them brethren in the Lord, whose fear should prevent too much severity in the master, & move the servant to the more obedience and faithful service. The strength of Israel said unto me (saith Samuel) Thou shalt bear rule over men, being just, and ruling in the fear of God. here is the bound and limit of man's authority over them whom they govern. justice and the fear of God, whereby we are taught, that masters are not to quarrel with, and threaten their servants, or afflict them without good cause, they may not unjustly tax them, or correct them; neither aught masters to conceal, but teach them their trades and mysteries. The fear of God imports a divine office, which the Masters owe unto their servants; and that is, to endeavour to make them the true members of the Church of Christ, by godly education, and counsel, to use the authority they have over their servants, modestly and holily, seeing that they in another respect have a common Master which is in heaven, who will judge both the bond and the free, the master & the servant, without respect of the ones glory, and the others baseness; of the ones authority to command, or the others servitude and bondage: and it is not commendable for masters, too much to insult over their servants; or mistresses and stern dames, to tyrannize over their maids, who were begotten, borne, and brought forth in as glorious a manner as the proudest, richest, and most vainglorious master or dame; wh● have but gotten, as it were, the start of their servants by God's permission, who (as we daily may see and observe) hurleth down, and confoundeth the most imperious and insolent masters, and exalteth the humble and obedient servants: ye masters and dames, threaten not, nor abuse your servants, they are but lent you, for your ease and service, by their, and your Father, and Master for a time, who will take an account of you, how you have governed them; and of them, how they have served and obeyed you: and if you take astrict account of every offence committed by your servant; how think you that your Master which is in heaven, should wink at, or pass by your many transgressions against him, as if there were a privilege for you to offend the God that made you men and women, and made you masters and governors over men and women, your government being but only carnal, and their service but corporal▪ whereas your Master which is in heaven, governeth, spiritually, and your service towards him ought to be holy and truly spiritual. And think that if your servants disobedience be offensive unto you; what are your sins and rebellious courses of life unto God your great Master, which seeth your sins in secret, and will reward them openly? Make the case of your corporal servants disobedience unto you, your case of disobedience to God: and consider, whether you could be content that every sin you have committed, should have it due reward: would it not be a terror unto you, and make you less furious, and less bitter unto your servants, for every trifle in committing of a fault, or omitting some small duty to be done? I move not this, to defend or encourage evil and disobedient servants: but to advise masters, and women commanders to use Christian counsel to their servants, and to govern them in the fear of God, according to the rule of religion: and let none of them think it a needless, a superfluous, or a base duty, for masters and governors to pray for their servants, and such as are under their command. But let them know, it is a duty required of, and performed by all godly masters and dames, that God may be pleased to make them honest, religious, and fit for the business wherein they use them, to make them dutiful and obedient, fearing God; so shall such masters and governors be blessed, for such godly & religious servants sakes, under whose hands, all that they do, shall prosper. And to this purpose I have framed a form of prayer, which (or some other to the like purpose) such Masters and Dames may use, as desire the means to have good and gracious servants: and whosoever scorneth or neglecteth the means, is worthy to be crossed by their crooked behaviour; and a more excellent mean there is not, then godly counsel, and divine prayer, to keep them in obedience. A prayer to be said of masters for their servants, not unfit to be used of all that have command over others. GRacious Father, who governest all thy creatures by the power and providence, making many and great differences in the estates of human creatures; as some to govern as Kings, som● to obey as subjects; some masters, and some servants: I acknowledge thy great goodness, in that thou hast made me (though a subject to thine Anointed) as a King to command in 〈…〉 in own family, and hast given me servants, to whom I say, Go, and they go, Come, and they attend: Give me wisdom to command nothing, but what may be● lawful, expedient and necessary, tending evermore to thy glory: and give unto all that are under my command, obedience unto, knowledge of, and willingness to accomplish all things that shall concern their duties, and my necessary service. Let thy holy Spirit be upon them, to teach them, and to direct them in all their endeavours. Let them strive in a godly emulation one to exceed another in well doing, that they may truly and religiously perform whatsoever is fit and consonant to their places & functions: for it is neither the skill, nor the desire, nor the service done, can succeed, either to my private profit, to the good of others, or to thy glory, without thy special direction and blessing. Bless me therefore in right commanding, and bless my servants in rightly performing what in thy fear and reverence to thy Majesty they shall attempt. Give us all understanding hearts, not according to the high points of human knowledge only: But especially according to the right rules of Christian religion. Make me apt, able, and willing, to instruct and direct them in the principles of divine knowledge, that a spiritual blessing may ever accompany their corporal callings: and give me patience to forbear their infirmities, in committing offences against me: for I cannot but confess, that thou art to me a Master, whom I have and do more often, and more egregiously offend by my many sins, than any, or all my servants can trespass against me. Give me therefore a feeling heart, O Lord, that I may make use of my servants offences against me, in recounting mine own transgressions against thee. And as thou hast ever been patient towards me, in forbearing to punish me according to my disobedience: so I may bear with my servants weakness, not maliciously offending me. Guide then by thy holy Spirit in all truth; make them (though my servants in respect of their corporal service to me) thy sons and daughters, by their spiritual serving of thee: and grant that we all may conjoin in one true obedience to serve thee, hearing thy word attentively, and praying unto thee continually and faithfully, that both thy spiritual blessings and corporal comforts in Jesus Christ, may always abound amongst us, and that we may prosper together in all truth, peace, plenty, godly love and happiness, making no spiritual (though there seem some worldly) difference between the governor, & the governed, knowing that thou hast no respect of persons; but the Lord & servant, the bond and free, the outwardly glorious, and base, fearing thee, are equally accepted with thee. Lord increase our faith. A MOTIVE TO stir up servants to obey, and pray for ableness to serve their Masters and governors truly, and to profit in their callings. ALthough it seem a harsh and unsavoury servitude, and a base condition to be a servant, it is not as it is commonly taken; unless to be the servants of Sin, and of Satan: but to be a Christian servant to a Christian master, according to the flesh, is to be God's freeman according to the Spirit: all creatures are servants, and serviceable unto man: Why then should not one man be serviceable unto another? We cannot be all masters; but servants we are all, either unto God in well doing, and in a holy execution and performance of his commandments, to the world, or to Satan. A servant is nothing else but an agent or instrument to be commanded by a more eminent person, one whom he obeyeth; whether it be to God, as unto our Father and preserver, unto sin and Satan our seducers, to the world, as our deceiver; to our vain affections, our betrayers; or unto man, our fellow member of that body, the Church, whereof Christ is the head. A Christian and believing servant may be in the house, and do service to an Infidel, and an Idolater; as jacob to Laban, and joseph to Potipher, who in their corporal service to man, performed spiritual service to God, who requireth obedience in servants to their masters, in all things, not with eye-service, as men-pleasers, but in singleness of heart, cheerfully and heartily, fearing God, as doing their service to God, not unto men: so shall they that are bond servants unto men, be made the Lords freemen, and this freedom the Lord doth not only not prevent, but further their submission and obedience unto their masters according to the flesh. Saint Peter commandeth servants to obey their masters, with all fear, not in a servile & slavish fear, but a fear accompanied with godly love, which love bindeth the conscience of all godly servants, to deal in all things honestly and carefully for their master's best advantage, not only when he is present, but when he is absent, to be true and faithful, diligent and vigilant, embracing direction, and accepting reproof with patience. And because these virtues are not of nature, but of grace: It behoveth servants to be humble petitioners unto God, that he will bless their labours and endeavours, to give them understanding hearts, and ability of body, and dexterity of wit, to apprehend