THE miscellany, OR, A registry, and Methodical Directory of ORISONS.  
Exhibiting A Presentment of the Souls Requests in the high Court of the heavenly Parliament: Prefaced with Meditations of a threefold distinct Nature, Preparatively instructing the Christian Soul,  
For 1 Prayer by 

Testimonies of the 

1. Scriptures,  
2. Fathers of the Church.   commending Prayer.  
Remedies against Impediments hindering Devotion, and are 7 with a Special Preface divided into Sections.  
Helps furthering Devotion, and are 6 with a Special Preface divided into Sections.    
Medi 

2— The lords Supper.  
3— Mortality, and Death.    1. Timothy 2. 1, 2 3. 
1. ● exhort therefore, that first of all Supplications; Prayers, Intercessions; and giving of Thanks, be made for all men.  
2. For Kings, and for all that are in Authority, that 〈◊〉 may lead a quiet and a peaceable life, in all godliness and honesty.  
3. For it is good and acceptable in the sight of God our Saviour.  
Imprinted at London for J. Harison, dwelling at the sign of the golden Anchor in Paternoster row. 1615.   

TO The most excellent, godly, virtuous, learned, our gracious Sovereign Lord, JAMES, by the grace of God of great Britain, France, and Ireland, King, defender of the true, Christian Catholic Faith.  
RIGHT-NOBLE, MOST RENOWNED, MY DREAD SOVEREIGN;  
IT is an ancient saying of a divine Philosopher, that Commonwealths are then happy and fortunate, when either the Wise and Learned, called Philosophers, govern them, or their Governors and Rulers be Philosophers; that is, lovers of Wisdom and Learning. Some, to make resemblance of this Truth, do Emblematize it in the Picture of Pallas, (whom the Antiquity deemed the Goddsse of Wisdom) portraicted with a Shield or Target: by which they would give us to understand, that the whole World, figured under the form of that Shield, is governed of Wisdom; and by means hereof, a Prince to be invested, as it were, into a possession of two Kingdoms; the one, of Saturn, which is Contemplation: The other of jupiter, which is Action. And to make this to appear more plain, the Astronomer is bold to say, That no great matters for weightiness, nor firm for perpetuity, can be done by any, but in whom Saturn the Philosopher, and jupiter the King, are united, (like Hypocrates Twins) sympathising in one, and the same person of a chief Governor, whom for that cause, they call most happy, as having the Deity of Pallas (to use their words) residing in his Breast; both to possess Knowledge, and to carry the Lance: For that Knowledge without Power and Might, profiteth few; and Power, without Knowledge and Wisdom, doth hurt many. This seemeth to have been a received Truth of the Antiquity: For, in this sense we read, that the Kings or Rulers of former times were chosen such, as should both at home provide for the advancing Virtue, and repressing Vice; And also repel Foreign forces from Invasions; yea upon occasions likewise, Led an Army abroad: showing that in these two things, was necessarily comprised the very chief Office of Kings and Rulers: The one to be performed by good Laws, and administering justice always: The other, by Arms, and Martial Chivalry, as the times require: For this last, is extraordinary, and in case it must be so: But that former is ordinary and perpetually in use, and not to be omitted. For this cause in those heroical Times, all Kings were both judges, and Captains of War, as saith Aristotle This is manifested in the first Kings of the ancient Grecians, 1 Aeacus, 2 Minos, and 3 Rhodamanthus, who 
1. 2. 3.  all three were called by no other name usually, then by the name and title of judges; manifested likewise in those Epithets attributed to Kings, by Homer, calling them, Shepherds of the people; to note a special care appropriated to them of Legal protection every way, which also is the very same argument that the holy Ghost is pleased to use in S. Paul, showing the end for which Rulers and Kings are appointed, even that they by God's favour, faithfully executing their Office, the people under them may 
a 1. Tim. 2. 2.  lead a quiet, and a peaceable life in all godliness and honesty. And for specialty the said Poet Homer celebrateth Agamemnon King and General of the Graecian Army against Troy. And to speak out of History, we read in Herodotus, that Diocese among the Medes, was first made judge, and afterwards King: having appointed to him a corporal Guard, aswell for his own safety, as also to keep in awe the Potent and Mighty, and to repress in them insolent Wrongs against the weaker sort of inferior note. Again, the Lacedaemonian Kings, as in time of peace they ruled by the Sword of justice; So in the Field against their Enemy, they had an absolute Command, (though perhaps herein, some will say; by a special Commission from the Ephori, delivered them enclosed in that round piece of Wood, called their Scytale,) both for a good King, and a stout Warrior, by those two epitheted adiunctes defining him a fit Governor of his people, aswlll for War, as for Peace. Neither the Romans, who succeeded the Grecians in the Empire, were herein wanting to themselves; for they also after their example, constituted Kings for justice sake, as Tully saith, by their Authority to be maintained among them for the common good. Now this name of King, having the stile of great State and Majesty, (as being most eminent amongst men) was therefore so plausible to the Israelites, and so lively in their Eye, as that they thought themselves inferior to the Ethniques, so long as they were without a Ruler by that Name; and therefore asked of Samuel a King, first to judge 
a 1. Sam. 8. 5. 20  them only: But afterwards they would have a King like other Nations, both to judge them, and also to go before them, and to fight their Battles. And so they had a King by appointment from GOD, promised them before in Deuteronomie, 
b Deut 17. 14. 15.  if they should ask one when they were come into the land of Canaan, which he would give them to possess; For as then GOD was their sole and only King; and being the King of Kings, was instead of all, and vouchsafing them always his one presence, was still among them between the 
c 1. Sam. 4. 4  Cherubims, fr● whence the Lord answered, & gave out Oracles in all weighty matters, by 1. Dreams 
d 1. Sam. 28. 6  by ● urim, or by his 3. Prophets; in this manner designeing judges for Peace, and appointing Captains for War extraordinarily, as joshua, 
e Num. 27. ●8.  judah, 
f judg. 1. 2.  Othniel, 
g judg. 3. 9  Deborah, 
h judg. 4. 4.  Gedion, 
i judg. 6. 14.  etc. And so to Samuel, 
k 1. Sam. 7. 15  who judged Israel all the days of his life: And anointed Saul 
l ● Sam. 10. 1.  the first King to be the Governor of the Lords inheritance. But to go on in the matter proposed, it appeareth by those former allegations of Testimonies and Examples, that Men at the first were made Rulers and Governors over people for a common defence to them both in War and Peace: and therefore we may not think but they were qualified through Wisdom thereto, as having that Eye of the Learned, defined to be the judicious discreet Eye, clearly insighted in the precepts of true Policy; which said Eye, is framed & fashioned, as it were, first out of a wit perspective, to inquire into the quality of State-affairs. Secondly, out of a judgement deliberative, fitted by much experience to define and determine them: And lastly, out of a Mind resolute and expedit for speedy execution accordingly. For this Eye weighing, in the Balance of a Well instructed discretion, the differences of former Times passed, with the late Customs of our modern Times, and now present in esse, both 1. abrogateth, 2. reformeth, and also 3. establisheth 
1. 2. 3.  Laws; prudently attemperating the reason and use of them, to the distinct forms of Government in several; which by reason of Change in the manners of the People, must of necessity admit also Change and alteration in themselves: and so in the sense of that Civil Law maxim, as things that happen a new, have need of new reforming Remedies: Which none can be excogitated fitly, and set for good, without this judicious Eye of the Learned; for which cause it hath been in very high esteem always among Kings, Princes, and men of State, in that rank for Wisdom remarkable. A matter therefore for excellency not only in Confession deserving approovement, but much more in Action (suffragating thereto) singularly applauded; as is pregnantly related in Histories of former age. But what needs any recital of foreign examples for testimony of this truth. To writ personal Commendations of living Princes, especially to themselves, may be held a verbal Simony; yet, Shall true praises be smothered in silence, for fear of unjust blame? Only I do deprecat the suspicion of Flattery, and crave to be bold to utter a true thought of a loyal Heart, and say, Your Highness, o most Noble, (worthily so termed) defender of the Faith, (which indeed is the very true, ancient, Catholic Faith) being not only Learned yourself in all knowledges fitting (for Ornament) the stately parsonage of a Monarchical Governor, (for this cause to be truly accounted a LIVING LIBRARY, and a Walking Study); But also singularly affecting, and charily forstering the professors of Learning and good Arts, (in both these names a mirror of Kings) do make alone, without example, the asseveration of the former assertion good, in as much as thus ordering the Government politic of your Realms and Kingdoms by Wisdom through wholesome Laws, you have settled and established them in a blessed Christian Peace and tranquillity, beautifying, and beatifying, both Church and Commonwealth thereby. This apparently manifested to all your Subjects, (I mean Subjects of the best note for true loyalty to your Royal Sceptre) who seeing, (and confessing also an acknowledgement of the same) do rightly and willingly attribute it to that judiciously discreet Eye of Learning and Wisdom, spoken of before; and is in your Majesty the better quicksighted, and more clearly perspicuous, for that it hath received illumination from the Spirit of that Wisdom which Solomon calleth, The 
a wisdom 7. 26.  Brightness of the everlasting Light, and, The image of God's goodness. In the virtue and power whereof, your Majesty being always guided, can at no time be deceived in the course of your Government; which as it is now in appearance, willbe hereafter better made known in the public good, being the chief end of a well settled State. For this Wisdom telleth Kings and Princes, that they are appointed Rulers over Men for men's sake. And as by this, they are Lords; so are they Tutors and Protectors of their People. O truly just and most lawfully ruling Prince! who in this sublimious state of a preheminenced Sovereignty, hath notwithstanding adjoined, and (as it were conserted) reverend Modesty to Princely Majesty, desirous to be held and reputed of his Vassals rather Good for Clemency, then Great for Power; a Father of his Country, much ●ore, than a Lord over Men: whom he knowing to be given him of God, for their special good and benefit, is not seduced by high thoughts of his stately▪ Dignity, from executing the kind, and love-meriting parts of that necessary Charge committed to him from above, acknowledging with Adrian the Emperor, the Commonwealth to be the Wealth and Welfare of his People, and not his own in proper. A true and plausible effect of Wisdom and Learning specified in that worthy saying mentioned before, and much celebrated in the writings of the best learned Politics of either Philosophying Rulers, or Ruling Philosophers, making happy commonwealths by the use thereof, and for it worth hath carried a long my Pen unto this discourse, the rather because it hath a true conformity with your majesties Royal deportment, in the whole course of your highness Rule over us with great correspondence. But this notwithstanding (though very plausible both in opinion and example.) Religion, in specialty, is that, which first reduceth the Throne of a Prince into a form of government by wisdom; & afterwards raiseth and settleth it in an Eminent height of a most flourishing state; For those commonwealths are in the Eye and speech of all men religiously wise, most firm, & permanent, in whose midst is seated the Temple of God, yea who themselves are in deed the very Temple of God; so as all Kings and Princes, which do reign with God, do reign most happily and best secured; as of your Majesty is acknowledged to be well understood for a truth, even at the first entrance and commencement of your Reign over us. For, (may it please your Grace my most gracious Sovereign) to give me leave, I shall remember unto 
This Conference ●eld at Hampton Cou●t ●anu. 14. 1603.  your Highness your own words, making proof thereof, in that Conference had with the Lords, Bishops, and others of the Clergy, about Church-matters when to declare your Princely meaning in calling that assembly, you said, It was after the example of all Christian Princes, to take the first course for the establishing of the Church, both for Doctrine and Policy: Wherein your Highness manifested that 
See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. pag. ●.  religious Care, which is best fitting the Royal person of a Christian Prince, knowing, and doing to your Subjects also thereby to know, that the main Pillar of a Politic State for happiness, in permanency and stability in Religion; which cannot be settled, but by that true Wisdom whereof Solomon speaketh, calling it, The 
a Wisd. 7. 25.  Breath of the Power of God: For, if God 
b job. 12. 18.  looseth the collar of Kings, and girdeth their Loins with a Girdle, as job speaketh, which as by interpretation out of Daniel, 
c Dani●. 2. 21.  taketh away Kings, and setteth up Kings; it is out of question, that the Throne of Princes is the Throne of God; So acknowledged, and in words confessed of the Queen of Sheba, when she said to Solomon, 
d 2. Chro. 9 8.  Blessed be the Lord thy God, which loved thee, to set thee on his Throne as King in stead of the Lord thy God. And this Throne, David calleth the Throne 
e 1. Chro. 28. 5●  of the Kingdom of the Lord over Israel. And in a fit correspondence hereto, Solomon testifieth unto God, that he made 
f 2. Chrno. 1. 8. 9  him King over a great people, to reign in his father David's stead, Therefore in the Proverbs the Wisdom of God challengeth this power of Constituting Kings, to herself only, saying, By 
g Prou. 8. 15 16.  me King's reign, and by me Princes rule. This is that wisdom of God, which dwelleth with prudence, and findeth out knowledge, and 
ver. 12.  Counsel, even the true knowledge of the King of Heaven; without which no King can well reign, nor bear rule on Earth. In this sense speaketh Lactantius very sound to the purpose: 
Lib. 5. Instit. 8.  Therefore doth all evil and mischief (saith he) daily increase, lying heavy and weighty upon man, because God the maker and governor of this world is forsaken, and wicked Religions professed against his true worship: For, All the wisdom of man, (sayeth the same Author) 
See  consisteth in this one thing: first, to know God; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 1. 2. 3, lati. Lib. 1.  then to worship him: So, Wisdom preceding, and Religion attending, it must be, that true Worshipping of God, is a Consequent, to a Sound knowing him, as He is to be worshipped. Writing of this matter to your sacred person, I beseech your Highness, let me use here your own words 
See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 1. 2. 3. Latin.  for proof to be alleged out of your own Book of the Institution of that most noble and heroical Prince HENRY, our late Prince of the best and greatest hopes.  
In the beginning of which your said Book, yourself doth profess, None to be meet to govern a Christian religious Nation, who doth not (how great soever) from his heart, worship and reverence the divine Godhead. And 
Lib. 1. 6. in the Latin.  proceeding further in this Argument, your Majesty setteth down Two degrees of this Worship from Mah to God: The one Inferior, which ascendeth: The other Exterior, 
1. 2.  which descendeth. The former consisting in Prayer, and in Faith towards God: The latter, in Actions issuing from that Fountain: so as that former containeth nothing else but a right use of Religion to be exhibited unto God: That other, respecteth the Rule of Christ; 
a Math. 7. 12 Luke 6. 31.  What you would Men should do unto you, even so do ye unto them; which is the Rule of justice and equability, preceptive in the Law and Gospel for Love and Charity to each other. here to continued this Discourse, (into which I am willingly entered, as being fitted in part to the Argument of this my Book, treating of 
See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. pag. 7. in the Latin.  Prayer) I humbly crave leave of your Majesty, to speak hereof unto you, out of that your learned Treatise truly Religious, and Christianly Politic. I found in it Religion defined, that manner of worshipping God, which himself hath appointed out of his manifest revealed Will, receiving life from a true Faith; and so by it seemeth to be animated and quickened unto all good Works: also preserved by a right Conscience, and so continued in that knowledge of God, (with which he hath enlightened the Mind of man) both against Reprobation, and Impenitency, 
pag. 16. lat 19  the Leprosy of the Soul; and also against Superstition, the very Nurse and Fosterer of erroneous opinions peremptorily derogating from the truth of God's word. This then kept sincerely pure from pollution of Sin in Manners, and of errors in the doctrine ●● faith, that interior worship of God which your Grace there mentioneth, will have an easy ascent unto him, and be the more plausible in his sight for acceptance, religiously commended by Devotion, and Zeal in Prayer.  
To enforce here a necessity of Prayer by Arguments (which is sufficiently treated of in the Preface, or fore-speech of this my Book) were to set a Candle in the Sun flaming to give light at noonday: For although Divinity, (as it is onccupied in the Theory of God, and heavenly things, both to be believed, and hoped for,) may seem a speculative Discipline, only for the Souls bore knowledge; yet, if the Schoolmen grant (which argue this point) that Consent in believing the Doctrine of Christian Faith, is an Action of the Will and Mind of Man; it must needs follow, that Divinity is also a Practicque Doctrine, which requireth the same of Man: For what respecteth Consent, but Action in consequence unto Knowledge, which was in precedence to it? Christianity consisteth not in Wording: It is mere Vanity, yea dissolute Security, to discourse of Faith, out of the Scriptures, and for defence thereof to allege Theological reasons, and Authorities, if also there be no Consent, and Agreement for acting the Works thereof. Christ said to his Disciples, 