and perform their duties, both towards God, the high and heavenly Master of all, to their masters in the earth, and for their own good, in learning, apprehending, and performing the trade, mystery and function whereunto they are called. And for their better instruction, it behoveth them to give heed to the word of truth, to frequent the place where the Word is preached, and to endeavour to practise the same in all sincerity. And to this effect the Prayer following serveth. A Prayer fit to be used of servants. GRacious Lord, & loving Father, I acknowledge myself unworthy to be called thy servant, much less thy child; by reason of my great weakness and manifold sins: turn thy loving countenance towards me again▪ O Lord, and although I be a servant, and subject to the command and authority of another, according to the flesh, as deserving bondage, by reason of my too much serving of Satan: Make me yet free in thee, and of the servant of man, make me thy son. Let thy grace so govern mine affections, that I be not seduced by the suggestion of Satan, nor by my carnal and corrupt affections, from that subjection and sincere service, which I owe unto my corporal master and commander in thee: In thee, gracious Lord, without whose mercies and grace no service can be performed, nor any true duty done. I am dull, I am ignorant, I am unapt of myself to every good work, but from thee proceedeth the perfection, both of the will and the work, of the desire and the deed. Inspire into my heart, gracious Father in jesus Christ, good and godly motions: endue me with a truly obedient heart unto thee, that so I may truly obey, and sincerely serve in the place thou hast called me unto: give me wisdom, understanding, and dexterity of wit, to apprehend and perform my calling: instruct me perfectly in the mystery, trade, function, & employment, which I do profess and practise: for, without thy assistance, I confess, I can do nothing as I ought to do, neither in the discharge of mine own duty & service to my master, according to the flesh, for mine own profit or relief, nor in answer any duty in any thing. But thou, Lord, teachest the ignorant, thou guidest the heart, and framest the hand to every perfect work. Grant therefore that I may discharge my duty in all things, faithfully, religiously, honestly, carefully, & cheerfully unto my corporal master, not in eye-service only but at all times, in all places, and in all things, that I give not occasions of offence, by reason of mine ignorance, negligence, idleness, or disobedience. Give me a religious heart to serve thee before all men, to fear & love thee above all things, that thy blessing may so possess me▪ that the goods of my master (under my hand) may rather the better, and more and more increase and prosper, then to miscarry, or diminish for my sake. Laban's goods prospered for jacob's, and Potipher's for Joseph's sake. So bless me, that what I do, may be blessed, Give unto my Master, and confirm in him a wise and understanding heart, that he may know how to direct and command according to true knowledge in thy word; that he commanding me, and I obeying him in thee, we may live godly, peaceably, plentifully, and helpefully together, as long as thou shalt be pleased to continue me in corporal service, and after dispose of me in thy mercies, according to thine own will. Amen. Lord increase my faith. A MOTIVE TO A Prayer, to be used of Artificers and handicraftmen. THere is no mystery, trade, occupation, or handicraft, that of itself, be the actor never so exquisite in skill, never so industrious in his labours, never so wary in disposing, that can truly and permanently prosper without the blessing of God. The rising early, and labouring late, profiteth not, unless God's assistance be therein faithfully desired, and really obtained. And yet it is too commonly observed, that men of all conditions are too careless and backward in this point, standing only upon their own wit, art, and carnal means, as sufficient preventions of future penury, want and misery, which, as we daily see, do suddenly seize upon men best qualified, much more upon the irreligious and profane men, that think their duty discharged, if they endeavour to get by their labour, to eat & to spend as they gain, never craving a blessing at the hands of God upon their works, because they feel no present misery: and therefore dream of the continuance of the means to relieve & support them still, forgetting the many causualties that attend every profession, especially such as depend upon the labour of men's hands: one by sickness of the body; a second by the decay and dimness of sight; a third by the weakness of his limbs; a fourth by the distraction of his senses, is disabled to work in his vocation: besides the many mean of diminishing of goods, as by casual losses, by fire, by evil servants; and by many hindrances that may be fall men suddenly. Therefore to prevent these, or the better to prepare to patience▪ it behoveth every man of these faculties, to deal uprightly, conscionably, and religiously in their professions with all men, to seek understanding in the word of truth, to pray unto God in faith, that he may be pleased to bless their labours, and to make them prospor: and their conversations with modesty, honesty, and temperance. So whatsoever shalbefal them, shall work for their good: prosperity shall make them thank full, adversity patient, and whatsoever they do, it shall prosper. And for them that are religiously affected, I have set down a form of Prayer, not unfit to be used of all handicrafts men and artificers. A prayer for Tradesmen, Handicraftmen, and Artificers. GReat and gracious Lord God, merciful & loving Father in jesus Christ: thou hast made the glorious & the base, the mightiest and meanest of condition; some to govern, some to labour: I beseech thee, look upon me of the lowest rank in this life. And although I were borne to labour, as the bird is created to fly, & the fish to swim, let me not be yet, Lord, so abjected, & cast out of the society of men, as not worthy of some place or function in Church or Commonweal. I am a member of thy Church, confirm me so, I pray thee, in jesus Christ, the I may be the more fit to steed the Commonweal by my vocation, though mean; for, thou hast not left me so naked of understanding, I thank thee, but that in thy 〈◊〉, I am able in some measure to perform that call that thou hast allotted unto me, yet, not so exactly, and tightly as I ought, by reason of my many. natural infirmities: and therefore I instantly crave of thee, my heavenly Father, who createdst me, and has● brought me to the estate and calling wherein I stand, that thou wil● teach me, and instruct me in this my lawful trade of life, that I 〈◊〉 be able to perform it lawfully, perfectly, judicially, religiously, and sincerely, and so prosper and live thereby; knowing that ignorance, deceit and corrupt dealing in my calling, cannot but offend men, with ●hom● my profession occasioneth me to deal; and my corrupt and deceitful dealing with men, cannot but extend to the dishonour, and consequently offend thy most righteous Majesty, who punishest unjust dealing, most justly and severely, showing thy holy dislike of all unholy dealing with men. Bless me therefore, Lord, with spiritual, together with my human knowledge, that the last being sanctified by the 〈◊〉, I may study in all equity to perform my calling to the good of my brethren, and to thy glory. Let the labours of my hands prosper, let all things go well with me: give me health of body, the use of my limbs, and of my senses: let no evill-happen unto me, in body, goods, or good name. Give me careful, able and faithful servants: preserve unto me, whomsoever, and whatsoever belongeth unto me: that although I be enforced to ●●te my bread by the sweat of my body, according to thy just sentence pronounced upon our original transgression: yet I beseech thee bless my lawful calling unto me, and bless me in it; that I may end my labour in plenty, and my life in peace, through Jesus Christ, and be finally sealed up among the number that shall be eternally saved. Amen. Lord increase my faith. A MOTIVE TO stir up Husbandmen and Ploughmen to prayer unto God. THe Husbandman and 〈◊〉 ler of the ground, is the meanest in common reputation, but in use the most necessary member in a Commonwealth: for by him, and by his labour, the accursed earth, which naturally bringeth forth nothing more plentifully than weeds, & unprofitable excrements, giveth bread to strengthen man's heart, wine to comfort him, and oil to make him of a cheerful countenance: God giving blessing, who in the beginning made all his creatures good, all serving to h● own glory, and to the use and relief of man. But for sin they were accursed, and the use of them restored unto the faithful in Christ, by Christ: yet are all men to use the ordinary means to cause the earth to bring forth fruit, by labour, art, and industry: Adam the first man that transgressed, God appointed first to manure, till, dig and dress that land, which by, and for his disobedience, he caused to be accursed: and we, his generation, have the same 〈◊〉 imposed upon us, either to till, ma 〈…〉re, plant, & to use the best means to cause the earth to bring forth her increase, or else to suffer it, according to it natural inclination, to overgrow with unprofitable weeds, & so perish for want of necessary relief: Disdain thou not, therefore, whatsoever thou be, la 〈…〉 ious work, nor the husbandry, which the most High hath created. And know that he that tilleth the land, shall be satisfied with bread. But he that is idle, wanteth understanding, and shall come to poverty, Prou. 12. 11. That righteous Noab became a husbandman, a tiler of the land, a planter of vineyards, Gen. 9 20. Uzziah, a King, delighted in husbandry, 2. Chron. 27. 