a joh. 13. 17.  If ye Know these things; blessed are ye, if ye Do them. Doing therefore, and not Knowing only, blesseth the Christian▪ For, He that 
b Luk. 12. 47.  Knoweth▪ and Doth not, shallbe beaten with many stripes. As so by all true consequence, Divinity is a Practicque Doctrine, and not only Theoricque, and Speculative.  
To come then to the matter of Prayer purposed, for as much as our Soul hath no ability of itself to deserve any thing, but must depend wholly upon Christ; who is the true bright shining light of righteousness for all grace working acceptance before God, (which not obtained, all knowledge contemplative is idle, and unprofitable) we must needs holdit very necessary (The state of the Soul, thus disabled through it own infirmities) that we attend upon Prayer sedulously and seriously, by it in Christ's name to call unto God for his Spirit, to lighten our understanding with the iufluences of his Grace, which is only powerful unto all virtue, as [to analogize great things to small] may be observed in the Moon, to work upon these inferior Sublimarie bodies, in every one (after their several qualities and natures) conformably to the Light it receiveth from the Sun. There is no assurance to the Elect and Godly of obtaining either spiritual Graces, or otherwise the favour of God, for any other temporal Benefits, but by Faith. This is the Solicitor, that maketh the motions in the celestial starchamber before'rt the Throne of the high judge of our Souls for access of our supplicatory Requests, to be presented and pleaded there, by our Advocate Christ. And how doth Faith make these motions, but by Prayer only? For as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lib. 1. pag. 11 in the latin.  Faith in that your majesties Princely Institution is truly said to be the Nurse, and Cherisher of all Religion, and Piety. So is Prayer there also said to be the fosterer, advancer, and mainteynor of this religious true Catholicque Faith; by which is wrought in our minds a firm persuasion, and sure apprehension of God his Promises; as your Highness hath there defined, calling it that Golden Chain, by which the faithful Soul is linked, and annexed unto Christ: for in him only are they made; and to the godly by him, and for him, shallbe always yea and Amen.  
The Faithful assurance of the Godly, is in 1. grounding, and 2. guarding. If then the Godly will be grounded as the Mount Zion, which cannot be removed but standeth fast for ever; And guarded as jerusalem, which is compassed about with Hills on every side; Let them be intentive to continual Prayer, which cherisheth their faith, settling it in God's promises, whereby it is made strange against all 
a Ephe. 6. 16.  the fiery Darts of the wicked, And to 
b Pet. 5. 9  resist the Devil. So as Prayer, next to Preaching the Word, aught most specially to be had in esteem and regard of us: But first in place, is the divine Word, out of which God speaketh unto us by his Ministers, and instructeth our Consciences in the true knowledge of his Faith, (for Faith 
a Rom. 10. 17  is by hearing,) and therefore great care, and diligence is to be used, in hearing frequently the sacred Doctrine with attention and reverence, as your Majesty 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. pag. 5.  adviseth.  
Next to it, succeedeth Prayer, for the very special use and necessity thereof as may appear proved both in the examples of the godly practising it, & also in the exhortative precepts given for it throughout the whole body of the Scripture, and so 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. pag. 12. in the Latin  (as I take it) understood of your Highness commending next to that most absolute form of Prayer made by our Saviour Christ, the divine Psalms of David, from whence▪ as out of a rich Vain, and pure Fountain, may plentifully be taken, those forms of Prayers and Supplications that may make for either 1. Necessity, or for 2. Comfort▪ Now that the Ministry 
1. 2.  of the word preached, hath of right a precedence to Prayer; and that Prayer, in the next place is subordinated thereto as a subsequent, may thus appear; For that the Word, being the ground of God's promises in Christ, signed to us by the Seal of his Spirit, we had need to be first instructed by it, how that God being not as man that he should lie, or repent him of the good he purposeth to his Children, is very Truth itself, and so secureth them of performance, in as much. as he knoweth it to be a part of his glory (whereof he is always jealous) to perform what he promiseth in his Word.  
Again, the Nature and Effects of Prayer, both what it is in itself, and how to be confined, and also, what force it hath in working to the good of them that use it, is also first to be learned; which cannot be had before it be taught out of the said divine Word. Hereby our Faith well instructed, addresseth itself the more boldly and sound to Prayer, which is a singular prerogative of God's high service for his Glory vouchsafed his Children; Yea, and commanded to be offered up of them at all times, for the supplying all their wants, both in spiritual Graces to the Souls good, and also in Temporal commodities to the welfare of the Body. At all which times, we are specially to have good respect of our behaviour and gesture in Praying, that it be with all Reverence due to such a Majesty, that filleth the Heavens. For if a Subject may not dare 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. 13. ●at.  to present himself before the King (whether by Petition, or otherwise) but submissly and accommodately; How much less is any Man▪ (who is mortal) to presume to call unto the Almighty GOD, as to his companion and fellow?  
In deed a wise discreet Man will not appear before any of eminent Superiority, to ask any thing at his hands, but well prepared every way in reverent Gesture, and fitting Speeches; for he bringeth his Errand with him well furnished▪ If then such provident care be had of worldly Authority for worldly respects how aught we to be advised in what sort & manner we do present ourselves, and our speeches, before the Lord God, craving of him Spiritual graces. Of all these points, I have spoken in the Preface, to my Book sufficiently (I hope,) and I may say also of purpose, for the instruction of some Readers, perhaps not so thoroughly learned in the knowledge of them, as the necessity thereof requireth: Needless therefore may seem here any commentation upon a Subject of this Nature. But vouchsas▪ me herein your most Gracious aspect, I hambly crave it; and be pleased to know, that your highness first Book of your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in concurrence of this matter corresponding to mine, did first induce me to insert this Discourse, and hath continued me also in it unto this extent of longitude; the which being graciously pardoned of your Majesty, I may hope of a favourable construction in the Argument itself thus discussed: For, as in ●scussing the matter and subject of my Book (which is made specially for Prayer,) I follow the common stile of Dedicatories for example, which all in a manner do the same: So, having in purpose to consecrated it unto your Highness, I thought it very meet for applause to fashion, in some sort, the handling of the matter contained therein out of that your majesties Book, as it were by a suffragie from your own mouth witnessing the Truth of what is alleged from thence in my writing, and so to commend it to the censure of the judicious and wise Reader. Were I either able for Learning, or for my Person worthy to blaze, and decipher the singular, and most eminent endowments of nature (wherewith the Divine Majesty, from above hath bountifully enriched, and graciously blessed your sacred Majesty) I would most gladly (as already acknowledged of others) so to their learned ●udgments ascribe my opinion also in particular, for a testimony of my Loyal heart unfeignedly devoted to the best and highest thoughts that is fit for Subjects of true allegiance and Fealty to carry of your highness honourable, heroical, and well deserving Praises. Notwithstanding that I may not seem to forget carelessly the Laws of dedicatory writings or purpose neglect, for fear to be reputed a flatterer in following them (which drawing to the conclusion, do commonly insert in the Catastrophe a commemoration of personal commendations▪) I will capitulate some few speeches of that sense, such as I have read, recorded, and published in other men's writings, and so after this manner only, as it were by my bore suffragie, applaud in assent to the truth of their renowming encomies. Your majesties Kingdoms and Dominions consisting of a Twofold government; the one Spiritual in all Church-causes, and over all Persons: The other Temporal, for the managing of Civil and Politic affairs with great dexterity both supreme and sovereign, is therefore celebrated to be beautified highly, in the words of excellent Knowledge, Wisdom, Prudence, justice, Religion, and Godliness: which must needs be those Princely qualities▪ for which your Highness (as one sayeth) being eminent, we▪ your Subjects are, and shallbe, the happier.— Your Theological Wisdom and Learning in matters of Religion; your witten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and other your Books, and sundry Speeches, extant & in the Eye of the World, can sufficiently witness: yet for more specialty it is made known, & manifessed in that into locutorie Conference mentioned of me before in this Dedicatory; Of which I read these several judgements given out by great persons of State, and High note, eare-witnesses the same time of your majesties intercourse speeches, then uttered & averred, to have been such as that one sayeth, I am fully persuaded, that his Majesty spoke by the instinct of the 
Conference. pag. 83. 84.  spirit of God. Another saith, that he had often heard and read, that, Rex est mixta persona cum Sacerdote; But he never saw the truth thereof, till that day. And a third, accommodating his testimony in truth to these, writeth; That the Title of a living Library, and of walking Study, might properly fit your Majesty: for which cause he saith further; That 
In the Preface to the Reader.  it was pity to lose one Syllable of your admirable Speeches: The words whereof there, and then uttered by your Highness in that Conference being like Apples of Gold, with pictures of Silver for the apt fitting them in their places conveniently, and judiciously. Nay the same party saith further, That your Majesty did so admirably both for understanding, Speech, and 
Pag. 20.  judgement, handle the points there propounded, as that they were sent away (upon the breaking up) not with Contentment only, but astonishment.— And as touching your Politic wisdom, Prudence, and justice in State affairs, thereby administered and brought into good Government: Yea, as one 
In the Preface to the Reader  sayeth, (to use his own words) beautifying it to God's glory, with the Churches good, as many may with truth acknowledge 
Conference.  it, as have loyal Hearts devoted to a truth, and will be well affected in sincerity to testify and confess the same upon occasion.  
But neither is here wanting public Testimony hereof, forasmuch 
The Protestants Counterpo●s to the catholics Supplication  as I find it also avouched in print; Such to be the rare Perfections,▪ a●d admirable Gifts of the abovesaid Virtues wherewith the bountiful hand of God's divine Majesty hath endued your Majesty, as in the depth of your provident judgement, we doubt not, but you foresee, what concerneth both the Spiritual, and Temporal government of all your Kingdoms and Dominions.— Then well said he, who thus said. Our duty, as we are Men (yea, I may say, as we are true Subjects,) to be an acknowledgement of our settled State in your Royal person.— Many more Testimonies 
The Preface to the Conference.  of a deserved Truth in this kind, might be here alleged. But to your Majesty (whose humble deportment in those your most eminent Sublimities hath always held suspected all words of Praises in commendation of your own person) these already cited, may seem perhaps, distasteful, and so rejected, as not acceptance-worthy. If it be offensive thus in the Phrase and Style of others to writ unto your Majesty of yourself, as it were, in os laudare; yet because it hath the Testimony of a loyal Heart devoted to the best Thoughts (as I have said) of your rare Virtues much praise worthy; and therefore meet to be uttered at all times, as occasion fitly serveth, both in writing and speaking without dissimulation, I may hope also it to be pardonable; And therefore am yet further bold in all humility to crave your Grace's most gracious favourable leave to adjoin to these former, mine own private commendation of your singular clemency, and benignity towards your Subjects. For among all those gifts of Grace, and Nature, (which are in your Majesty for variety manifold, and for their worth very singular) none yet for applause generally may seem rightly superiorating that of Bounty, and Clemency, noted of all in your Grace more eminent, as remarkable for many presidented particulars. A memorable virtue, and eternising Memory; the which as it is best agreeable to man's Nature; so, beseeming none more than Kings and Princes, (as they writ,) because it conciliateth and breedeth the love of their Subjects; by which both Security, issuing therefrom, and also Stability; proceeding out of it, is gotten, and procured to the common good of all subjecteth to their government; whom, rather to find good, and dutiful, then otherwise to make such, is honour to them; which is, to fear not a King, but for a King: And this to do▪ is a strengthening safety both to King and Subjects.  
Wise Tac●tus, giveth this Precept of a pitying justice, To 
In Agric.  be content most often with the Repentance of one offending, and not often to punish all offences: Yea, saith Claudian the Poet; It is a kind of Punishment to see an offender dejected with true Sorrow for his faults, submisly entreating pardon. This is that true Magnanimity, which your Basilicon treateth of, and adviseth to be embraced: Not in taking revengement, but by accounting him, that hath offended, unworthy your Anger; and so by overswaying that Passion, to triumph, and joy greatly in this, that you 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. pag. 100  have commanded yourself, (yea against your own will) to grant Pardon.  
And this by way of Counsel there written of your Majesty, appeareth through your own practise in this your Graces mild government over us, to have been set down in great judgement, long premeditated and purposed for action; knowing and rightly understanding, that it causeth Man by imitation, to draw nearest unto God, whose Mercy, and loving kindness, is above all his Works.  
For this cause, are Kings and Princes in the Scripture, 
Psal. 82. 6.  termed Gods, that they being by function Lieutenants to GOD upon Earth, should also expressly imitate, in their Rule 
joel. 2. 1●.  and Government, this divine Virtue (appropriated to his Nature,) of Clemency, Patience, and long Suffering. A virtue so highly applauded and magnified of the Heathen, that (as Aristotle writeth) Many Philosophers have attributed divine honours to it, calling it Beneficence of doing good. And Seneca will have that only Lightning which jupiter sendeth forth, to be most plaucible and mild; herein having reference to those kind of Lightnings which the Latins call albas Manubias, and said to be harmless, for that they are made by jupiter in a friendly traiection, and shooting forth to the Sun without offence to any.— This was a constant opinion of Antiquity; doing thereby to understand, that jupiter (whom they took to be the Prince of the Gods,) is never angry at any, never hurteth or violateth; neither judgeth & condemneth any. This, though fabulously delivered in the writings of those ancient, both Philosophers and Poets, doth yet seem parallelwise to keep the same proportion, with the like, au●rred by the Hebrews, concerning the common calamities of Plagues, Pestilence, Diseases, and other Casualties, happening to Man for a chastisement of Sin: in which respect, all such kind of Evil, is called Malum paenae, and in this name sent from God, as the Scripture teacheth. 
Isay 45 7. Amos 3. 6.   
Notwithstanding (say they) these Evils come not from God immediately, as from the efficient prime cause to be taken for the chief Author of them; but are derived by a certain consent 
Bodin de repu●. lib. 4.  from a middle intercurrent cause not inhibiting and restraining the ordinary or extraordinary course of them; the which cause, they in their usual speech express by the word Hiphil: Not thereby denying his justice, but preferring his Mercy and Clemency; forgiving rather then punishing: 
Psal. 103. 8, Da●. 9 9  which causeth in his Children a Sonly fear, tempered with an observant Love, prescribed to Kings as an example for imitation, that so they do honour God in Heaven by this virtue of whom themselves are honoured on Earth, by that his own Title. How, and in what Terms this is performed, your 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. pag. 23. 25. 24. 25.  Majesty showeth in that your Comparison of a King, and a Tyrant, by apt Notes differencing them: where you define a King to be as a Father indulgent, and a Lord, Sovereign, but not unkind: one, not so much borne to his people a King, as given of God from above, for their good and tranquillity, conserved through wholesome Laws, thereby procuring Love; which he must account for his Sanctuary, and only Refuge. A most luculent Testimony, seeming to be instructed from out the voice of Nature itself, suffragating thereto in Truth; and so to receive a worthy allowance the more plausibly. For Nature hath framed the chief Maister-ruling Bee, which is the King in the Swarm of Bees, without Sting, of purpose, that it might not annoyed and hurt any of the lesser Bees, which are unto him as his Subjects, to follow, and attend him at commandment.  
This Discourse, my dread Sovereign, wherein speaking to yourself, I have spoken of yourself (I trust not too boldly, because truly loyally,) I will end with the words of Cassiodorus; 
In Agric.  Mercy and Clemency is that only virtue, to which all other virtues refuse not in honour to give the pre-eminence. If to have taken in hand this Argument, and to have accommodated it to your Royal person in this manner prayseably, be an over-fight blameworthy, I may say (under your highness reformation) that I presumed upon the nature and quality thereof, and so hope for the Argument sake, which is of Clemency, a resplendent virtue in your person, (being also entertained in Truth, and discoursed in Loyalty,) to find accordingly a favourable pardoning Construction; which most humbly I crave of your Majesty, to be the same (if you please) which Alphonsus' King of Arragon, (a most victorious, and learned King) gave of one Lucas a physicians demonstrative Oration, in it, highly commending the King to his face. If those things, saith Alphonsus, which thou hast reported of me, be true, I hearty thank the immortal Gods: If otherwise, I humbly beseech them to cause, that they may be true in me.  
Howsoever this my commendatory is accepted of your Majesty, I for mine own part, am so well instructed in those former Testimonies of your Regal virtues, and alleged of me, of right, (so occasioned for the credit of them) as to conclude this matter, by your Gracious patience. I rest in the judgements of sw● great personages (both sometimes of you honourable pri●e Council) now deceased, and say with them in their words: The first speaking thus. This whole Land was much bound to GOD, for setting over us, a King so Wise, Learned, and judicious. The other thus acknowledged; that, We were very much bound to GOD▪ that had given us a King of an understanding Heart: Which appearing manifestly in sundry particulars of your blessed Government, is yet chiefly and most singularly ennobled by your majesties heroical Spirit, divinely instincted to pled God's cause against his, and your Enemies; whose Supplication offered up to your Highness in the beginning of your Reign over us for Toleration 
Anno Domi. 1603.  of Popery, (a false usurped Cathollecisime (in right terms) an Idolatrous Superstition, diametrally opposite to the very true Catholicque Religion, as blending of Truth, and Falsehood,) your Majesty hath repelled; and is well accepted, with ominous acclamations (as I may say) of all truehearted Subjects, to the best secured safeite of your sacred Royal person under GOD, whose honour you have thus unidicated, by continuing the Gospel among us, to s●ine forth for the enlightening the Hemisphere of this our Church, under whose roof the Ark of God may not permit the Philistims 
a 1. Sam 5. 3. 4.  Dagon of Ashdod to have footing. For away with all them, who with the same Tongue swear by the 
b Zeph. 1. 5.  Lord, and swear by Milcham, and yet pretend a holy Worship to him, whose Name they do thus dishonour. He is a plain Ephraimite, that for 
c judg. 12 6.  shibboleth, pronounceth Sibboleth. Not lisping-halting Laodicean hypocrite, can be a True professer of God's Religion. neutrality is a Birth of lukewarmness; which is, and is not: Would be, but dare not be; and therefore seemeth only, as temporising with the present. Who are such, are mere Politicians, doublefaced like janus; yea blind, though seeing: and deaf, though hearing: without all Sense, and feeling of Truth, because they are possessed with s●ares; and fainthearted, doubting all things, and mistrustful of all: Which make Religion, a matter of indifferency, and arbitrary, left to their choice, to make the Lord, or Baal. GOD: yea, and if they refuse Baal, in this sense; yet to follow the Lord that is the true GOD, as themselves please, and so to Worship him in part, after their own corrupt fancies, But the wrath of God is upon such, and judgement hath already taken hold of them, which is theatened in Isaiah: To 
d Isa. 6. 9 10.  Hear in deed, and not to understand: To See plainly, and not to perceive; by reason, that their Heart is made fat, both to a heaviness of the Ears, and to the shutting up of the Eyes, that they might not convert and be healed. A heavy judgement. But the Temgle of GOD, and the Altar (which john meant by appointment of the Angel in the apocalypse,) is not for these ●o 
e Reve. 11. 1.  Worship therein: for they being profane and reprobate, are for the Court (●) only without the Temple, not measured, but refused, and given to the Gentiles. To whom God speaketh in Ezekiel; 
f Ezek. 20. 39  Go ye, and serve every one his Idol, seeing ye will not obey me. And Christ telleth them, that he will 
b Math. 10 33.  deny them before his Father in Heaven, because they have denied him before Men in Earth. 
2. Timo. 2. 12.  Who these be, are known by the print of the Name of the Beast, whom they 
c Reve. 14. 9  Worship, marked in their foreheads: whose punishment is there also set down, even Torments in Fire and 
ver. 10. 11.  Brimstone without ceasing: A most just reward of all Hypocrites, and Apostates, which either counterfeit Holiness, or revolt from their Faith; and so are linked in fast to the 
d Reve. 17. ●.  Whore of Babylon, and drunk of the Wine of her Fornication. But on the other side, they, which fear God, and 
e reve. 14. 7.  worship him that made Heaven, and Earth, the Sea, and the Fountains of Waters; are also known by a different note, even by their 
f Revel. 14. 1.  Father's Name, written in their foreheads, for they are not ashamed of their Profession, being the Saints which keep the Commandments of God, and 
ver. 12.  the Faith of jesus: All such▪ shall cease from their Labours, 
ver. 13.  and their Works follow them: For, these confessing 
g Math. 10. 32.  Christ here, before Men, are also confessed of Christ before his Father, which is in Heaven: and before 
h Luk. 12. 8.  the Angels of God, I was put in mind of this Note, by your majesties words of yourself, in your Basilicon, saying: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. pag. 4.  I have never been ashamed to profess openly, what I thought of God. True, for what your Highness have thought of God, and of his Worship, is so well manifested, as there needs no disputation to satisfy any not partially minded; much less the evil Tongued, and the malicious Carpers, who calumniously, and faulsely, have otherwise traduced your majesties Name by that imputation. If Wishes may take effect, they are not wanting to your good Subjects, against as many as have evil will at Zion, and seek to disturb the Peace of Israel, laying Cockatrice's Eggs in the shade of secret designs, to have them hatched by some thunderclaps of Treason, and other Treacherous practices whatsoever. O that these of Pelops race were all abandoned from hence, if any be 
●ic. ad Att. lib. 15. ept.▪ 1.  here yet residing in your majesties Realm or Realms, so as their Names be not once heard amongst us. Paul taxeth the Corinthians, in that they had entered into fellowship with Infidels, partaking with them in outward Idolatry, as forsaking their first love: seeming thereby, to have received the Grace of God in vain, to which they were called; and telleth them, that they were unequally 
a 2. Cor. 6. ver 14 ver. 15. ver. 16.  yoked, for, Light hath no communion with Darkness; nor, Christ with Beliall hath any concord; nor, the Temple of God, with Idols. So likewise, what part hath the Protestant with the Papist; and the true gospellers, with the hollowhearted Neuters? There can be nothing between these: though they are 
b 1. joh. 2. 19  among us, yet are they not of us: For, can their Leprous rotten 
See the Protestants Counterpoise. Sect. 12.  affections entertain any true Thought of either Zeal towards GOD, or of Loyalty to your Majesty, who maintain Positions most dangerously Traitorous in opposition directly against both the one and the other. The Emperor Constantine by his politic Proclamation, discovered 
Lib. 1. Tripart. hist. cap. 7.  the dissembling of Christianity in some of his Subjects; whom thereupon he banished, and said, Seeing they were not faithful to God, much less would they be to him. I leave this concluded with S. hierom's judgement; There can be no sound affection of them to each other, whose Profession of Faith, and Religion, is not the same, but diverse.  
And now to come to the matter, for which this Dedicatory is to your Majesty, that I might put myself and others in mind of our duty towards GOD; the which being first known, is subordinatly next, and the more readily, and carefully discharged unto your highness person.— I have written this Treatise entitled the miscellany of Orisons, being the Argument in chief; prefacing it with certain Regular preparatives instructing the devotion unto Prayer. To which also are annexed certain Meditations of the Lords Supper, and of Mortality; all for the advancing the Welfare of the Christian Soul. An Argument of necessary consequence in this great dotage, of the World possessed generally with the Spirit of slumber, and security; through which, Charity is become cold, as seeming altogether deadened in the frozen dregs of Sensuality, obdurating the Consciences for want of Faith, which by no means is better cherished, increased, and maintained, then by Prayer; as to your Majesty is well known, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. pag. 12. lat. 14.  appointing it to be frequent, solitary, and private, yea specially in Bed aswell as publicque; at all times upon occasion, as the Mind suggested, with exception to all unlawful Matters, which cannot be of Faith: And, 
a Rom. 14. 23.  Whatsoever is not of Faith, is sin.  
It is a Work framed to the several uses of all sorts of Men, of all degrees in a manner, to be practised by them as necessity requireth (my hope is) to the benefit, and comfort in the Lord, of as many, as shall delight in the practise of a Christian Faith by Prayer. For it cannot be, (in whom soevor the celestial fire of a fervent Faith is kindled, though for a time it may seem perhaps to be suppressed) but the same will break forth into a flame of that Godly zeal which Paul testifit●h 
b Coloss. 4. 1●. 13.  Epaphras to have had for the Colossians, striving for th● in Prayers, that they might stand perfect, and full in all the will of God. This Work I hwe presumed to publish under the Protection and Patronage of your majesties name, for the better acceptance abroad with applause.— It beareth a testimony of my Loyal Heart towards your Highness; to whom all my endeavours, of what nature soever, are most specially due. And for my Religious intention to do thereby also a common good, my hope is, it will the rather be well accepted. For I may not doubt, lest it be prejudiced by the hard censure of a needless, and superfluous Writing, because of the great variety, and multitude of Books of the same Argument.  
The material Temple, was re-edified under Zerubbabel by the labours, pains, and employments of sundry & divers Workmen, even by accommodating things of the same Nature, as Lime, Stones, Wood Iron, etc. So may it be said of the studies and endeavours of learned Wits, which labour in their Writings, by knowledge to further & erect the Building of the spiritual Temple, though for matter and subject, one and the same.  
The manner of penning this Work, may seem strange for order and composition: likewise for Matter and Subject perhaps much borrowed from others; so as I may say, All here, and nothing here, to be truly Mine: For, as the compiling the instructing Preparatives, with the Prayers, and the digesting them under their certain Heads, and the Meditations upon the Lord's Supper, and Mortality, is all mine own; so yet I do confess, I have excerpted, and culled out of Authors, both Words, and Sentences; sometimes whole, sometimes the Clauses, and Members of them; not always the same, but in part, as they were to be accommodated to the matter in hand. Neither do I fear herein to be stigmatized by S. Hieromes censure, with a branding I▪ for I have to some places cited by me, ascribed the Author's Names, upon whose credit I might warrant the Allegations: other Writers of a suspected note, and so not of that Authority with us, as to be allowed, especially in a subject of this Nature, (they differencing from us in some Material points) I have for that reason, concealed, to avoid prejudice, and wrong, which often is occasioned through scrupulosity.  
I say then, I do ingenuously acknowledge, that the Matter, and Stuff of this Work, is in part borrowed: But I may truly claim to myself the framing and fashioning it in order as it is set forth. Let not the Spider's Web, wrought of the threads which the Spider itself doth weave, be of greater account and esteem, then is that juice of sundry melliflwous Herbs which the Bee gathereth, and by a certain mixture and property of her Breath, (as Seneca writeth,) altereth into that savour and taste of pleasant sweet moisture which is called Hony. We see also, that Embroiderers work tapistry, and Arras with partited threads of sundry colours, which themselves do not first make. I do not by this, argue the worthiness of this Work: Be it, as they which read it, shall censure it. If all herein written be ascribed to others for Invention, as not mine, being aptly disposed, and well applied for sense, it shallbe to me a thing indifferent; so that out of this Work thus composed by me & ordered for phrase, & stile, having both in word and Sense, a fit correspondence with the analogy of Faith, this principally: then next that, such fruit & profit do redound to the Sons of the Church, as may 'cause (if but one) godly and truly sanctified Cogitation (gained thereby) to arise and settle in some one Christian soul at one moment. If God out of his Mercy shall be pleased thus to bless these my Labours whatsoever, I have my Wish and Desire; which is the end of my Project in the first attempting hereof: Most humbly beseeching your Majesty, that of your gracious clemency, (wherewith you glad and comfort the hearts of your Subjects lovingly loyal) you will be pleased to vouchsafe a favourable aspect in the acceptation hereof, not presumptuously required, in an opinion of worth; but upon a confidence of your wont grace, submissly craved in the name of true, and unfeigned loyalty. Pliny writeth, that the Idol of Apollo, which was mute at all other Times, did then (as seeming suddenly to be revived) discourse at large, when the Sun casting forth his quickening comfortable Rays, appeared bright shining in the Face of it. And that many of Apollo's not Idols, but Sons, (which before kept silence, in a manner mute, and dumb, encircled (I may say) within the confined shady Coverts of their private readings,) since enlightened by your majesties serene Countenance, gracing their Studies, have been encouraged, and (as it were) receiving Life from thence, have breathed forth in public writings, is evident (as a matter to be confessed and acknowledged of all.) For even our Life, and our action (which is manifested thereby) must needs proceed from the strength and vigour that harboureth within your most royal Heart, by reason that all the Arteries of this Commonwealth, do daily beaten in the sweet temper of that regal Authority, and this Fatherly indulging Clemency; in that, excelling all your Predecessors, in this equalizing the best, in both happy, because profitably eminent; and thereby also making all your Subjects most fortunate. So then (most Gracious and dread Sovereign) our duty (as we are your Subjects, enjoying this happiness by you) is first, a true acknowledgement of a settled state in your Person; with a protestation before God for all Loyal obedience in all dutiful devoted Submission: Next, (as we are Christians) to tender our most hearty, and humble Thanks unto God, (who) in mercy vouchsafing favour to this Realm, hath placed your highness King over the same a Wise, virtuous, peaceable, and merciful Prince, to the inestimable good and happiness of your people; under whose tuition, and patrociny, true Religion, godly Discipline, the best studies of Learning, by wholesome Laws administered in equity, do flourish, and are maintained. In this name therefore, (which is also a duty commanded in the Scripture, and now properly ours,) do we submissly offer up the Calves of our Lips, for a Morning and Evening Sacrifice; even earnest Supplications, and fervent Prayers daily to that divine Powerful Majesty in Heaven, (who giveth safety unto Kings, and is the keeper and only defender of all politic States, that harbour the Gospel of Christ,) for the perpetual safeguarding, and prescruing your Sceptre, and Regal dignities, in all Christian peace, and tranquillity; beseeching him▪ to be GOD to you, and your Seed, as he promised to be unto 
a Gen. 17. 7.  Abraham, and to his Seed after him; that accordingly he bless the government of all your majesties Dominions and Kingdoms, in yourself now Ruling; and in your Son, our noble Prince Charles after you: Who being your lawful Heir and Successor to those your Kingdoms, may in like manner be the lively representative Image of your rare, and singular endowments of Nature, and Grace; and so by your example, to become a Nursing Father, in defending, preserving, and propagating the truth of the Gospel; having in mind always that saying of the everlasting Wisdom the Son of God, in the proverbs: 
b Prou. 4. ver. 8. ver. 9  Exalt her, and she shall exalt thee. She shall give thee a comely Ornament to thy Head, yea, a Crown of Glory shall she give thee. For, I 
a Prou. 8. ver. 17. ver. 15. ver. 16.  love them, that love me; even to glorify them: For, By me Kings reign, and Princes rule. This Memorial being as a Frontlet before his Eyes, must needs tell him, that He is to be as ● burning Torch of all Virtue, and Godliness above others; by the Light thereof, to direct the footsteps of his Citizens in the whole course of their lives; as your 〈◊〉 he admonisheth in your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the name of a demie-God▪ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●. 1. pag. 2. 3. ●●t.  sitting upon this Throne of GOD, to be his Lieutenant ●ere on Earth.  
The which Throne and Seat of Majesty, (my Prayers unto God for your Highness to be continued unto your own Person in all happiness all your life long first and chief premitted;) I humbly crave at God's hands next, that 
b Sam 7. ver 12.  When your days be fulfilled, and you sleep with your Fathers, to reign with them in Heaven, that then the same your hereditary Throne, may be the Throne of David unto your Son, in him, and in his Seed, which shall proceed out of his Body to be established.  
I conclude with the words of Solomon: Let 
c Reg. 2. 45.  King JAMES be blessed, and his Throne be established before the Lord for ever. And to this, let all Loyal faithful Subjects of an immaculate allegiance, giving their assent in the words of Nehemiah, 
d Nehem. 2. ver. 3.  God save the King for ever: and say with one heart, and voice: Amen, Amen.  
Your sacred Majesties most loyal true hearted subject, Paul Wentwourth.   