10. Many good, godly, great and famous men, have been husbandmen: Abraham and 〈◊〉 were shepherds; so was Moses: Elisha was a ploughman, 1. King. 19 19 Gideon, that famous Captain of God's Host, was a thresher of corn, Da●id was a shepherd, jacob also, & all the Patriarches, husbandmen, or herdsmen: now is this famous, become an infamous profession among many; Gentility is of so high request, and of so admired glory, that many leave the plough, not as Elisha did, and the threshing. floor, as Gedeon did, to follow the Lord of life: but to embrace profane liberty, and a licentious and lascivious life. They, whose fathers by their sweat gate sweetness out of the earth, many of them swear it and swagger it, and sweat it away sweetly in sinful sin; so that the second or third generation of many of them, either return to the cart again, or to beggary. The modern courses of human proceedings in this kind, are to be lamented, so much degenerating from the ancient. The plough, and the ploughman were in reputation, as long as they kept themselves under the title of Husbandmen and Yeomen. But since they turned Gentlemen ploughmen, they do not, but command to be done, while the Gentlemen follow (not the plough) tail. They follow what they should fly, and fly what they should embrace. A preposterous course, and that is the reason why so many good granges, and Country Farms 〈◊〉 hospitality have lost the means 〈◊〉 relieve the poor, as formerly they were able. It were good that these new coined Gentlemen did take their father's old occupation again; it will not only not be their disgrace, but greatly to their commendation to take the plough tail in time again, and go with the oxen, as Elisha did, and to threshing, as Gedeon did; and not to scorn that profession that supports a kingdom. But leaving them that have looked back, and left the plough, I exhort all men, continuing of that rank, to rejoice in their labours, that follow that worthiest of human endeavours, the manuring of the earth; for there is a blessing promised to the religiously painful, & industrious in this kind. Wherefore pray unto God seriously and faithfully, that it may please him to send a blessing upon your labours; for you may sow, & set, and plant, yet see small increase, without the blessing of God. Paul may plant, Apollo may water, but God gives the increase. Cattle, corn, oil, wine, and all the necessories for man's life, are given and preserved by God for man: let us then pray when we commend our seed to the earth, that God will bless it with increase: so shall our flocks increase & prosper also, our oxen shall be strong to labour, there shall be no want, nor complaining in our streets. True it is that the word of God affirmeth, that it rains aswell upon the corn and the cattle; and all things belonging to the wicked, do prosper in human understanding aswell, and better then of the godly: but it is to be remembered, that the small things that the righteous hath, are better than the great abundance of the wicked. I have framed a brief prayer, not unfit to be used often of all that deal with corn, cattle, and manuring the earth, not ●ying any to the form, but moving them to heavenly meditation. A Prayer fit to be used of husbandmen, not unfit for all men whatsoever. WE cannot but with sorrow and shame call to mind (most loving Lord God in jesus Christ) our common accursed condition, by the view and consideration of the earth's sterrititie, barrenness, and unaptness of it o●● accord to bring forth those thy good creatures, whereof all men have need for the sustentation of their mortal bodies: much more are we put in mind of our original transgression and disobedience, by beholding the natural fruits of the earth, briars, thorns, thistles and weeds, in stead of things profitable for man's use: agreeing with our cursed nature, which bringeth forth sin in stead of sanctity, the works of darkness in stead of the fruits of light, the fruits of the flesh, in stead of the fruits of the spirit; and justly remaineth that curse in force against us wretched men, and upon the earth for our sakes, persevering in our old accursed corruptions. And therefore, good and gracious Father, lee the death and merits of that immaculate Lamb restore us b● a lively faith, unto the privilege of our first sincerity, that we being inwardly sanctified, we may be made partakers of all thy corporal comforts; according to thy promise made unto all true believers in him, that they shall be blessed in the house and in the field, in their corn and in their cattle, and in all things touching this life and the life to come. Be pleased therefore, loving Father, to bless our labours in tilling the earth, in our sowing, setting, planting and dressing of the same. Let the earth bring forth her plentiful increase, thirty, sixty, and an hundred fold, according to thy good pleasure, to our use. Let our flocks prosper, and bring forth thousands, and ten thousands in our streets: let our oxen and cattle be strong to labour. Send seasonable showers, good Father, upon o 〈…〉 fields, fatten the furrows thereof, and refresh the dry and thirsty land when it is weary. Shower down the former and latter rain upon the earth: let our corn grow 〈◊〉, and shake as the Cebars in Lebanon: let our pastures yield plentiful and wholesome food for our c●●tle: let our servants be unto v●●●●stie, strong, faithful and diligent in their labours. Teach us rightly to manage the things we take in hand, and bless all our handy labours and endeavours. Continue the strength and use of our limbs and senc●●, that we may be able to undergo that burden patiently and thankfully, which thou laidst upon all mankind in the beginning, the tilling and manuring of the earth, which without thy blessing, we cannot but confess, can yield us no increase to our comfort: our rising early, our hardest labour, and our late and little taking rest can profit us little, without thy blessing. Bless us therefore, Lord, and our labours: bless all that and those that do belong unto us. And as thy blessings and plenty shall increase and abound unto us; so let our continual desires to do good, increase, and according to our means, be helpful to the poor and needy, and charitably perform all the works of true piety. If riches increase, make us the more humble; if they diminish, make us patient: let not Satan delude us in either with pride or despair. Let not our corporal enemies have power to prevail against us, to hurt us, in body, goods or good name. Let us walk before thee in true sincerity, let us live in thee religiously and faithfully, in thy fear and love, and die in thy favour in Christ Jesus. Amen. Lord increase our faith. A MOTIVE TO A prayer to be used in the time of, and to prevent any of these three several common calamities that may happen upon a people namely of war, of famin●, and of the pestilence. THere are three capital and chief scourges wherewith God useth to correct a disobedient people, war, famine & the pestilence: the least of them of force to confound kingdoms. War is a grievous affliction where it is acted, especially civil and internal combustion● in a kingdom, where the father shall be against the son, the son against the father, brother against brother, and one neighbour to shed another's blood: Where one friend stands suspicious and fearful of another; where is no certain freedom, no assured safety of any man's person or goods; but infidelity, treachery, rebellions, treasons, murders, thefts, rapines, ravishments, and universal confusion threatens all men, in all places, by ●ll impious and bloody means. How many Countries, kingdoms, nations and people have tasted of this unsavoury cup, histories human and divine amply intimate. Our own Chronicles record many civil miseries to have infested this kingdom and parts of the same: where insurrections have begun, especially in the time of the dissension between Henry the third and his Barons, the troubles of the two houses of York and Lancaster, and other like troubles of later memory. And what calamities have accompanied this kind of punishment, are likewise at large related in domestical and foreign, in profane and divine histories: namely, famine and pestilence. Samaria being besieged, such was the famine there, as an Ass●s head was worth fourscore pieces of silver, and the fourth part of a kab of doves dung was sold for five pieces of silver: mothers did seethe and eat their own children, 2 King. 6. 25 28. 29. The like at the siege of jerusalem according to josephus. And, as Pliny reporteth, when Hambal besieged Cassilinum, a City in Italy, a mouse was sold for 100L. pieces of money, & he that sold it, died of famine, & he that bought it, saved his life. In these extreme famines, things most loathsome became dainty foody; horses, dogs, rats, mice, hides of beasts, shoes, boots, and many other abhorred things. As not only divers cities in France, and other foreign parts, but our own native country can too well witness, not unfit to be remembered as a necessary caveat. Acts and M●n. In the time of Edw. 2. the Sco●s (taking opportunity by the quarrel● that rose between the King and his Nobles about Pierce Gavestone) invaded England in so furious and hostile manner, as our Country men under the cruelty of the enemy, were, besides the general slaughter, driven to that penury and want of victuals, that they were enforced to feed on the former most unwholesome relics. The King himself could hardly get corn and victual to sustain him and his followers. Some did steal other men's children and ate them: many prisoners were in that height of hunger, as they took and tore in pieces newcome prisoners, and ate them raw and half dead. And this extreme famine and war, with the pestilence that followed the war and the famine, consumed the greatest part of the people in the land: for it is commonly found by experience, that wars follow security, famine war, and the pestilence follows famine. A statute was thereupon made in respect of the scarcity of bread, that no corn should be used in making of drink: a statute fitly to be in part put in execution at this day, being so highly abused to drunkenness; one of the most capital sins that draw down threats of these calamities to be renewed upon us. And how is it considered? what prevention is there fought? fullness & plenty breed security, our security idleness, our idleness Atheism, Idolatry, self-love, contempt of God and his word, oppressions, cruelties, pride, riotousness, lasciviousness, wantonness, and consequently the neglect of prayer. And these call for wars, wars for famine, famine for the pestilence: and these come with armies of evils upon a people forgetting God, fearful to be considered: even the least of these, namely, that which David chose, being enforced to undergo one of the three. It is an affliction much against our natures to yield unto; yet more tolerable than terribl● war, or intolerable famine: It threatens death yet with a milder countenance then stern war, or meager and consuming famine. But seeing sin is the impulsive cause of all these miseries, in the fierce wrath of God, who again is the efficient and working cause; how forgetful are we wretches, that find in ourselves this cause of the causes of our dangers, and will rest careless how, by whom, or by what means to prevent the coming of them upon us? knowing that they are sudden. And if the wrath of God be enkindled, yea but a little, how shall we be able to stand in his presence? how shall we avoid the coming forth, and the execution of his most fierce decree? If one destroying Angel could in one day, by one of these three dreadful calamities, send so many souls unto their places, as of the people of David, and host of Senacherib: what may we think if he send his other most fearful ministers together to visit our trespasses? Let us therefore seek atonement with God in Christ in time. Let us not play the secure servants, that persuade themselves, their Master will be long in coming: if he come and find us in our drunkenness, and surfering, and bribing, and tyrannising over our weak fellow members, it will be too late then to seek to avoid the danger, when the blow is given. The very terror of the miseries present will so astonish and perplex our hearts, as we shall run as men amazed for succour, and shall find none; for relief, and none will give it, and for safety, and none shall be able to preserve us from the destroying angels hand. Our faith will fail us, our prayer will be cold and not steed us, when we shall run here and there as at our wit's end, for fear of the dangers before our eyes. O let us therefore delay no time to fly unto God, not with our old polluted rags of sin and iniquity, but with renewed hearts and hearty repentance. Let us meet the Lord as the Ninivites did: so shall we recover our spiritual strength: and if any of these calamities fall upon us, we shall be hardy in Christ our Saviour, and with courage meet the enemy in the gap, namely, the sword; undergo famine with constancy: and in pestilence rest boldly on the providence of him, that hath promised to keep his faithful ones, in whatsoever danger. And therefore let us be moved to some consideration, that as our fathers have been visited with these calamities for their sins, we cannot dream of greater immunity, considering our sins are as ripe and as rotten as were theirs, and God's power is not diminished, but his heavy and punishing, and destroying hand is ready to be stretched out still. A Prayer to God to be used in the time of peace, to prevent war, in plenty, to prevent famine, and in the time of health, to prevent the pestilence, fit also to be used in the time of war, famine, and the pestilence also. GReat and terrible art thou, O God, and in thy fury takest vengeance against a rebellious, stubborn, stifenecked, and a wicked people. Be patient with us, O Lord, be patient with us: and although we be of unholy conversations, spare us, and be merciful unto us. Shoot not the arrows of thy displeasure against us, for the least of them is able to wound the hairy scalp of thy mightiest enemies, and to crush them in pieces like a Potter's vessel. O stay, stay thine anger against us, prevent wars, draw not thy sword upon us, take not the staff of bread from us, send not the pestilence among us; for we are not able to stand in thy fight when thou art angry. Be appeased towards us, good Father, in Christ our Mediator: free us of the dangers which we have deserved, and which (as we cannot but fear) do hover over our heads for our sins. Our sins are many, monstrous, horrible, and (as it seemeth) incorrigible. Thou hast shaken thy sword over us, we saw it, and were for the time afraid: thou hast punished us with pestilence, we have felt it, and were endangered. Thou hast weakened the staff of bread amongst us, we have tasted it. And yet we continue in our wont disobedience▪ we go on still in our wickedness, like unto those rebellious jews, that put to death the Lord of life: who are given up unto a reprobate sense. We also have eyes to see, and yet see not our dangers, ears to hear, and yet we hear not with sense thy fearful threats for sin, and thy severe judgements upon them that transgress thy commandments wittingly: we have hearts to perceive, and yet we seem not to understand those things that belong unto our peace and punishment; we are not sensible of thy displeasure: but we lull ourselves asleep with the sweet deceiving delights of our fleshly affections, and harden our hearts as Adamants against thy word. O gracious Father, give us repentant hearts for our sins, understanding hearts of thy will; give us obedient hearts to practise true piety and holiness in faith unfeigned, that we may appease thy wrath enkindled against us through Christ, the Mediator of all that return to thee in a holy submission. Turn us therefore, Lord, and we shall return from our evil ways, and obtain mercy in him that is our advocate with thee, jesus Christ the righteous, by whose intercession it may please thee to spare us thy people, spare us: let neither the sword that devoureth without mercy, come near us: let not famine too much afflict us, that hath no measure in pinching: and let not the pestilence steal upon us, that secretly flieth and striketh without respect of person, sere or age. Lord, give us repentance, and accept thine own gift, our repentance and our atonement with thee, that, if it please thee, these evils fall not upon us as we have deserved: but being made one again with thee, thine eye may be upon us ever in mercy to deliver our souls in death, and to preserve us in fa●ine. Thou art God, a strong hold in the day of trouble: let us not esteem ourselves strong in our own might, nor lean upon our own wisdom to defend ourselves, when any of these calamities shall be inflicted upon us. Make us righteous, so shalt thou preserve us▪ thou art the strength and hope of Israel, of all that are of a holy conversation, faithful. Be unto us a strong rock, whereunto we may always resort in war, in famine, in pestilence, and in all the calamities that accompany or follow them. Make us constant in all goodness, give us help against trouble; for vain is the help of man. hearken therefore unto the prayer of thy servants, and deliver us in Christ. Amen. Lord increase our faith. A MOTIVE TO A short prayer to be used in the time of war. THe children of Israel continuing to commit wickedness in the sight of the Lord, the Lord raised the Philistims against them, who made war upon them, and made them their servants for forty years, judg. 13▪ 1. he raised likewise the Ammonites against them, who vexed them 18. years, judg. 10. 7. and gave them into the hands of the Midianites for 7. years, judg. 6. 1. As men fall from God, so he sendeth them enemies, as it were to enforce their reformation: and if these kinds of afflictions cannot win them, he gives them over to more sharper calamities, as he did the children of Israel, whom he delivered into the hands of mere spoilers, and sold them into the hands of their enemies round about them; & which way soever they went, his hand was still against them, judg. 2. 14. 15. yet when they repented, & cried unto him, he raised up means to release them, and delivered them. judg. 3. 9 10. whereby we may be moved to seek the Lord, before the Lord send forth his persecuring ministers, as the children of Israel entreated Samuel to pray unto God for them, before their danger fell upon them, that God might be pleased to prevent that which they feared; and at samuel's intercession they were preserved, and their enemies scattered and confounded. 1. ●am 7, 8. 