THE PREFACE TO THE READER. Treating of the Nature, and essential Qualities, together with the proper Attributes, and Adjuncts, and Effects of Prayer: Distinguished by Sections particularly containing the same.  

Section 1. Of the Excellency of Man's Nature, above all Creatures.  
IT is a most certain truth (averred by the common consent of all Writers,) that the Nature of Man, of a self instinct from above, is wholly propensed unto a desire of knowledge: A matter not in controversy; yet by the Philosophers of former times argued, to manifest thereby the excellency of man's Nature, though in an other both sense, and phrase; referring the same by privilege of a special difference, to a preheminenced sovereignty in Man, over all Creatures through the benefit of Reason: making him therein equal to the Angels; but in a more singular eminency far surpassing all Creatures; and so by consequent, their Lord and Ruler. As this is most true, and of all confessed accordingly; so yet are we further to search out a more special meaning thereof. God said in Genesis: Let us make Man in our Image, according to 
Gen. 1. 26.  our likeness. It seemeth by these words, that God had a purpose to make Man a most singular Creature, when he first entered into counsel as it were, with his own Wisdom, to created him his superintendant over all his other Creatures; and therefore saw in his wisdom, how necessary it was for him to adorn this sovereign Creature with endowments of qualities fitting the charge of so large, and potent dominion. S. Paul well understanding the same, in his Epistle to the Ephesians, by those two words of God's Image, and Likeness, in Man, implieth the whole perfection of man's Nature by two words also, saying; Man after God, is created in 
Ephes. 4. 24.  Righteousness and true Holiness. It is not enough therefore for us to know only the creation of this our Nature to be heavenly, and so in a kind of pre-eminence most eminent by the power of Reason; but we must in like manner accordingly endeavour to advance it unto the quality of the perfection thereof, assigned by God, in Truth, Wisdom, and innocency: for without these three theological Virtues, this Image of God in us, (our Nature through the pollution of sin, being wholly in a manner blemished and defaced) cannot be said to have been truly instructed into a sufficient knowledge of that perfection, which is thereby signified, and must be obtained of us, if we will be like to him our maker.   

Section 2. Of Man's Natural knowledge, perfected by a true fear of God through Prayer.  
KNowledge then, not instituted in the fear of God, is a fruitless and idle Knowledge; yea, altogether prejudicial to the health of man's soul; not only defacing utterly the beauty of that supernatural heavenly Image in us, (for it is said, The fear 
prover. 1. 7.  of the Lord, is the beginning of Wisdom. A good understanding 
Psal. 111. 10.  have all they that do thereafter.) So, as a Soul devoid of a godly Fear, is merely ignorant of a godly Knowledge; as being altogether without a good Understanding which is not, where true Wisdom hath not first laid the foundation, to build up true Obedience unto the Word of God, which teacheth the same. Now, for as much as, Every good, and perfect gift, is from above, coming from the 
jam. 1. 17.  Father of light: and that no gift either for use, or excellency is, or may be compared to the fear of GOD, (which produceth in us that sanctified Wisdom, comprehended in the Prophetiall, & Apostolical writings.) And seeing further, that neither this, nor any other good Gift can be had of us, but by such means as Christ himself hath set down in these words: Ask, and it shall be given you; Seek, and you shall find; Knock, & it shall 
Math 7. 7. Luke 11. 9  be opened unto you: pr●ceptiuely arguing, to persuade the necessary use, & profitable fruit of Prayer; which is the end at which it aimeth: (the use in these words, 1. Ask, 2. Seek, 3. Knock: the fruit in these other words▪ first, it shall be given you; secondly, ye shall find; thirdly, it shall be opened unto you.) We are to use frequent and earnest Prayer unto God, who first, giveth that we ask: secondly, Openeth, when we knock: and thirdly, maketh us to Find, what we seek for, with him, and in him through Christ: For Christianity, (that is, the true profession of Christ, from which denomination, we are termed Protestants,) doth not consist in an idle bore acknowledgement of that name, but in the manifesting of that holy, and sanctified Image of God in us, by working the will of him, who to that end hath sanctified us unto a spiritual, obedience in all humility, by the inspiration of his most blessed spirit.   

Section 3. Of Prayers conformity, unto the will of God.  
ANd not only must we Ask, Seek, and Knock; that is, Pray fervently, and make earnest Suppications to God for all things, whether spiritual, or temporal, whereof he shall be pleased to minister unto us at our need: But how, and in what manner, we are to present ourselves in Prayer before his Throne of grace, this fear of God doth instruct, & teach us: For we must not Ask, nor Seek, by Prayer, what ourselves do fancy, and best like of; but in all our Prayers, we are to refer ourselves to God's good Will, showing thereby that we are desirous wholly to depend upon him for any his goodnesses, which himself shall think fit out of his mercy to vouchsafe us; especially in things temporal, which evermore in all our Petitions unto God, are confined within the limits of the conditional, if. As S. james teacheth: If the Lord will: or▪ If 
james 4. 15.  we live, we will do this, or that. In this manner also spoke S. Paul: If the Lordwill, I will come unto you. And 
2. Cor 4. 19  besides, we must have this special care, that our Prayers be grounded upon a strong Faith, (for we must Ask in faith, and waver not) because it shall be done unto us, 
James. ● 6. Mar. 11. 24  if we believe, that we shall have that which we desire by Prayer, Whereby it is only required that we have a Faith; but it must be such a Faith, as is also warranted by the word of God, and no other. This seemeth to be confirmed by that saying of Christ in S. john: If ye abide in me, and my words abide in you, (that is, if ye be 
john. 15. 7.  rooted in me by Faith, instructed out of the word of God,) ask what you will, and it shall be done to you; viz. so that in ask, ye follow that word of God which ye verily believe, as having fully taken hold of it, by a sure and steadfast Faith: For, A wavering minded man, is unstable 
james 1. 8.  in all his ways: that is, doubting both of the Will, and Power of God, in helping them that call upon him: and also of his Word and Promises, which are Yea, and Amen.   

Section 4. Of Prayer to be made in Christ his name only.  
Hereunto let us add in express words, the Profession of his Name, by which we are assured to obtain what w●e pray for. Therefore, as God is only to be called upon by us in Prayer, because he is both Omnipotent, that he is able to help: and All-knowing, that he understandeth our cause, that it needeth his help: also, exceedingly Good and Gracious, that he is willing to secure and relieve our wants: Again, of that incomprehensible Infiniteness of Nature, comprehending all places in itself, that our Prayers any where without exception of distance; and at all times, may easily ascend up unto him: Lastly, because he understandeth much better than ourselves, what things we have need of; and those also, how, when, and how far, to our good, and his glory, are to be administered unto us. As I say, God for these causes in special, is only to be invocated upon; so for the better furthering of our Invocations, & Prayers, and the proceeding in them with good success, we must in the strength of a well grounded Faith, supported by the blessed and powerful Name of Christ; even in his Name only, call upon God in our Prayers, beseeching him for his sake, and not otherwise, to hear us.   

Section 5. Invocation of Saints, derogative to a Christian Faith.  
FOr that distinction of the School men in which they associate an Invocation of Saints with God, by a different phrase, is frivolous, idle, and impiously opposite to the truth of God's Word; and so most abominable. They say, That as our Prayers may be granted by God himself, in that sense they are to be made unto him only, and immediately; because (say they) those good things which are chief and principally to be asked, God alone doth give: otherwise, when they are to be granted at the entreaty of an other, we are to crave therein by Prayer, the favour of Saints to intercede for us, that God at their request, would be pleased to hear our Prayers: And for this cause, we Pray unto God, Have mercy, or Give us: But in our Sainct-Inuocation, we say, Pray for us. These their distinction, as I have said, is frivolous, and greatly derogating from the truth of God's word, which hath constituted Christ ou● Intercessor only, in these words. It is Christ, who is at the 
Roma. 8. 34.  right hand of God, and maketh request also for us. And again our only Mediator, in these words. There is one God, and 
1. Timo. 2. 5.  one Mediator between God & man; which is the man Christ jesus. What need we then the vain & fruitless Intercession of Saints? Christ himself being the only Redeemer and reconciler of Man unto God; who both willeth us to pray in his Name, and also doth promise' the aid and furtherance of his interceading favour for the obteuning our requests without difficulty, saying: Ye shall ask in my Name, and I say unto you, that I will pray 
john 16. 26.  unto the Father for you.   

Section 6. Adoration of Saints, of like nature, and blasphemous.  
BY these places of Scripture, it may evidently appear, that all Intercession of Saints, is absolutely excluded, and so in consequence Invocation to them, is merely vain, needless, and blasphemous. To enforce further Argument by way of consutation thereof were to move here among us an unnecessary doubt of a most undoubted and generally received truth▪ For if Invocation of Saints be to be allowed, Adoration also may by the self same reason take place in our Religion; which yet is refuted by the scripture in Esay, where God speaketh of himself thus: There is none other God besides 
●say 45 21 22.  me, a just God, and a Saviour: there is none besides me; for ● am God and there is none other: Therefore, him only must we fear, him only must we serve, and cloaue unto, as it is 
Deut. 6. 13. 10. 20.  commanded in Deuteronomie; and so testified by Christ, when he repelled the devils temptation, saying: Avoid Satan, for it is written, Thou shalt worship the Lord thy God and 
Math 4. 10  him only shalt thou serve. And this was that Testimony of jesus, which the Angel in the Apocalyps said he had, when 
Reve. 19 10.  he would not be worshipped.   