9 This is the course that Christians ought to take, first, to cleanse themselves from sin, and then to repair unto God in humble supplication for defence and preservation, and by promise they may be assured of timely deliverance in the instant of their greatest danger, Some trust in chariots, and some in horses, but let us remember the name of the Lord our God. A Prayer to be used in the time of war. O God of hosts, we beseeth thee look down upon us thy people, oppressed and afflicted with the fearful visitation of the sword, wherewith thou threatenest to punish us for our disobedience. Thou art the God of peace, send peace, if it please thee; and if they will not be appeased, break the swords of thine, and the Kings and thy Church's enemies, shiver their spears in sunder, confound their counsels, distract their league, dissipate and disperse their companies, stop their fury, frustrate their hopes, strike terror in their hearts, weaken their arms, take from them the staff of bread, and stand thou in the defence of thine Anointed: encourage his heart, and the hearts of all his subjects, to show themselves faithful in thee: gir● thou their victorious swords upon their loins. Manage thou their battles, and give them the victory. Give them such success as jehosh aphat had against his enemies by thee. Confound the enemy, as thou didst Sennacheribs' soldiers: do unto them, as thou didst unto Pharaoh, and to his host. Prosper them that fight for thy truth, as thou didst David against the Philistims; and let thine Anointed take up the triumphant song of David, The Lord hath divided mine enemies asunder, as water is divided. Go out before our Captains, as thou didst before Deborah and Barak: give us vi 〈…〉 ie as unto them: for it consisteth in thy power and providence, not in Goliahs' strength, nor in Achitophel's counsel, nor in multitudes, but in thee alone: and therefore in thee do we trust, let us never be confounded. It is sin, we confess, that stirreth up these calamities against us: give us repenting hearts and reformed spirits. Let us lift up pure hands with undefiled hearts, as Moses did unto thee, and prosper. Let our enemies fly before us, as before josuah: and let their strong hol●● be as the walls of cursed jericho: hurl them down, and let them never be built again to trouble the peace of thy Church. Thou art the author of peace; extend thy peace over her like a flood▪ Lord, lift thou up thy countenance upon us, and give us thy peace in Christ. Amen. Lord increase my faith. A MOTIVE TO A Prayer in the time of famine or dearth. FAmine is the most grievous plague that can befall man in this life: for the want of food causeth the body to pine and consume, it pincheth the very entrails of all creatures, brutish and human, without respect. In so much as to appease this greedy monster (as it may be termed) men are enforced to feed on things most loathsome, and unwholesome, instead of things salutary and good. There may be a Dearth without Famine, but never Famine without a Dearth: for to appease the violent fury of hunger, men will give their greatest Jewels, and in the times of much necessity, hunger is of so homely a condition, as (where, in the time of abundance it scorned base and homely meats) she scorns not now the basest nor the vilest things. Famine is a Tyrant, Dearth but a thief: the one favours neither poor nor rich, but oppresseth all, without respect of person, age, or sex; the other is partial, stealeth from the poor, and giveth to the rich, it pineth the needy, and filleth the wealthy: and therefore is Dearth uncharitable, unreasonable, and unconscionable: uncharitable, in not giving to the poor: unreasonable, in not observing where most need is: unconscionable, in withholding from the poor, and giving to the rich: but they are both the instruments of Gods heavy displeasure for sin, and therefore not be prevented or relieved, without true repentance and faithful prayer. God hath promised, that such as seek● him with a faithful heart, shall want no manner of thing that is good, and in the time of dearth they shall have enough. Wo● be unto them that in the time of dearth keep in their corn, and other victuals, to enhance the prices; that grind the facts of the poor; they shall be numbered among the wicked, and their names shall be written among those that have no love: but the faithful shall feed and be satisfied, and the little that the righteous hath shall be better & more comfortable unto him, than the great abundance of the ungodly. Therefore in the time of this kind of visitation, it behoveth all men to pray unto God, whose power is able to do wonderful things, to make a cup of cold water, and a morsel of bread to give strength, whereupon to walk forty days, as Eliah did, and to increase the small portion that we have, and to make it powerful to nourish us: as to the widow of Sarepthah. Trust thou therefore in the Lord, be doing good, and thou shalt be fed assuredly. They shall not be confounded in the perilous time, that trust in the Lord, but in the days of famine they shall have enough. A Prayer in the time of Famine and Dearth. O Great and powerful, merciful and loving Father in Jesus Christ, who hast made man to serve thee, and all creatures to serve man. Look down, we beseech thee, upon us, now in the time of distress, & want of necessaries to sustain our mortal bodies. Thou knowest whereof we are made, remember that we are but dust: and our lives are sustained by those thy creatures, that thou hast created for our use, which thou hast now so diminished and decreased, as the staff of our sustenance is broken, and we wax faint under the burden of thy heavy displeasure. It is our sins, Lord, that have drawn down this fearful visitation upon us, which we are not able to bear. And therefore, as thou art gracious, merciful, powerful and provident, forgive us our sins, in thy mercy in Christ. Relieve us by thy power for his sake, and provide for us in thy providence: call to mind thy mercies of old, wherein thou relievedst, not only our faithful Fathers, but such as were strangers also unto thy Covenant, the Egyptians, to whom thou didst send joseph to provide for the Famine to come; a special work of thy wonderful providence Come now unto us, Lord, co●● now unto us; increase our small store, and bless it, as thou didst the oil and meal of Eliahs' h〈…〉, fail us not, nor forsake us in the 〈…〉 e of our greatest need; leave us not in our distress. Thou hadst compassion, Lord, upon four thousand, which were to depart from thee, and didst feed them when they had nothing to eat, and thou gavest them sufficient, with seven loaves ●as also five thousand, with five lo●●es and a few fishes; all men sufficed, and many fragments remained. Why therefore should we fear, or despair of thy providence, seeing thou canst feed so many with so little show of outward means; and as thou canst relieve with little in quantity, so canst thou with things mean in quality: Daniel and his fellows lived by pulse and water, and were more strong, and in better liking, than they that had the full measure of the King's choice dainties. Great and wonderful art thou in thy power, unsearchable in thy providence, and thou art one and the same for ever, thy love is not diminished towards them that love thee, neither is thy power weakened, neither can thy providence be hindered; but whatsoever thou willest, cometh to pass in Mercy and justice. Will thou therefore, good Father, will thou, and work our comfort and relief, and whatsoever we then need, shall be supplied unto us. Mollify the hearts of such as have relief in abundance, that detain it, to enrich themselves, when the poor perish. S●ffer us not, Lord, to fall into grea●●● misery and want than we can bear't, Our flesh is weak, and unable to undergo the want of necessary food: give us, Lord, competent relief, that we faint not, nor perish altogether, for thy Christ's sake, our only Redeemer and Advocate, for whose sake thou hast promised to deliver the souls of thine from death, and to preserve them in the time of famine: Therefore, Lord, hear and grant our requests. Amen. Lord increase our faith, and bless unto us competent relief. A MOTIVE TO A Prayer, to be said in the time of the Pestilence. THe Pestilence, of all other plague's, is the most loathsome & grievous, especially to the parties infected, for that their dearest friends commonly fly them, and forsake them: none are readily willing to visit them: and yet of all the three inevitable plagues that God tendered to David's election, he made choice of this, as willing rather to fall into the hands of God, then of men. To fly before furious enemies in the wars, is a fearful thing: and to pine and perish for want of food, more grievous than Death. Therefore is the Pestilence rather to be undergone, then either the Sword or Famine: but that we are not at our choice, as David was: But as touching sin, in the same danger. Sin was the cause of his, and sin is the cause of our visitation. And therefore, to prevent the danger, we are to make peace with our offended God, by true repentance, humble submission, faithful and unfeigned prayer. It was the remedy that David used, whereby the Lord was appeased with the Land, and the plague ceased, 2. Sam. 24. 25. God's anger is easily appeased towards them that are truly penitent, and hum●●y seek him in faithful prayer. It appeareth that we have provoked the Lord by our sins to wrath: and in his displeasure be visiteth us with this heavy correction. Let us offer the sweet and acceptable sacrifice of prayer unto him, in unfeigned sorrow for our sins. It may be God will recall his destroying Angel out of our coasts: But if he will not be, appeased, & pleased to stay his hand from punishing: Let us submit us to his will in all Christian patience, avoiding, as much as in us lieth, the wilful running into the danger; and than if God have numbered us among them that he hath marked out unto death; let us not be dismayed, or discouraged: let us not only not think us the more unhappy: but far the more in the favour of God, in that he vouchsafeth unto us such a fatherly premonition, to prepare us that, which by the course of nature, in few years cannot be avoided, death, which seemeth far more terrible than indeed it is: for though it hath the name of bitterness, yet it is indeed the end & consummation of all the unpleasing things, which our deceived affections are miscarried by: it is the end of sin and sorrow, of dangers, fears and miseries; and is terrible to none, but to such as only consider the dissolution of the soul from the body, and do not look to the immediate conjunction of the soul with God: we leave indeed our corporal friends behind us, whom we love: But we ought to know, that we go to a more blessed fellowship in the heavens, to Christ our elder brother, whom we yet never saw: but if we love him, as he loved us first, we cannot but desire to see him, which we cannot do in our mortal flesh. Let us therefore with Saint Paul, desire to be dissolved and to be with Christ, with the Angels, and with the spirits of just and perfect men. And let us be of good courage in this danger of the body, which if we cannot fly, let us not fear, knowing that whether we live or die, we are the Lords, in Christ, in whom we are assured that all things shall work together for the best, and to the consolation of them that love God, in life and death. Weep may endure for a night, but joy cometh in the morning. A Prayer to be said in the time of any mortality, Pestilence or infectious sickness. O Lord our God, who of the dust hast created all mankind for a time to breath in this mortal life; and at their appointed times thou sayest, Return again into your dust, ye children of men. Look, we humbly beseech thee, upon us, under thy hand visited with great mortality, so bes●t on every side with the terrors of death, as we cannot but deem out selves near unto the grave. Our festered corruptions have brought forth stineking sins, that have de●●●ed our bodies, and infected the very air wherein we live, whereby we have deservedly drawn upon us in thy justice, this fearful visitation. Give us, Lord, repenting hearts, & renew right spirits wi●i● us, that we recounting our manifold and gross sins, may truly bewail them in the bitterness of our hearts; fill our heads with water, make our eyes a fountain of tears, that both inwardly and outwardly our sorrows for our sins may be unfeignedly expressed, and by our constant obedience, and sincere service of thee, our renewed conversations may be approved. Make us, we beseech thee, always watchful over our ways, that we err not from thy Commandments, in this time wherein many are stricken with thy hand, & many are finally fallen asleep. Bless us, we beseech thee, with that blessed prerogative, to be thy truly adopted children in Christ: so shall we be safe, according to thy promise, and this thy visitation shall not come near our dwellings: a thousand shall fall on our rig 〈…〉 hand, and ten thousand on our left hand, and yet not touch us. But what are we, Lord, that we should presume upon this freedom, having deserved as heavy a weight of punishment, as any whom thy hand hath visited? Let not thy patience, and long forbearing of us, persuade us, that either thou seest us not, or that for our own worthiness or desert, thou passest by us: but rather to think, that we are also of the number of them, whom thou hast ordained to partake of this visitation, that we may apply ourselves to a serious calling to mind of our offences, and unfeigned repentance for them, before thy decree come forth against us. Give a holy preparation unto our hearts, willingly to submit ourselves to thy good pleasure, for life or death, whether of them thou shalt be pleased to work for us: work in us for the one, such thankfulness as thou deservest, for so great a blessing, as the prolonging of life, and patience in the other; knowing that it is appointed to every man once to die. Lord, let not death, which is but the dissolution of the soul from the body, be over terrible unto us: But rather make us so to consider the benefit of our conjunction, which through the mercy in Christ, we are assured shall follow our dissolution, that we may rejoice, that the means of our dissolution is foreshowed unto us: which yet, if thou in mercy, mayest be pleased for a time to forbear, it may be unto us a lively & prevailing Motive, to stir us up to a more religious, faithful, and holy course of life before thee, that with patience and hope, we may wait the appearing of our Lord jesus Christ, and appear blameless in that day: and in the mean time walk worthy of thee, pleasing thee in all things, strengthened with all might, through thy glorious power, to all patience and long suffering, with joyfulness. And grant that our souls may evermore depend on thee our God, for of thee cometh our health, and our salvation: have mercy upon us, have mercy upon us, O God; for our souls trust in thee, and in the shadow of thy wings will we trust, until this thy visitation be overpast. Lord increase our faith. A MOTIVE TO A Prayer, to stir up Soldiers to live in the fear and service of God. AMong all other professions in the world: none is more dangerous than the military: for Soldiers are ever nearest unto casual and untimely death: yet (which is to be admired and lamented) no sort of people are more loosely, lasciviously, and barbarously given than they. Whoredom, Drunkenness, Rapine, Blasphemy, Oppression, Tyranny, and all kinds of ungodliness, are frequent among them. Much to be wondered at, that men abandoned, as it were, to the merciless bullet and sword, should walk so inordinately, as if there were not a God in mercy to preserve them, or in judgement to confound them. Above all men, Soldiers ought to be most watchful over their ways, and most mindful of their uncertain condition, knowing that Captivity, Wounds, and Death, are inevitable companions of their profession. The very title of a Soldier importeth two kinds of warfare, external with corporal, internal with spiritual enemies. If a professed Soldier faint or fail in the first, he is censured cowardly, and not bravely minded, which for outward disgrace he will seek to avoid. If he be foiled in the second, men and Angels will condemn his weakness: if he prevail in both, how great is his commendation? If therefore you that be, or desire to be Soldiers, perfect and complete, subdue and conquer, first your own inward and private enemies: then encounter the common enemy with courage: for, before you have manfully fought against, and conquered Sin and Satan, and your own carnal affections lu●king within your hearts▪ you can never with Christian courage, confront the visible enemy marching furiously towards you: for he that feareth not, nor serveth God, how valiant so ever he seemeth outwardly▪ yet feareth he death, and consequently feareth the ministers and instruments of death: but whoso feareth and serveth God aright, needs not fear the fury of mortal man, who can kill but the body; but the invisible enemies kill the inward and better part, the soul with the body. Therefore seek you peace, and be reconciled to God, before you undertake warre● with man; for if God be against you, if the strength of Goliath, the policy of Achitophel, the power of Senacherib, the host of Pharaoh, were all conjoined on your side, you should come to like end, as these vain men did, that thought themselves invincible. But if God be on your side, you need not fear: One shall be able to encounter ten, ten shall chase an hundred, an hundred shall put ten thousand to flight. It much importeth you, that would be accounted martial men, therefore to walk before God, and to be upright: pray unto him for courage and good success; but before you pray, you must strive with a godly resolution to abandon all your ungodly behaviour; for, God heareth nor, nor respecteth the prayers of hypocrites, such as draw nigh him with their lips, and entreat him in their words, utterly denying him in their works. Cast off the common course of profane soldiers, too well known to be too impious; follow the counsel of Christ, who willeth you to do violence to none, to accuse no man falsely, and to be content with your wages, Luke 3. 10. Being thus qualified, repair unto God in a lively faith, using all means to increase in divine knowledge, which begetteth all holy virtues, wherewith being furnished, whether you live or die, ye shall be the Lords. O Lord increase our faith. A Prayer to be used of soldiers. OH God of hosts, look down upon me thy unworthy servant, who in this life labour both in a corporal and spiritual warfare, fight within and without: Assist me first with thy grace, faithfully to encounter, strongly to resist, and truly to triumph over sin and Satan, who lie in ambush with armies of infernal soldiers, seeking to surprise my inward and better part, my soul, and to deprive me of all godly affections, that so I being conquered within, may not be able rightly to perform my outward calling, wherein thou Lord knowest, I walk in continual danger of my mortal life, having of myself neither power nor policy, to avoid the ordinary perils and calamities that accompany 〈◊〉 in this course of life. I am much sinful, and therefore I may the more fear that thou, who hearest not sinners, wilt refuse to go with me to battle, which every where, and at all times threateneth me with captivity, wounds, or death, as one abandoned (in human opinion) to the merciless bullet and sword. Give me therefore, Lord, a repenting heart, and a truly reformed conversation, that seeing by so many means death hovereth over my head, I may be ever ready and prepared in a holy and sanctified life, to meet the same without fear; knowing that death is but the issue out of a wilderness of miseries, troubles, calamities, and dangers, and an entrance into that most sweet, pleasant, and Paradise, plentiful of all good and most wished things: wherein is no war, but peace; no care, but comfort; no fear, but joy; no misery, but mirth; no hunger nor thirst; no want, but abundance of all good things for the soul to enjoy. Make me therefore, O gracious Lord God, an upright and faithful soldier in this mortal warfare, that I seek not, nor sinisterly take the goods, or sh●●● the blood of any man. Take 〈◊〉 me all desire of unjust revenge, 〈…〉 pine, and doing wrong to any. Conform mine heart and mine affections, to sobriety, modesty, patience, and true magnanimity and boldness. Prevent in me wantonness, rioting, drunkenness, swearing, blasphemy, whoredom, and such a profane and ungodly course, as commonly too much accompanieth this military life. And seeing, Lord, that I, in