Section 7. Of preparing the Mind unto Prayer, by a foresight of a twofold respect: the first of Necessity, the second of comeliness.  
HItherto have we treated of the desire of Knowledge in Man, to be instituted, instructed, and religiously taught by a true fear of God▪ which is the very Fountain of heavenly Wisdom, unto all piety and holiness of life, obtained specially by a faithful invocating and calling upon God fo● it, by Prayer, in the name of Christ only. Now than it may seem not impertinent, to treat in the next place, of the kinds, and most comfortable effects wrought by the true and faithful Prayers of the Godly, as have been manifested in the Scriptures. But first I shall premit in this discourse a twofould respect to be had of man in his Prayer, as I found it allowed of good Writers, and a matter of good consequence for the instructing our knowledge, by way of Preparative unto Prayer: Therefore before we come to make our supplications before God, and offer up unto him the Calves of our Lips. 
Hosea. 14▪ 3.  Which in the Epistle to the Hebrews is called, The fruit of 
Hebr. 13. 15.  the Lips, even to confess his name by prayer; we are first heedfully to consider, whether for Necessity, or Comeliness sake we pray: for these are the twofould respects, which I mentioned before, and do here understand necessarily worthy to be had in chief regard of man in Prayer.   

Section. 8. Of Necessity for Spiritual graces.  
IF by Necessity we are compelled to pray, we do it either for spiritual things, or for temporal, or both. In this kind of prayer, we are to desire of God to be instructed by him in the way of Godliness, and true Religion, as David sayeth. Open my eyes to see the wonders of thy Law. Again, (verse 32.) Enlarge my heart to run the way of thy Commandments: again, (verse 33.) Teach me O 
Psa. 119. 18.  Lord the way of thy Statutes: again, (verse 34.) Give me understanding: (verse 35.) And Direct me in the path of thy commandments: Also, (verse 66) Teach me good judgement and knowledge. I say in these, & such like manner of speeches, may we call unto the Lord, & for that cause, ask at his hands the direction of his holy Spirit, which leadeth his children into all the truth, and showeth both to whom to pray, and how to pray: For, It is the spirit which maketh request for the Saints, according to the will of 
Rom. 8. 27.  God. In that former manner of Necessary praying unto God, which is merely for spiritual graces to be ministered unto us, the care of our Souls health is specially minifested.   

Section 9 Of Necessity for Corporal benefits.  
NOw in that other Necessity of invocating upon God, which is for Corporal things to be likewise afforded us from him, a religious care of our Bodies welfare out of a Christian devotion, is also to be chief expressed. In this form of Prayer, we ask of God what is meet to be given us by him, for the sustenance of our earthy, and corruptible life, which otherwise cannot be relieved and maintained; as Food, and Clothing, whether in sickness, or in health. And this is to be craved conditionally, so as these may have a special reference to the performance of Christian duties towards one another; that God's glory thereby may the better be advanced, even in these his Temporary benefits, which we must necessarily acknowledge to proceed from his mere, and solely free Bounty: and so upon this acknowledgement we are with that Samaritan Leper, to fall down at God's feet, most humbly giving him 
Luke 17. 16.  thanks, and with a loud voice, to praise him for the same.   

Section 10. Of Comeliness in Praying unto God, as proper to him in chief.  
THE second respect to be heedfully considered of us, is a kind of Decorum, or Comeliness in Prayer; and it dependeth v●on the former of Necessity: And as that, before mentioned, and declared; so this also, hath a twofold distinct note for difference: The one is proper to God▪ that he give us not, What ourselves would have, to se●ue our private inordinate lusts and appetites; but, What a true God may, and aught well and seemly to bestow upon us: For it is meet and seemly, that he being our God indeed, and none other besides him, who requireth at our hands the sacrificing of our Lips at all times of our need, taking it for a holy service done unto him, and so warranting the effect of our Prayers by a Promise' annexed thereto in these words. Call upon me in the day of trouble, so shall I deliver thee, and thou shalt glorify me. I say it is a Decorum in God to grant 
Psal 50. 15.  us those things only, which himself knoweth best beseeming his nature to grant, both for our good, and the glory of his blessed name. Therefore here we must understand, that all Prayers which are either Lewd, Unjust, Presumptuous, Idle, Unprofitable, Hurtful, Curious, Superstitious, or any manner of way ungodly, or Fantastically conceited, are utterly excluded and rejected, as sinful Prayers, procuring the wrath of God for our punishment in the day of vengeance.   

Section 11. Of Comeliness in Praying, to be respected of Man, by a reference to the former.  
THE other Decorum, or Comeliness of Prayer, is belonging to those that do pray, and is of them Carefully to be heeded, as having a special reference to that former: For it teacheth us two things; First, to ask What may chief and principally declare and set forth God's glory: Then next, not otherwise to pray, then as we are prepared in mind, Humbly to submit ourselves unto the Will of God; and so in the name of Christ, to recommend our Prayers unto him. To the confirming of these assertions for our instruction, make both that Prayer which Christ himself taught his Disciples, saying: Pray after this manner. etc. and so is as a Pattern out 
Matt. 6. 9  of which all godly Prayers must be exemplified: And also Christ's own Act praying upon the Mount of Olives, where in his great Agony, being perplexed with horror of his Passion then near at hand, he Prayed thus: Father, if thou wilt, take this Cup from me: Nevertheless, not 
Luke 22. 42.  my will, but thine be done.   

Section 12. Of appropriating our Prayers, to the Nature and Quality of that we pray for, whether by the groanings of the Spirit inwardly▪ or outwardly by the Mouths utterance.  
TO this purpose I think it very meet, and consonant to this Argument, that the Readers hereof, before they pray, do address themselves with a consideration of the diverse kinds of Prayers; that so they may the more aptly Appropriate their prayers unto God. For all Prayers are not of one Nature, and Quality; which being not well known, and accordingly used, causeth many ignorant people to abuse God's goodness in the effecting their desires. The general name of Prayer, though the same in show; yet by reason of the matter, and manner, (which is not one and the same always in all Prayers,) doth sort sundry appellations after a distinct and different sense and understanding. Out of that to the Rom. 8. 26. The Spirit also 
Rom. 8. 26.  helpeth our infirmities; for we know not what to pray as we aught: But the Spirit itself maketh request for us with sighs that may not be expressed. This may be gathered concerning Prayer, that there is a kind of Praying unto God inwardly only conceived and secretly offered up to God in the Spirit by sighs and groans, not only in words, as generally is used to be uttered by the mouth.   

Section 13. Of the sundry Names and Appellations of Prayer.  
HEreupon are those distinct Names and Appellations of Prayer which we read of; for some signify Adoration, Depreoation, & Supplication; which may in some special sort be appropriated to that inward conceived manner of Prayer. Some again are for Vows and Intercessions for others, which commonly require the Mouths utterance. For Vows, as is said in Numbers, and Deutromie; Whosoever voweth a Vow unto the 
Numb 30. 3 De●t. 23. 21, 22, 23.  Lord, etc. shall do according to all that proceedeth out of his mouth▪ For Intercessions, saith S. James. 5. 16. Pray one for an other; for the Prayer of a righteous man, availeth much, if it be fervent. Both which kinds of Prayer, S. Paul may seem to mean, where he saith: I exhort, that first of all, Supplications, 
1. Timo. 2. 1.  Prayers, Intercessions, and giving of Thanks, be made for all men. To these are adjoined in two other distinct names, Invocation and a most humble Subjection, when in our Prayers to God we prostrate ourselves as it were at the feet of God.   

Section 14. Ofreducing those sundry Names of Prayer, unto two only, comprehending fully the Nature of Prayer.  
ALl which kinds of Praying, howsoever of Writers differenced by several Names, may be reduced into two distinguishing Names, of Request, and Thanksgiving, and so have reference to one and the self-same end; instructing us in a manner how we should prepare ourselves before we Pray, and also during the whole time of Praying; and so they do all communicate with the definition of Prayer, which is said to be the Affection of the Soul afflicted and distressed through wants whatsoever, most humbly imploring the help of God in Faith, whether by Words, o● by Sighs, or groanings; as I said before. In which definition, is comprehended a document aswell for the outward gesture of our Bodies, as for the inward affection of the Soul. And the example of Christ himself admonisheth us thereof in the 2●. of Matth. ver. 39 where he fell on his 
Mat. 26. 39 Mar. 14. 35. Luk 22. 41.  face and prayed. In the 14 of Mark 35. where he fell down on the ground and prayed. In the 22. of Luke 41. where he kneeled down and prayed. The words also of the Tempter▪ in the 4. of Matth. 9 do purport the same in sense, when 
Math. 4. 9  he said to Christ, If thou wilt fall down and worship me.   

Section 15. Outward Gesture to be conjoined with the Mouths utterance, for argument of the inward devotion.  
FOr in doing that holy Worship to God, which we aught to perform in singleness of Heart, we are to conjoin with the word▪ of our Mouth, uttering the Hearts conceit, the earnest representation of the outward Gesture, for a testimony of ou● inward devotion in Prayer; sothat God being honoured by us both in the external Action, and also in the inward Affection; he may have our Bodies, as Temples, wholly consecrated to his worship to devil in th●m. This may be argued out of S. Paul (1. Corin. 6 19) where he saith: Know ye not that 
1. Cor. 6. 19  your Bodies are the Temple of the holy Ghost? concluding there with these words; Therefore glorify God in your Body, 
1. Cor. 6. 20.  and in your Spirit, for they are Gods. I grant this is not inferred o● S. Paul as specially to be applied unto a Precept for our behaviour in time of Prayer; but is rather in opposition to carnal Lust; showing thereby the abuse of Christian liberty, which consisteth wholly in a pure serving of God both with the Body, and the Soul. An imputation thereof charged upon the Corinthians, and in their person, may be to us a commandment to avoid the like. Nevertheless, for as much as no man must think himself a fit Instrument for the glorifying of God's name at any time, who in his Prayers also made unto him, doth not at all times so compose the Gesture of his Body, as that it may appear to be even then Consecrated of purpose to express a single and pure devotion of the Heart: I say, the Application of the said Text, to the former matter in argument, may seem, though not direct, yet not amiss alleged, to aver and conclude the affirmative thereof.   

Section 16. Outward gesture (as before) to be used, argued by Testimonies, and Examples.  
FOr if our Bodies be the very Temples of the holy Ghost, as Paul saith, and he also be pleased to have us talk with him, which by Prayer must necessarily be performed: Is it not a pla●e truth, that we are to address those said Temples so, as that they may be holy and sanctified places for his Holiness to delight in, and to talk with us there? For God is said, Not to devil in Temples made with hands, because he being of a Spiritual nature, is to have at our hands a service agreeable to that Nature, which is merely spiritual, and can not be exhibited of any, that cometh unto Prayer with a Body polluted with sin. Daniel, the man greatly beloved, so called by the Angel of God, after he had Turned his face 
Daniel. 9 3.  unto the Lord God, sought by Prayer and Supplications, with fasting in Sackcloth, and Ashes. This example of Daniel showeth, that their is an outward reverent gesture to be used of gods Children in prayer, the more effectually to express the motion of the Spirit, Inwardly stirred unto a godly devotion, for the craving God▪ his gracious and merciful kindness, speedily to relieve our miseries. Yet must we further know, that Daniel did not use this kind of external habit in his common and ordinary Prayers which he made to God th●ise a day in his house; for the words of the Text are: That, He Kneeled upon his knees three times a day, and prayed and praised 
Dani. 6. 10.  his God. here only Kneeling was the outward gesture in Prayers ordinary and usual: Therefore by way of note, let it be understood, that in Prayers of a rare Argument, a rare and most vehement expression of gesture, such as this was, must necessarily be used.   

Section 17. A Transition to a Treatise of the Fruit and Profit of zealous and devout Prayers.  
I Think this already spoken of this point, touching A decent, and reverent gesturing our Bodies in the time of our praying to God, sufficient; and it may seem also to an intelligent Reader, not impertinent to the Argument of this Book, if he consider the true end of Prayers; which is to work the Will of God in his good time; to effect our Desires, and the more earnestly to incite, and stir up the Godly to these kinds of fervent and hearty prayers, wherein the body's gesture acting (as it were) the minds affection, argueth an appearance of a greater zeal; I shall here set down the Fruit and profit, that hath redownded to men, by their Godly and zealous prayers; a matter promised in the former part of this my Treatise. GOD our Creator, & most gracious Lord, as he made us of nothing, for his glory, who was all in all, & above all; so yet hath he been pleased from time, to time, to be glorified by man whom he hath made and to that end hath instituted, and ordained means, by which that kind of holy service may be performed of his Children: And to encourage them to the same, hath manifested by his divine working power, that he is well pleased therewith. For divers, and wonderful effects hath he wrought, at the earnest, and hearty prayers, of such as have called upon him, in the faith of a pure conscience sanctified thereunto. And verily such an Invocation, & calling upon God, whether in the Spirit by Sighs; or by words, expressing the Souls devotion, through a most settled faith, grounded in the word of God is much available, having the warrant of Gods promise' both in the old, & new Testament.   

Section 18. The effects of such Prayers argued by testimonies of Scripture.  
I Saiah in the person of God, saith; Thou shalt call, and 
Isay. ●8 9  the Lord shall answer: Thou shalt cry, and he shall say, here I am. Nay, to make us the more forward in Prayer, he bringeth in God offering his merciful assistance at all times ready, and at hand, yea, before we do ask it, saying: Yea, before they call, I will answer; & whiles they speak, 
Isay. 65. 24.  I will hear. Of this God his present Willingness to help without exception, doth Christ assure us in his name, thus. What soever ye shall ask the father in my name, he will 
john 16. 23.  give it you. And to remove from out our minds all scrupulous doubtfulness, Christ himself immediately upon the former words saith: I will pray unto the Father 
john 16. 26.  for you, And in deed this is that Angel in the apocalypse unto whom, Standing before the Altar, having a Golden 
Reve. 8. 3.  Censure, much Odours were given, that he should offer with the Prayers of all Saints, upon the golden Altar, which is before the Throne; For he is the Sacrifice, the Prince and so the only Means, by whom we may boldly appear before the face of God, at all times of our need. How then can we not be very willing to call unto our God, when we are most assured of good success in Prayer, by promise from him, who is all truth, and the sure Rock of our defence.   