duty, am enforced to use the sword against those that rise up against us, bless the use of it to me, as thou didst the sling of David, and the sword of Gideon; teach my hands to war, & my fingers to fight. Give me a courageous heart, & undaunted spirit, to encounter the enemy as often as need requireth: make strong my loins, and fortify my arms, let good success befall our armies: daunt our enemy's hearts. Teach our Leaders and Commanders wisdom and Christian policy to direct us, and give us courage, strength and obedience to perform our duty with good conscience. And if in thy wisdom, peace be more to our profit and comfort, and to thy glory, than war, send us peace, in thy name: and let both peace and war, life and death, be to our advantage in Christ, in whom all things are blessed to them that truly serve thee. Let us want no manner of thing, Lord, that is good: vouchsafe us all things necessary for our warfare. Stand ever on our side, and let thy saving and protecting Angel preserve us in all danger. Remamber thy loving promises, and thy mercies of old: be unto us a shield and buckler of defence, and a sword of offence against our enemies; accept us into thy blessed protection: never fail, nor forsake us, O God of hosts. Go evermore forth with our armies; keep every one of us free from the excommunicate thing, sin and iniquity: And sanctify us with thy holy spirit, that in thoughts, words and deeds we may be approved not soldiers carnally valiant, or desperately bold, but truly and religiously courageous, both in our outward and inward warfare., through Christ: to whom with thee and the holy Ghost be● ascribed all ●ouor and power for ever. Amen. Lord increase our faith, and evermore mightily defend us. A MOTIVE TO a prayer to be said of such as travail by sea. Such as use the seas (as David observeth) and have occasion to pass the great waters by ship, see the wonderful works of the Lord. Wonderful in deed, in the creation of so huge a heap of waters, wonderful in containing them within appointed limits; wonderful in ebbing and flowing; wonderful in violence and rage; wherein sometimes it swelleth and worketh; wonderful in respect of jehovah, at whose word the most furious waves thereof are appeased. And lastly wonderful, in respect of man, whom God hath endued with the understanding to frame a vessel, wherein, as in a house, he may safely fly, as it were, through the furious furrows of so merciless waters. But all these wonders may be knit up in one, namely, in the wonderful power and providence of jehovah: who by his word hath made the seas, and gathered the great waters into one place, and commandeth them not to pass their bounds, and they obey: he hath given man judgement and art to frame the hull, to place the Roder, to stretch out the Tackle, and to spread the sails, to descend into the deep. But if God should there leave him to his own will, wit, power or art, though he have his card and compass to guide him, he should never attain his wished port: when the winds blow, the tempests rise, the seas rage, the waves lift them up as upon mountains, and hurl them down again as into deep gulfs. What then can art or force do? Do not their hearts then melt for fear, until the winds cease, the tempests appease, the seas calm, and the waves be still? And who worketh this wished and most comfortable change? only that mighty Jehovah: he that made the seas, he commandeth them to rage, to show his power, and again willeth them to be quiet, to show his mercy. Are not these the wonderful works of God? who but he commandeth, and the seas obey? Ye therefore that are occupied in this dangerous trade of life, be not unmindful to serve the living God: for ye see by experience, how suddenly he commandeth, and calleth for a tempest, and then ye think yourselves near unto the door of death Yet, as saith David, When they cried unto the Lord, he delivered them out of their distress, and brought them to the haven where they would be. There is none that useth the seas, but hath seen and felt this. If then they confess not the power, providence, and loving kindness of jehovah, and acknowledge the wonderful works that he hath done for them, even before the sons of men: Let them be assured, that a thousand perils futurely attend them. But the most of them that exercise this kind of travel, show themselves temporizers: when dangers appear, they seem much humbled, promising reformation of their sinful lives; they pray, and are cast down with importable fear and sorrow: but the danger past, they forget it, and God that delivered them from it, especially when they approach the haven where they would be, in safety, where, in stead of giving of thanks to God for his mercies, in leading and conducting them; the first thing they do, is to show they owe him no duty, by presently falling to transgress his will by drunkenness, wantonness, whoredom, swearing and blaspheming him, as though the danger past were the last they need to fear, or could befall them. But they deceive themselves; for God is patient and long suffering, but never forgetteth them in judgement, that so forget and neglect his mercies. He followeth them, when they think dangers farthest off: Shipwreck, Pirates, Famine, or some other judgement seizeth upon all careless Seafaring men. Wherefore ye that occupy the Seas, remember, that as in discretion you prepare all needful things, fit for your Sea voyage: so are there things most material to be provided tonwards your heavenly peregrination; Godliness, Faith, Obedience, true Fear and sincere Love and service of God; which, if you omit, let your corporal provision be never so plentiful, let your ship be never so strong, never so swift of sail, never so well manned and munited, the least breath of the Lords mouth is able to confounded you. No men have more interims, and times of leisure to serve God, then Seafaring men. Why then spend ye not those times in searching the word of God, in prayer, and in holy exercises? that God may be your guide, your defence, preserver and protector: so shall all things go well with you, and whatsoever ye do, it shall prosper. A Prayer to be said of such as have occasion to use travel at sea. GRacious Lord God, mighty, merciful and loving Father in jesus Christ, who hast made all things by thy word: And by thy power and providence dost govern all, and all obey thee in their kinds, the heavens, the earth and the seas: but man only is disobedient, only rebellious; therefore do thy creatures whom thou madest to 〈◊〉 〈◊〉, become adversaries unto man, especially the seas, which oftentimes rage and roar under the burden of their sins that pass in them, much daunting, dismaying and threatening the dry land, and the inhabitants thereof, much more such as in thy providence are appointed to have their travel and traffic therein; we therefore in all humbleness come unto thee, O jehovah, who art the God and governor of the immensible and unfadomable sea. Thou callest for and commandest the tempests to arise; thou liftest us the waves thereof, and we are mounted up to the clouds, and suddenly descend into the deep again. So that we are even at the door of death: yet such is thy might and thy mercy, that at thy rebuke they are still, and at thy word the tempest ceaseth. Receive us therefore into thy blessed protection, for we recommend ourselves unto the seas in thy name, confessing that it is neither the strength or swiftness of our ship that can save us, neither can our power or policy prevent the dangers of the merciless waves. It is not the Card nor Compass that can direct or bring us to the haven where we would be. It is only thy power, providence and conduction, whereupon we do depend. In thee is our hope and help: for thou commandest, and the Seas obey; at thy word, the Red Sea clave in sunder, it stood still in heaps, to give way to Israel: a work against the ordinary course of nature; and therefore much more easy may it seem to us, for thee to give way to us through the Sea● by natural and ordinary means. And the rather, for that we know, that at thy rebuke, the Sea of jenazeret being in violent rage, was suddenly appeased. Speak the word, and the Seas shall give us comfortable, & free pass, without any impediment. The winds and Seas obey thee, thou art omnipotent; thou canst do what thou will in mercy and judgement. Go with us, O jehovah, and be our guide, as thou wert near unto thy Disciples when they were like to perish i● the merciless waters. Prosper 〈◊〉 voyage, bless our means: let thy holy Angels accompany us, as assisting and prevailing ministers for our safety and good success. Rebuke and quiet the winds and tempests when they arise. Defend us from merciless and tyrannous ●●rates▪ when they assail us: keep us from ship wrack, when we are in peril: Supply us with all necessaries for our corporal sustenance and safety. ●ouchsafe unto us health and strength of body, wisdom and power to manage our affairs, to thy glory and our comfort. Take from us, and every one of us, all impiety, sin and uncleanness; furnish us with heavenly knowledge, increase and strengthen our ●aith in thee, confirm our hope of happy success: make us entirely to love thee: give us true zeal to serve thee, and to call upon thee, ●●tonely in all our calamities and ●angers as of necessity, but continually, as of a Christian duty: That thou mayst be pleased evermore to guide us, and by thy mighty hand, in thy mercy, to direct our course, and bring us to the haven where we would be, and leave us not unto the merciless waters: for without thee there is none that can deliver us. O give us hearts never to forget thy goodness, watchful and obedient hearts, that we never fall from thee to our natural vanities and corruptions: give us not over to our own hearts lusts, to swearing, swaggering, drunkenness, whoredom, and to the