Section 19 Argued by Examples out of the Scripture in the old Testament.  
TO prove unto us the certain Effect of faithful Prayers, the Scripture allegeth Examples most plentifully; of which, let us consider respectively for our instruction: For what soever is written, is written for our learning, that we understanding it to be so, and also believing, should be secured of fear, and the rather emboldened through Hope, to the confirming of our Faith in the practice of Praying. Faith is said, 
Hebr. 11. 1.  to be the ground of things hoped for. To begin with Examamples of the old Testament; We read in Genesis 20. 17. 
Gen. 20. 17.   
1. Abraham for Abimelech his wives Womb to be opened.  
That when the Lord had shut up the Womb of the house of Abimelech, that they could not conceive, because of Sarah Abraham's wife: Upon Abraham's Prayer unto God for Abimelech, God was pleased to heal Abimelech, and his Wife, and his May the servants, and they bore Children.  
2. Isake for his wife Rebekah.  
And Isake prayed unto the Lord for his Wife Rebekah, because 
Gene. 25. 21.  she was barren; And the Text saith, That the Lord was entreated of him, and Rebekah his wife conceived.  
3. jacob for his deliverance from Esau.  
jacob likewise being in fear of his brother Esau, prayed against him, to be delivered from his hands. And accordingly 
Gene. 32. 11.  did God work the heart of Esau, that he Ran to meet his brother jacob, and embraced him, and fell on his neck, and 
Gene. 33. 4.  kissed him: So was Esau reconciled to his brother Jacob, by Prayer, that Jacob parted from Esau without danger, which before he feared, in the 32 chapter, expressed in these words; For I fear him, lest he (that is Esau) come and smite me, and the Mother upon the Children. 
Gen. 32. 11.   
4. Moses for Pharaoh.  
But see how low God can be willing to descend to the Prayers of his Servants; that even at their entreaty, and for their sakes, he is content to show favour and pity, to the ungodly his very Enemies. It is written, that Moses at pharao's request, Prayed four several times, against four several Plagues, and prevailed for him with God; as is manifested in Exodus: For in the 8 chap. vers. 13. Moses cried unto the Lord concerning Frogs, and the Frogs 
Exod. 8. 13. 3●.  die And it followeth there: Moses went out from Pharaoh, and Prayed unto the Lord, and according to the saying of Moses, the swarms of Flies die, parted from Pharaoh, and his Servants▪ etc. Again in the 9 chap. of Exod. Moses went out 
Exod. 9 33.  of the City from Pharaoh, and spread his hands to the Lord, and the Thunder and Hail ceased. Fourthly, in the 10. of Exod. Moses went out from Pharaoh, and Prayed unto the Lord; 
Exod 10 18. 19  and the Lord with a mighty strong Wind; took away the Grasshoppers: Yet, (saith the Text,) Pharaoh hardoned his heart. Where by way of note, it may appear, that let God show never so many, and strange wonders, by which he instructeth Man of his powerful Majesty, and after a sort, leadeth him thereby to some knowledge of the same; yet do they nothing at all prevail, but where God out of his gracious goodness, openeth the eyes of the Heart, in Faith to see and understand the same.   

Section 20. An Objection against Moses Prayer made for Pharaoh God his enemy, answered.  
IT may be asked, Why Moses, who was made Pharaohs 
Exod. 7. 1.  God, (as the Text speaketh, Exod. 7. 1.) That is, had power and authority from God to execute those his judgements upon him, would notwithstanding, Pray for him? And why God would harken to Moses, Praying for such a one, who sought unto God by Moses for fear, because he now felt those grievous Plagues, and did dread him; and so not for love of his Name, to do worship unto it? Let us here for our instruction know, that in corporal things, which are concerning this life only, God many times is pleased to hear the Prayers of his Children, for the ungodly and Reprobate, and in them is glorified, and greatly magnified; though the Wicked, having feared & senseless Hearts, can have no feeling of the same, but to their greater condemnation.   

Section 21. The Allegation of Examples in the former said matter continued, out of the old Testament.  
1. Moses appeaseth God his wrath, kindled for the golden Calf.  
TO go forward in Examples: When God had threatened to consume his people in the Wilderness, for their Molten Calf, which they caused Aaron to make in Moses absence, to offer burnt Offerings unto it: Moses by Prayer, turned away God's wrath, so as He 
Exod. 3. 14.  changed his mind from the Evil which he threatened to do unto his people.  
2. Moses for the Israelites against the Pestilence.  
And again, in Numbers 14. when God would have smitten them with Pestilence, for Murmuring against Moses; nevertheless he prevailed, in somuch as God saith there, I have forgiven it, according to thy request. 
Num. 14. 20   
3. Samuel for the Israelites against the Philistims.  
In the first Book of Samuel, the 7. 8. The Children of Israel were afraid of the Philistims, who came up against them in Mizpeh, & said to Samuel, Cease not to cry unto the 
1. Sam. 7. 8, 9  Lord our God for us, that he may save us out of the hands of the Philistims. (vers. 9) And Samuel cried to the Lord for Israel, and the Lord heard him: For in the 10. verse. The Philistims by Thunder from Heaven were scattered, and slain before Israel.  
4. Hannah conceiveth by her Prayer.  
Behold also even this Samuel, (who here was Intercessor by Prayer unto God for Israel, against the Philistims,) was himself by Prayer in like manner obtained of the Lord: For his Mother Hannah the Wife of Eikanah the Levite, was barren, and could not conceive; But, I 
1. Sam. ●. 27  Prayed for this Child (saith Hannah,) and the Lord hath given me my desire, which I asked of him.  
5. Manoah for a second apparition of the Angel.  
Manoah the Father of Samson, after the Angel of God 
judg. 13. 3.  had told his Wife (who was barren,) that she should conceive, and bear a Son: Which she did, and it was Samson, (vers. 24) Being desirous to understand further the 
judg. 13. vers. 24, 7. 9  will of God, touching the ordering of the Child, when he is borne, (vers. 7.) thereby to show his willing and ready mind to obey God's will, in the bringing him up; Prayed unto the Lord for the second apparition of the Angel, to that purpose (vers. 9) And the Scripture said, that God heard the voice of Manoah, and the Angel of God came again unto the Wife, and talked also with Manoah in the matter. vers. 13.   

Section 22. 1. josua heard, for the standing of the Sun. etc.  
SEe further, how God doth as it were embrace the desires of his Children & Servants, whom he is willing to make known unto the World that he loveth: For even he subjecteth to their commands, the supernal powers of the Heavens, and those two great Luminaries of the Firmament. As when josua fought the Battle of the Lord against the five Kings of the Amorites; and had spoken to the Lord in that day, when they, and their people were overcome, and said; Sun stand thou in Gibeon, and thou Moon in the valley of 
josu. 10. 12. 13.  Aialon. The same very time, God heard josuah his request, And the Sun abode, and the Moon stood still, until the people avenged themselves upon their Enemies. vers. 13.  
2. Samuel reduceth the people of Israel to an acknowledgement of their sin, for ask a King.  
Also, Samuel (when he was to reduce the people of Israel into a true acknowledgement of their sin, which before they did not confess) called unto the Lord, and the Lord sent Thunder and Rain, the same day, to testify against their wickedness in ask a King. And then they feared, and said; We have sinned in ask a King, besides all 
1 Sam. 12. 18  our other sins.  
3. Eliah for Raine and Fire from Heaven.  
Eliah the Prophet said to Ahab, the King of Israel, that there should be no Dew, or Rain, but according to his 
1. King. 17. 1 Luke 4. 25. jam. 5. 17.  word; which was for Three years and six months, as both S. Luke, and S. james accounts the time; who doth attribute the same to his earnest Prayer, by which he did both shut and open the Heavens, that it Reigned, and Reigned not, but as the Prophet should declare it by God his Revelation.  
And as he thus prevailed with God by Prayer, for Rain and Waters: so likewise he calleth down Fire from 
2. King. 1. 10  Heaven, to devower the Captain, and his fifty men; which were sent to him from Azariah the King of Israel. So potent & so wonderfully mighty is the Spirit of God, in the Prayers of the Faithful, that it obtaineth for them, even execution of God's judgements against the wicked.  
No marvel then, if when the glory of God was more specially to be revealed, and made known, against Idolatry, the said Prophet prevailed with his God by Prayer for Fire from Heaven, which consumed the burnt Offering; to show, that he was the only God: for when the people saw it, they fell on their faces, and said, The Lord is God, the Lord is God: In whose power the Elements, and all things else, were to be commanded by him, for Man, and against Man.  
This already spoken, argueth manifestly a mighty power that the Word of God hath, being uttered from out of the mouth of his Children, against the wicked, both to threaten, and also to execute God's judgements, for it never returns in vain.   

Section 23. Eliah restored the Widow of Sereptas Son to life.  
NEither only in judgements is he a God for his Saint's sake; but also in Mercy, and Kindness, doth he show himself a loving Father unto such, as at their entreaties, he is pleased to make known his bounty, and gracious favour. See then how miraculously the same Tishbit Prophet wrought, by Prayer, for the Widow of Zarephthas' Son,; who falling sick, and dying, whilst he sojourned 
1. king. 17. 9  there with the Widow according to God's appointment; (for, he had commanded the Widow to sustain him there,) was by his Prayer restored to life: For, The Lord heard the voice of Eliah, and the Soul of the Child 
1. king. 17. 22  came into him again, and he revived. Note in this, an extraordinary, and supererogating virtue and efficacy of true Prayer, when it is blessed of God. And as this was a special matter, as well for the trial of the widows Faith and trust in God, who before had manifested his powerful providence in her Meal; so also for the securing the Prophet of that fear, and doubt, which he seemed otherwise to have had, lest the kill of the widows Son, as the Prophet speaketh, during his sojourning there, might have occasioned a contempt of God's Ministers in his person, and so in consequent a slander to his holy Name.   

Section 24. Eliah his example in this case, is not for imitation.  
AS I say, this was most special, for the causes alleged; so are we not to make it an example for imitation, as by it presuming to attempt the like by our Prayers unto God. For the Prophets in these former days, both Denounced Gods judgements, and also Wrought strange and supernatural Wonders in the sight of the world, upon warrantise of special Revelations from himself; which now are not usual and common; nay, in a manner taken away; for as much as we need them not, having his own written Word, in which he hath been pleased to reveal his will unto us; by it only to inform, and instruct our ordinary Petitions upon all occasions. And besides, To restore from death unto life, is a work of omnipotency, infinitely, and immediately potent; which only belongeth to God, who first Breathed life into man, to make him a living Soul. So Christ by his Word, (when he cried with a loud voice, Lazarus 
john. 11. 39 43. 44.  come forth,) raised him from death, after he had lain in the Grave four days.  
Likewise, when he but said to jairus Daughter being dead, Maid, I say to thee, arise; strait way she arose, 
Mark. 5. 41.  and walked: which she could not have done, unless she had received life, that was then clean extinguished in her: And therefore S. Luke distinctly saith, that Her Spirit came to her, and she rose straightway, and Christ commanded 
Luk 8. 55.  to give her meat.  
The restoring of these unto life by Christ, was an Immediate Power, & Virtue from himself, arguing merely his Divine Nature, far above the reason, & strength of any faculty in Man; and therefore not propounded to Man for imitation, farther than God shall warrant it, by some secret motion of the Spirit, mediating the working of it, and upon special occasion of glorifying his name thereby: For this is the end in chief, for which such a Miracle so extraordinary, and wonderful, is wrought; as Christ himself witnesseth to Martha Lazarus Sister, when she said to Christ: Lord▪ he stinketh 
john 11. 39  already, for he hath been dead four dayees. In which words, Christ noting her incredulity, said unto her: Said I not unto thee, that if thou didst believe, thou shouldst see the glory 
vers. 40.  of God; that is, a Miracle, by which the name of God was to be glorified; more plainly expressed in the foresaid words mentioned, Christ speaking thus: This Sickness 
john 11. 4.  is not unto death, but for the glory of God, that the Son of God might be glorified thereby; which accordingly was manifested: for, Many jews (upon the raising of Lazarus from 
john 12. 11.  the dead,) believed in Jesus.   

Section 25. How to interpret imitation of Man, in this case of restoring to life.  
Here, lest any in opposition to my former Allegations shall say, that some likewise in the Scriptures, are remembered to have restored the dead unto life; and so this Miracle, though only and solely properly belonging to God, yet may also be unto Man for imitation: I think good, before I proceed further in this Argument, to insert a note by way of admonition to the simple sort, not well instructed in the same; to wit, That where they read in the Book of God, of any, being once dead, restored again to life, in appearance by man, they do there observe the mediate working of that effect, in Prayers of the Faithful; to difference it from that of Christ's immediately working power upon Lazarus, and jairus Daughter before declared. And likewise that they take heed, they do not attribute any virtue to the work of Prayer, (whensoever in that miraculous manner blessed of God,) as if of the worthiness of the person, his Prayer took that virtue and source, to give life: But let the Reader be rather considerately advised to know, that for as much as all Gods Promises for obtaining any thing at his hands, are in jesus Christ his name accomplished, and by him only made good unto us, Yea, and Amen: We do therefore depend wholly upon him in Faith; by him, as the only means to have access unto God. For this our Lord Christ jesus, hath made by his reconciling Passion; and now by his gracious Intercession, doth make that Throne of God his Father, which is full of Majesty, to be a Throne of Mercy, of loving Kindness, and of much Pity, unto his Adopted Children in Christ, who cry daily 
Rom. 8. 15.  unto him in the spirit, Abba Father.   

Section 26. Herein, and in all other like cases, Faith in Christ, imboldneth and secureth upon occasion.  
LET us then go boldly unto the Throne of Grace that we may receive Mercy, and found Grace, to help in the time of 
Heb. 4. 16.  need, as the Apostle to the Hebrews, doth admonish us: yea, as the said Apostle speaketh more expressly: Let us draw near with a true heart, in assurance of 
Heb. 10. 22.  Faith, by the blood of jesus; (which is always fresh and 
vers. 19  lively, to cleanse and quicken our hearts from an evil Conscience,) We may be bold to enter into the Holy place, by a new and living way: which he, who is our High Priest, over the house of God, hath prepared for us: In this manner, Having our hearts established in Faith, and secured with Hope, by the Spirit. Which testifieth unto us, that jesus Christ is our Head, Guide, and Conductor unto God, we shall not need to faint, or despair, being thus freed from all fear of confusion and shame; but rather have boldness, and entrance with confidence at all times, to address our Prayers unto God by Christ; who of himself hath said, This is my beloved Son, in whom I am well pleased. This 
Math. 3. 17.  therefore is he, by whom we must present ourselves unto God in whom we must supplicate, and make our Prayers unto him: And lastly, for whose sake we must hope to be heard, and to obtain our requests at his hands.   

Section 27. So Peter healeth Aeneas of the Palsy, and also raiseth Tabytha of joppa from death.  
OF this doth S. Peter, who knew it to be most true, well assure us, when he said to Aeneas of Lydda, a man sick of the Palsy, and bedrid eight years: Aeneas, I●s●●sm ●keth thee whole, arise; and 
Act 9 34.  take up thy Bed: and he arose immediately.  
Again, when the said Peter raised a certain Disciple woman of joppa, named Tabytha, from death to life, (for the Text saith, She was sick, and died:) Was it not 
Act. 9 37.  done by Prayer out of a strong Faith grounded upon Gods Promises Christ, which is no other, than that mediating working, of me before remembered; as is to be observed in the words of the Text: For, Peter kneeled down, and prayed. To whom kneeled he, and to whom 
Act. 9 40.  did he pray? Was it not to God? And why? To be heard of him speaking thus in his name; Tabytha, arise. What followed? She opened her eyes, and when she saw Peter, she sat up. This was the end for which he kneeled and prayed.   