profane course of life, whereunto by nature we are inclined: But assist us ever with thy grace, that we we may live orderly, honestly, religiously, and ●olily before thee, to deal faithfully and truly with all men, at land and sea: ever depending on thy providence, who never failest nor forsakest them that call upon thee in spirit and truth. Bless our going forth, bless 〈◊〉 voyage, bless our endeavours, bless our calling and traffic, and 〈◊〉 us a comfortable, prosperous, and happy return. Make us thankful in holy obedience, which is the sacrifice, wherewith thou art 〈◊〉 pleased. Grant us, gracious Father, these and all other blessings corporal and spiritual, for th● Christ's sake, in whose bless●● name we augment these our 〈…〉 prayers, with that heavenly 〈◊〉 which he hath taught us. Our F●ther which art in heaven, etc. Lord increase our faith. A Prayer before meat. PArdon, we beseech thee, O merciful Lord God, our manifold sins which we have done, and do continually commit against thy Majesty, and thereby have deserved to be deprived of all thy blessings, and of these which now thou plentifully tenderest unto us for our nourishment. Thou in jesus Christ hast promised to bless thy creatures unto our use. Bless these unto us, we beseech thee; and grant that they may be unto us the comfortable means to strengthen our mortal bodies. Let us not abuse them by excess, but use them soberly to thy glory, and our nourishment, through Christ our Lord. A thanksgiving after meat. WE acknowledge, good Father, loving in jesus Christ, that of thy free mercy and bounty, we have at this time, a● all the days of our lives, been plentifully nourished with corporal food: Enlarge the gifts of thy sanctifying spirit in us, and in all the members of thy Church Preserve evermore our King, give us peace, plenty, health and happiness, through Christ our Lord. Amen. FINIS. A brief Table of all the Mottues and Prayers, contained in this Book. Prayers. A Motive to Prayer. 1 A Prayer for the assistance of God▪ holy Spirit, in any spiritual or godly corporal action, or endeavour; fit to be used before every lawful enterprise, especially before every divine exercise. 2 A Motive to a Prayer to be used in the Morning in private Families. 5 A Prayer for the Morning for private Families. 8 A short Prayer for the Morning to be said of one in private, or in a Family, using the plural instead of the singular number. 17 A Motive to a Prayer, to be said in the Evening in private Families. 21 A Prayer to be said in private Families in Evening, before they go to rest. 24 A short Prayer for the Evening, to be used of one man in private. 32 A Motive to a Prayer for the members of Christ, to be used after private Prayers in Families. 37 A Prayer for the members of Christ, wheresoever dispersed, fit to be used after our ordinary Prayers of Morning and Evening. 39 A Motive to the confession of our sins to God, and to stir us up to pray for the remission of the same. 43 A Confession of sins, with a Prayer for pardon for the same. 47 Another short Prayer for forgiveness of sins. 51 A Motive to a Prayer, for a godly and holy life, and for power of resisting Satan and sin. 54 A Prayer for a godly life, and to resist sin and Satan. 57 A Motive to a Prayer, before the receiving of the holy Communion, or the Lord's Supper. 63 A Prayer to be said, before the receiving of the Sacrament of the Body and Blood of Christ. 67 A Motive to a Prayer, to be said after the receiving of the Lords Supper. 73 A Prayer to be said after the receiving of the holy Communion. 76 A Motive to a Prayer, to be said of any man in any kind of trouble. 80 A general Meditation or Prayer in whatsoever trouble or cross. 84 A Motive to a Prayer, to be said in poverty and want of this life's necessaries. 88 A Prayer to be said in poverty and want of this life's necessaries. 91 A Motive to a Prayer, to be said of such as are in prison. 96 A Prayer to be said of one in prison, for what cause soever, changing the words according to the occasion here set down. 100 If for debt, say thus. 103 If for matter for which life or member is 〈◊〉 danger, say thus. 104 If upon unjust occasion, say thus. 105 If for the testimony of thy faith in Jesus, say thus. 106 A Motive to a Prayer, that we may be always ready to die, and to be so prepared as we may not fear death. 109 A Prayer to be often used, that we may 〈◊〉 live, at we need never fear to die, 〈◊〉 to be often used of all men, especially i● sickness. 111 A Motive to a Prayer to be said of one in his sickness, or in any disease, or defect of his senses or limbs, fit to be read of, or unto the sick & diseased person. 117 A Prayer to be said of one that is sick or diseased. 122 Another Prayer to be said of a sick man. 125 Meditations upon the sick man's recovery of his health. 128 A Motive to a Prayer, to be said of such as visit a sick friend or brother. 130 A Prayer to be said for a sick man or woman, of his or her friends, that visit them. 133 A Motive to a Prayer, before a man begin his journey. 137 A Prayer before a man begin his journey, or attempt any weighty corporal action. 140 A Motive to a Prayer to be said after the return from a journey, or coming to the Inn or place of rest. 143 A Thanksgiving after the return from a journey, or coming safe to a place of rest. 145 A Motive to a Prayer, to be said before a Sermon. 147 A Prayer to be said, before the hearing of Sermon. 152 A Motive to a Prayer, to be said after a Sermon heard. 156 A Prayer to be said after the hearing of a Sermon. 160 A Motive to a Prayer, to be said against malicious adversaries. 163 A Prayer against enemies. 168 A Motive to a Prayer, to be said of every true Christian, for the Ministers and Preachers of the word of God. 172 A Prayer to be said for the Ministers of God's word. 176 A Motive to a Prayer for the Church Universal. 178. A Prayer for the Universal Church, and for every member of the same, ●it to be often said of every true Christian. 182 Another Prayer for the Universal Church, in the time of affliction or persecution. 186 Another short Prayer for the prosperity of the Church and government thereof. 190 A Motive to a Prayer, to be said for the King's Majesty. 192 A Prayer and Thanksgiving for the King's Majesty, to be often used of every good subject. 196 A short Thanksgiving and Prayer for the King's preservation. 201 A most pithy and pathetical Prayer for the King, and overthrow of Antichristian religion, and enemies of the truth. 203 A Motive to a Prayer, to be used of such as are of the King's majesties privy Counsel. 207 A Prayer not unfit to be sometimes used of a Counsellor of Estate, as he hath opportunity. 210 Another short effectual Prayer, to be said of a privy Counsellor, fit to be said before consolation. 213 A Motive to a Prayer, to be said of every good subject, for the good success of the Counsel Royal. 215 A Prayer to be used of every good subject, for the King's Counsel of Estate. 218 A short Prayer for the Counsel Royal. 221 A Motive to a Prayer, to be used of ●udges and superior Magistrates, that have power and authority to hear and determine causes between man and man: which Motive is fit to be often read and considered of them. 223 A Prayer to be used of judges and Magistrates. 227 A Motive to be used of Christians, for judges, and superior Magistrates. 230 A Prayer for judges and superior Magistrates, to be used of all good and Christian subjects, and especially of them that have causes depending before judges and Magistrates. 233 A Motive to a Prayer, to be said of a man or woman unmarried, intending to marry. 237 A Prayer to be said of a man or woman unmarried, intending to marry. 241 A Motive to a Prayer, to be said of married folks. 245 A Prayer to be said of married folks, either privately, or mutually together. 249 A Motive to Parents, to stir them up to instruct & pray for their children. 252 A Prayer fit for Parents to make unto God, in the behalf of their children. 255 A Motive to a Prayer, to be used by children for their Parents. 260 A Prayer fit for children to use for then Parents. 263 A Motive to stir up Masters to a god●y government of their servants, and to pray for them. 267 A Prayer to be said of Masters, for their servants, not unfit to be used of all that have command over others. 272 A Motive to stir up servants to obey, and pray for ableness to serve their Masters and Governors truly, & to profit in their callings. 275 A Prayer fit to be used of servants. 278 A Motive to a Prayer, to be used of Artificers and Handicraftmen. 281 A Prayer for Tradesmen, Handicraftmen and Artificers. 283 A Motive to stir up Husbandmen and Ploughmen to Prayer unto God. 286 A Prayer fit to be used of Husbandmen, not unfit for all men whatsoever. 290 A Motive to a Prayer to be used in time of, and to prevent any of these three several common calamities that may happen upon a people, namely, of War, of Famine, and of the Pestilence. 294. A Prayer to God, to be used in the time of Peace, to prevent war, in Plenty, to prevent Famine, and in the time of Health, to prevent the Pestilence, fit also to be used in the time of War, Famine, and the Pestilence also. 301 A Motive to a short Prayer, to be used in the time of war. 305 A Prayer to be used in the time of War. 306 A Motive to a Prayer in the time of Famine or Dearth. 309 A Prayer in the time of Famine and Dearth. 311 A Motive to a Prayer, to be said in the time of the Pestilence. 315 A Prayer to be said in the time of any mortality. Pestilence or infectious sickness. 318 A Motive to a Prayer, to stir up Soldiers, to live in the fear and service of God. 322 A Prayer to be used of Soldiers. 326 A Motive to a Prayer, to be said of such as travail by Sea. 330 A Prayer to be said of such as have occasion to travail by Sea. 334 A Prayer before meat. 339 A thanksgiving after meat. ibid. FINIS.