Section 28. A true and godly construction of this Miracle, for instruction sake.  
AND yet, let us not think, that this Woman was thus restored to life, for her own sake: But here a more principal and true end is to be acknowledged, even the Glory of God. And therefore the holy Ghost noteth, that when Peter had Given 
Act. 9 41.  her the hand to lift her up, He called the Saints, and Widows, to restore her alive unto them. That they seeing this done, by Peter's Prayers, (in this Miracle blessed of God,) might make it a good occasion of strengthening their Faith in him, whom they saw just cause, rightly to praise and glorify, for the same.   

Section 29. Elisha for the Pitcher of Oil, of the wife to one of the Sons of the Prophets, and restoreth the Shunamites Son to life.  
TO proceed in this memorable, and most comfortable History of effectual Prayers, working by Faith, in the fervency of the Spirit, the very true and only Author thereof; who both instructeth our Spirit how it should Pray, & aff●aunceth our Consciences by the Promises of God in the holy Scriptures, unto a steadfast Hope; giving us boldness to appear before the Throne of God's Majesty, in Christ's name, as hath been declared: For, None cometh to the Father, but by him. I say, to relate further of the wonderful effects wrought by the Prayers of the Servants of God. Elisha, now made a Prophet in the room of Elijah, his Master, by God's appointment; and having his said masters Spirit doubled 
1. Kin. 19 16  upon him, as himself required, wrought in the strength of the same Spirit, wonderful effects, agreeable to that, 
2. King. 2. 9  which his Master had done before; both for the condition of the persons, and manner of doing, and is worth the noting: For, as Elijah before had done for the Widow of Zareptas as touching her Cruse of Oil, not to be 
● Kin. 17. 14  spent and wasted, according to the Word of the Lord, by him spoken: So in like sort did Elisha, by the same Word, deal with one of the Wives of the Sons of the Prophets, and a Widow also: For her Pitcher of Oil, 
2. King. 4. vers. 5. 6.  which was only remaining to her in Goods at home, out of which she powered forth and filled Many Vessels, as the Prophet had said. Again, as Elijah the Master obtained by Prayer at God's hand, life; for the said Widow of Zareptas Son, being dead: So Elisha the Disciple, as it were in imitation of his Master, using most earnest and fervent Prayer unto God, was pleased at that instant, to make him his powerful instrument, to restore the Shunamites Son to life; which before by the 
2. Kin. 4. 3●.  same means, she had received from the Lord, in her barrenness.   

Section 30. The exterior Gesture of these Prophets and Apostles, in the time of working their Miracles, observed.  
But in the exterior Habit and Gesture that these Prophets exercised in time of Prayer, to declare their fervency, for the effecting the said Miracle, is also matter for a fit observation to be apprehended of all, in speciality, who bear the word of God, and are distributers of the spiritual life.  
Behold then, how El●●ah stretched himself upon the Child 
1 kin. 17. 21.  three times, and called upon the Lord.  
Also, Elisha lay upon the Child, and put his mouth to the 
2. king. 4. 34.  Child's mouth, etc. And again, Spread himself upon him.  
And S. Paul in the Acts of the Apostles. At Troas, where he was to raise a young man, named Eutychus, unto 
Act 20. 9 10  life, who, as Paul was long preaching, was overcome with sl●epe, and fell down from a third lo●●, and so taken up dead: is said there, to have laid himself upon him, and to embrace him. And in this manner it p●●a●eo God to revive E●●ychus, by Paul's ministry, for the glorifying of his own name, in the▪ sight of the Disciple▪ ●●ere assembled at Paul's Preaching before the breaking of Bread, according to Chrstes institution.  
Likewise Acts 9 40. 41. in Peter's Action of re●i●ing Tabytha before spoken of, may be observed a vehement motion of his Spirit, out of a sanctified ●are he had, by it to manifest the glory of God in the time of his Prayer, for her life: to wit, his Kneeling down, and turning 
Act. 9 40. 41.  himself to the Body: his giving her the hand, and lifting her up▪ etc.  
It is to very good purpose, that the holy Ghost is pleased, to specify after this particular manner, the Outward gesture of the Saints, conjoined with the Inward affection in Praying; for that they are induced, by a secret motion of the Spirit, to ask, and desire also to obtain at God's hands.   

Section 31. The imitation of these, and such like, belong only to the Godly, and faithful.  
We must be advertised hereby, that the Imitation hereof is m●erely appropriated to the Children of God oh ely; who only have true Faith, which doth always accompany true & zealous prayers, and so do work these miraculous effects, yea, or any of other nature, & quality, as God thinketh fi● and expedient for us, & for his glo●ie▪ and in such time also as himself in his heavenly wisdom, knoweth mee● to be granted. And to this sense m●st all our int●rpertations be referred, for use made, of all Scripture places, mentioning the virtue, and effect of true Prayer, working by Faith; without which, no such matter can possibly be wrought, as appeareth in the answer o● Christ unto his Discipl●●▪ who could not cast th● Devil out of a certain man's Son that was Lunatic, and had said unto jesus a part, (who had now healed him▪) Why could we not cast him out? It was answered them, 
Mat. 17. 19  verse. ●0. Because of your unbelief. And therefore Christ telleth them hereupon a● it followeth in that verse, that If they have faith as much as a grain of M●star● 〈◊〉 and say to this Mountain, remove henc● 〈◊〉 place, it shall remove and nothing shall be impossible unto you. Or as Saint 
Luk. 17. 5.  Luke otherwise reportest 〈◊〉 ●hen the Apostles said unto the Lord. Increase o●r saith, t●e Lord said▪ verse. 6. If ye had saith so much, as ●● t●● 〈◊〉 of a Mustard-seeds, and should say to this Mulberry Tree▪ pl●ck● thyself ●● by th● Root, and plant thyself in the Sea, it shall ●uen obey you; ●or ●●e hath spoken it, who telleth th●m ●n Saint, john. 14. 〈◊〉 He that believeth in me the works that I do, the same▪ ●●ll he do also. The truth of which saying, was f●l●y 〈◊〉 ●●ested in his Apostles▪ who in like manner d●d w●●ke the works of Christ, which he had done before.   

Section 32. Miracles wrought by the Apostles through faith.  
THE particulars for the proof of this Allegation, are many, and of great variety: yet may it seam a needless discourse to particularise the sundry confirmations of the Miracles manifested in the practice of the Apostles, and Saints of God: I say, needless; for that the holy Ghost, whose testimony is of the greatest validity to evict the truth of this matter, and to confirm our Consciences in the same, hath in general 
Act. 5. 12.  words avouched it, in the 5. chap. of the Acts of Apostles, where, upon the discovery of Ananias and Sapphira his wives hypocrisy, rebuked by Peter, and the punishment; which was a sudden death presently following: great fear occasioned thereby on all the Church, it is said: That, By the hands of the Apostles, were many Signs & Wonders showed among▪ the people. What these Signs and Wonders were, the holy Ghost, out of his heavenly Wisdom, hath also been pleased to specify there in the 16. ver. saying: There came also a multitude out of the Cities round about unto jerusalem, bringing sick folks, & them which were vexed with unclean spirits; who w●re all healed.   

Section 33. Peter, and Stephen, and Paul, work Miracles through the power of God, by Faith.  
ANd that we may not doubt of the Persons agents in these Miracles, the name of Peter, is there mentioned, 
Act. 5. 15.  for it is said, They brought the sick into the Streets, & laid them on Beds & Couches, that at the lest way, the Shadow of Peter, when he came by, might shadow some of them.  
And in the 6. chap. it is also written of Stephen, that he, 
Act. 6. 8.  Being full of Faith and Power, did great Wonders and Miracles among the people. We must think that these great Wonders and Miracles, (though not expressed in particular by name,) were yet such matters acted by Stephen, as being supernatural and extraordinary, might not be confined within the limits of common natural working causes; and so, far exceeding the faculties, and powers of Man's reason.  
Such were the Miracles that Paul did also, in the 14 of the Acts, Where he by his Word spoken, caused a certain 
Act. 14. 10.  man at Listra, which had been a Cripple from his mother's womb, to stand upright on his feet, to leap, and to walk. And where in like manner, He healed the Father of Publius, 
Act. 28. 8.  in the I'll of Malta, of a Fe●er, and Bloody flux, by laying his hands on him. And as many also of the said Island, as had Diseases, And came unto him, were healed by him. 
vers. 9    

Section 34. The End, for which Miracles are done, by the ministery of the faithful, is the Glory of God.  
ARe not these Works, and those before recited done by the Apostles, and others Gods Children, The works of Miracles, and for Nature and quality, like to the Works which Christ himself did before, in the Gospel? And can it be any marvel, that these 
Matt. 20. 34▪ Mar. 10. 52. Luk. 18. 43.  Miracles were done by the Apostles, with whom, as it is w●itten, Act. 11. 21. The hand (that is, the Power and Ve●●●e) of the Lord, was continually working, to the glory of his ●ame? For by this means, A great number believed▪ ●●●turned to the Lord, as there is said.  
To ●nforce a greater credit, by accumulating more Examples, in this Argument, already sufficiently discussed, the intelligent, and believing Reader, will hold it a matter of fruitless pains, rather than of any necessary moment and consequence: For what needs any further proof to avouch this point, which is as clear as is the light of the Sun at noon day. What then shall I say more? To use the very words of the Apostle to the Hebrews: The time would be too short for me, to tell of Gedion, of 
Heb. 11. 32.  Barach, of jephtha, of David, and of the Prophets: Who by Faith, (the very true cause of religious Prayers) Subdued 
judg. 6. 4. 11.  Kingdoms, obtained the Promises, stopped the mouths of Lions▪ quenched the violence of Fire, and wrought divers other wonderful Effects; which there are expressed. Nay, Seeing (as the Apostle speaketh) We are compassed with so great 
Heb. 12. 1.  a Cloud of witnesses: let us cast away every thing that presseth down, and the sin, that hangeth so fast on. Let us run with pati●●●●, the Race that is set before us, looking unto jesus, the Author, and finisher, of our faith.   

Section. 35. The Faith of the Godly is by th●se example's, to be affianced▪ ●●d fully to be confirmed, for working the like.  
THis conclusion of the Apostle, to those his former 〈◊〉 of Faith, is mee●e exhortative, and of him is i●●orc●d to this end: That setting our Consciences upon th● truth of that which he in those words hath ●uerred, we might be encouraged thereby unto a full resolution, of imitating their examples, in hope of the same, or like effects, to be also accomplished unto us from God: That is to be heard of him at all times, when soever in the like Faith grounded upon his word, we shall accordingly pray vn●o him ●s Daiud witnesseth: The Lord is near unto them that call upon him▪ 
Psal. 145. 18.  yea, to all that call upon him in truth For thus to do, viz. To pray in truth, appertaineth to those only, who are the Children of God, even of the household of Faith, to whom the Promises of God are only and properly belonging▪ For these only have this believing virtue, which is contrary to misbelief, doubting, impatience, and grudging, or murmuring; because they are fully assured, that as Moses speaketh: Not Nation so great, that hath Gods come so near unto it, as is the Lord our God near unto us, in all that 
●eu●. 4. 7.  we call upon him for: helping us, and delivering us out of all da●gers; yea, Fulfilling the desires of his Children, a● saith the Psalmist: Adding further the reason, taken from 
Psalm. 145.  a true note of difference, which is, Of them which fear him. For herein are the Elect, and Chosen of God, distinguished from the Godless, and reprobates: For these, Ask all things according to Gods will: And in this assurance that 
Iohn ●. 14.  so ask, They are heard, and have the petitions that they desire 
1. joh. 5. 15.  of him. They pray confidently, in the name of Christ who may be said to be the very formal cause▪ of all o● Invocations, because all the commandments for praying, and all promises, for the blessing our prayers, a●● founded and builded upon Christ jesus only, as befor● hath been sufficiently declared.   

Section. 36. Works of Miracles, being work●s of powerful Faith in Christ, are precedents to the Godly; Commendable and Allowable; done, for God's glory.  
NOw then, for as much as by these former example of Godly men's Prayers, effecting thus wonderfully, as hath been showed, the working of true and faithful Invocation, on the name of God, i● warranted unto us: What should withdraw us from practising with these men, the use of fervent and zealous Prayers? Is more written, as done for these holy Saints, then may seem any wise credible? Shall we then charge the holy Ghost, with an Imputation of vanity & Lies, who is called in the Gospel, The spirit of truth, and hath 
Ioh 14▪ 17. ●nd 1. 26.  testified of these things? God forbidden, for notwithstanding they were Men, as we are; subject to the like passions and infirmities, as we are; So witnessed by S. james of El●as before 
jam. 5. 17. Act. 14. 15.  mentioned: And by Saint Paul and Barnabas. And for this respect, not to be thought able to work such admirable and extraordinary effects of themselves: yet must we think, that God, who looketh not to the person of Man, which by the nature of flesh, is merely sinful; and in himself, most unworthy such a prerogative of God's favour; having yet made Man for his glory, and endowed him from above, with apt gifts for the same; hath been therefore pleased from time to time in all ages, to select and choose out some to be Ministers unto him, to witness his name, even before Kings, for the setting forth of his Glory, in the show of the world; that so he might be known the only GOD, and Lord of all the World.   

Section 37. Nabuchadnezzar, and Darius, and Cyrus, great Potentates, caused of God, through Miracles done upon Daniel, and the three Children, to acknowledge and confess his name.  
OF this, the Scripture avoucheth very many testimonies, besides those already by me related: yet, this place so fitly occasioning, I will exemplify some more of them, for this specialty; containing myself only within the Chapters of Daniels prophecy. It is there remembered: That when Daniel 
Dan. 2.  had interpreted King Nebuchadnezzars Dream, and had revealed the secret thereof, (which the wise men of Babylon could not expound:) The King upon this acknowledgement, said to Daniel, I know for a truth, That your God, is the 
vers. 47.  God of Gods; the Lord of Kings; and the revealer of secrets; seeing thou couldst open this Secret. Where note, how God, sometimes extorteth a confession, of his wisdom and power, even out of the mouths of these wicked Infidels: As here he doth by this King, whose hearts belief, was dissembled, in the mouths confession not truly testified; And so it appeared to be but a sudden motion of the heart; as was that of pharao's in Exodus, 
Exod. 9 27.  where he confessed, The Lord to be righteous, and himself, and his people, to be wicked.  
Again, the very same King, upon the wonderful delivery of the three Children out of the fiery Furnace, spoke thus, and said: Blessed be the God of Shadrach, Meshach, 
Dani. 3. 2●.  and Abednego: publishing by his Letters throughout all his Dominions, that His Kingdom is an everlasting 
Dani. ●. 33.  Kingdom; and his Dominion, from generation to generation.  
And in the 4. of Dan●el, after his restitution to his former, 
Dan. 4. 34.  both shape, and dignity; Himself pronounceth thus: I Nabuchadnezzar, praise, extol, and magnify, the King of Heaven, etc.  
Also, Darius after that God had delivered Daniel from the mouth of the Lions in the Den, did acknowledge him to be, The living God; and accordingly, Made a Decree, 
Dan. 6. 26.  That in all his Dominions & Kingdoms, men should tremble, and fear, before the God of Daniel.  
Lastly, in the History of Bell and Dragon; as is mentioned 
Dan. 14.  to be written in the 14. of Daniel, after the Latin Translation. Cyrus also, when he saw Dani●l sit in the midst of the Lions, where he had been now seven days; of purpose detained in it, to have been devoured of them, and was not: He cried with a loud voice, 
verse 41.  saying; Great art thou, O Lord God of Daniel; and there is none other, besides thee.  
Behold how wonderfully, and after a strange manner, God out of a zealous respect to his own Glory; Hath wrought a mighty deliverance of these four persons, Daniel, Shedrach, Meshach, and Abednego: In them, to make himself acknowledged, and confessed, of these Heathen Kings, to be the only God in Heaven and Earth; besides whom, no other God, Can do like his works, and like his power, as Moses speaketh in deuteronomy. 
Deut. 3. 24.    

Section 38. Obstacles, and Impediments▪ hindering our knowledge of God, to be removed.  
TO return then to that saying of the Apostle to the Hebrews, befor● remembered. Let us remove from 
Pag●. ●1.  us all abstacles & hindrances, that may in any sort withdraw our minds, from apprehending saith towards God, in Christ; By which, these most admirable effects, & all the rest of like nature, have been wrought for his children, throughout all Ages.  
I mention here Obstacles, to be removed: Because, If they were not, viz. Riches; The Choking cares of the world; and such like: we should the better know God, by denying ourselves; & so in a submissive conceit of our unworthiness; considering the poverty in which we are, both of body and Soul; We should the sooner, with an affection of a truly sorrowing heart, call unto God, for relief of our miseries.  
It cannot be said, that God is now, less willing to 〈◊〉; or less potent, to help us in our trouble than he was in former times, when he showed his greatness, by doing wonders, with his mighty hand. Nay, An assured virtue, power, and strength for effecting, is promised to all prayers alike, that are made in faith: Because, he that hath promised, is the same God always, without variableness and changing; even the God of 
jam. 1. 16.  truth, who never faileth to perform, what he promiseth his Children.   

Section. 39 The good pleasure of God, is only to be attended upon, for the effecting our Prayers, and requests.  
I Do not deny, but that the Prayers of the Godly, and best devoted, are some times furstrated of their demand at God's hand; Or perhaps, not so soon accomplished, as they look for: Are they therefore to be discouraged, from praying? Or rather are they, not to seek to be instructed, in the reasons thereof; And so to rest satisfied, in the will of God, which he revealeth in his good time, and not otherwise? I say then if God do not so soon answer, the desires & requests of our Invocations made unto him, as we would: Let us herein submit ourselves, unto his wisdom; Who knoweth truly, the Limitations of all Circumstances, in the nature of the things to be granted, aswell for the manner How, as also for the time When, it is expedient and meet, that we obtain our demands: For in them, not our own good so much, as God's glory; and that chief, is to be sought for of us; which thing at all times, is to bemanifested: Nevertheless, because the certain Time, for the manifesting it, is not revealed unto us, we are to attend his Leisure; and yet not to cease from praying Always, as becometh his faithful Children to do.   

Section 40. Causes, for the not answering our demands as we expect, alleged, to remove all excuses, for not continuing in Prayer.  
FOr besides the two former Reasons of exception to our Demands; (as that the things which we require of God, are either not Expedient and behoveful for us, or, not then, when we ask them, Fit to be granted;) We are further to consider, That God, for a further trial of our Faith, as also to exercise us in a continual practice of Prayer, for the approving our constancy therein, doth many times delay the granting o● out requests, as if he heard them not: And it may be also, that our Prayers sometimes be faulty, and so displeasing to God, are worthily of him rejected for the time. Prayers are said to be faulty and unprofitable, when they are devoid of such conditions, as true and faithful prayers aught to have: What these conditions are, in the former part of this Epistle, diversly handled, may be understood: And yet, because I will draw to an end, I shall willingly recapitulate them, briefly thus.   

Section 41. All Prayers, of what nature soever, without true knowledge, lively Faith, and hopeful Confidence in God's favour, and goodness, are in vain conceived.  
FIrst, a true knowledge of God, that he is goodness, yea, our sovereign goodness; our full and perfect Treasures. Next, A steadfast and lively faith, that we believe, (he being of a loving and fatherly affection towards us,) cannot but participate unto us at all times, what he seethe most needful for us to have. Lastly, that we have a sure affiance in God, To rely wholly on him; To repose our full trust and confidence in his goodness: For how may we address our Prayers unto him, of whom we have not Knowledge that he is our God, able, and willing, to help us, calling upon his name? And this Knowledge serveth us further, for an other most necessary advertisement, arising out of the former: viz. That otherwise we should not praise God, with Prayers of thanks giving, if we did not know, that what good thing soever happeneth unto us at any time, whether bodily or ghostly, it cometh only from God. For, as the affiance which we have in God, of his goodness, certified and confirmed unto us, out of that our Knowledge of his Nature (wholly prove unto Mercies and Favours, towards them that love and fear him) doth incite, stir up, and animate our Hearts, cheerfully without doubting and distrustfulness, to call unto him by Prayer, for all things meet to be demanded of us: So, when the said things are obtained, and our necessities now served; Because we know certainly, that the only free Mercy and goodness of God, hath ministered the same unto us; We break forth presently into a song of Thanks giving, as forced by the testimony of our Conscience, upon this Knowledge, to say with David, My mouth shall speak the praise of the Lord, who upholdeth all that 
Psal. 14●. ver. 21, 14, 20.  fall, and lifts up all that are ready to fall; who openeth his hand, and ●●lleth all things living, of his good pleasure: Who preserveth all them that love him, keeping his fidelity for ever. Who executeth justice for the oppressed; giving Bread to the 
Psalm. 146 ver. 7, 8, 9  〈◊〉: Who looseth the Prisoners, giveth light to the Blind, raiseth up the crooked, keepeth the Strangers, and relieveth the Fatherless and Widow. For the Lord delighteth in them that 
Psal. 147. 〈◊〉  fear him, and attend upon his Mercy. For he will make the meek glorious, by deliverance: Wherefore, let all flesh, bless his holy Name, for ever and ever,  
Amen.   

Section 42. Contrariwise all Prayers, consisting of those three essential Attributes, are effectual, to the good of such as make them.  
THese are the effects, issuing from out that true Knowledge of God, spoken of in the beginning of this Treatise, and now argued▪ which is founded in His fear, builded upon by Faith, perfected in us through Obedience to his will: For this Knowledge, causeth us (as is said) both to Invocate, and also to Thankss God for his benefits obtained by Prayer; and so advancing our Thoughts on high, to seek there only from above, what we would have, and can not find, but in God only; we are forced to call only upon him for it: and therefore, The Eyes of all, both Man and Beast, are said, 
Psal. 145. 15.  To weight upon him. For he alone satisfieth our wants, when we pray unto him to be relieved. Can we otherwise think of God's provident care over us, to whom he hath assured performance of all his Promises, both for things of this life, and of the life to come? Not, for He 
Psal. 147. 9 Mat. 6. 26.  giveth food to the Beasts of the Fields, and to the young Ravens that cry. And are not we much better than they? saith Christ. So, to conclude this matter, that true Christian Knowledge of God, which is not had, but in his Word, fully instructed and sanctified in us by his Holy spirit, causeth this godly zeal, both to Pray as we aught, and also to testify a due and religious Thankfulness for all good things; because it telleth us, that we have nothing, but from him solely, being the sole, and all-sufficient dish ibuter to Man, of all necessaries, if we serve him; as it is in Matt. 6. 33. Seek the Kingdom of God, and the righteousness of it, and all things shall be ministered unto you.   

Section 43. God only, and none other to be prayed unto, for all things meet to be asked at his hands.  
TO pray, then unto God only, and to none other besides him, being the. Only God unto us, as saith S. 
Cor. 8. 6.  Paul. Which is the father, of whom are all things, and we in him even that King everlasting, immortal, invisible, and only wise, as the said Apostle speaketh. I say to 
1. Tim. ●. 17.  pray unto this our God only, for all things of what quality and Nature soever, the same being meet to be asked: that is, having the warrant of his word; Is a confessed truth, sufficiently before declared by the testimonies of 
Page. ●.  holy writ; And that of necessity, as hath been said, not so much in respect of ourselves, by reason both of wants to be supplied, and also of afflictions, and troubles to be relieved by him as of duty exacting at our hands this Godly obedience unto his holy will, so commanding it in many places of Scripture, most expressly in words: And by examples of Moses, and all the Prophets 
Mat●. 7. 7. Luk. 18. 1. Rom. 12. 12.  in the old Testament, and likewise of Christ, and all the Apostles in the new, plentifully confirmed.   

Section 44. Yea, if we know that Gods will is necessarily to be executed, without our calling unto him for the same: yet are we in duty to pray for the executing thereof.  
NOtwithstanding to this, as also to the former part, may be alleged matter, for a true Exception: For, first to demand by Prayer, that which we well know God will do of himself without our Prayer, may seem needless; and so our Prayer in this kind, not to be used at all. But let us not so take it; for howsoever it is true, that the Will of God, in all things, must of necessity be performed, Because it is his Will; against which no resistance can seem available; Yet, it is our part, and duty, to require the same, by way of protestation, that we are his Children, begotten by him with the seed of his word, which containeth his will, and therefore desirous, and as much as we may for our ability, endevowring also, the performance of the same▪ do pray as Christ hath taught us; Thy will be done in Earth, as it is in Heaven: Which is no more but this, that a true, and perfect obedience be attributed unto him for the sanctifying his name, and advancing his kingdom thereby, guiding and governing by the holy motions of his holy Spirit, the hearts of all estates, in such sort, as that every vocation of men, in several distinguished, both Prince and people, subject to it, may no less serve him here on Earth, than the Angels do in Heaven.   

Section. 45. Murmuring against God's chastisements, is an Argument of our Ignorance, in the doctrine of Gods william.  
ANd though our Consciences telleth us, that we are to subscribe hereunto, as being a most certain Truth: Yet may they justly accuse us of great hypocrisy: for Gods will is done in all things that happen unto man: A thing that cannot be denied: Yet, let affliction, and tribulation assault us, to disturb and overthrow that peace of our life, in which we most joy; O how do we Murmur against God? How do we, with much grudging say, God hath forsake● to do well for Israel, and hath shuit up his loving kindness in displeasure? And this we do, forgetting that it is his will, we should be afflicted of him, for our chastisement unto our amendment of life. For God in justice doth punish, what we through unrighteousness do ostend in. And therefore it is a question, whether we may lawfully desire of God▪ to be eased of troubles, into which his will was we should fall. For seeing we are to submit ourselves to the will of God, & accordingly to conform our wills thereunto, surely, to complain unto God in our prayers, of our Miseries, and to desire of him a deliverence from them, knowing they were sent from him, and so his will to be, that we endure them, may seem a thing very unlawful to do, & repugnant to his will, to which we are subiuct, and aught cheerfully to obey, & as the patience of job teacheth us to say. The Lord hath given, and the Lord hath 
job 1. 21.  taken away, Blessed be the name of the Lord. Confessing herein with him, that God is just and good; yea also loving, howsoever his hand be at some times heavy upon us.   

Section. 46. The ungodly, and the Godly, are of a different sense, in the construction of Affliction, as touching the final cause.  
TO this Doctrine, the wicked are merely adverse, who, when they feel affliction (which they worthily deserve,) yet dejected through impatiency into despair, blaspheme God; and to use job his words, Charge God foolshly with unjustice, and tyranny. For these men, as if that which they have, were theirs by a just claim, say, To lose our Gods, is as much as, to lose our sense, and understanding.  
But with the godly it is not so, who say with job, Shall we receive good at the hand of God, and not receive evil? 
job 2. 10.  These, as men sanctified in the spirit, unto a most holy & dutiful obedience of his will, do well acknowledge the cause of those evil miseries, which they feel, to be even their sins, justly provoking the same; & so taking their Affliction for a just punishment, are made the better by it: Which is the end, why they are afflicted of God: wherein they behold the loving kindness of God their Father, who Chastiseth every son whom he receiveth: and therefore refuse not the Chastifment of the Almighty, because they say with job, Blessed is the man, whom God correcteth: 
job 5. 17.  accounting it a great happiness in this world, to be under the cross of affliction, by which they are assured, that a way is prepared for them, unto that true and endless happiness in Heaven above with God himself, 
Act. 14. 22.  and his Angels. Wherefore, to urge the former objection. It is not so much unlawful, To pray against the afflictions; seeing they are ordained after Gods will, to be trials 
1. Pet. 4. 12, 13, 14.  of his children's faith, and to that end laid upon them by himself; as rather inconvenient, and prejudicial, for that they are accounted of them, as blessings; being Endured with patience; and so are indeed: advancing in their minds, a resolute expectation of many future blessings. For S. Paul, sustaining the person of the elect Saints of God, makes himself the mouth of them all, to that purpose, in the. 5. to the Romans, where he sayeth. We rejoice in tribulations, knowing that Tribulation bringeth 
Rom. 5. 3, 4, 5.  forth Patience; and Patience, Experience; and Experience, Hope, and Hope, maketh not ashamed, for it is ever with good success, not frustrating expectation.   

Section. 47. It standeth with a Christians duty, to pray for deliverance out of troubles.  
THese two S●uerall Objections, against praying for relief in time of troubles, make show of good reason in the affirmative, aswell for the prime cause, which is the will of God thereby manifested; As for the final cause, which is, A joyful issue, with a 
1. Cor. 10. 13  blessing. Never the less, forasmuch as, God hath endued us with such a Nature, as must needs be subject unto all casualties of this life, that commonly breed offence unto it; And the same also not without a sensible feeling of them, when they do happen; He in his wisdom doth well know, that we cannot choose but grieve, when we feel the smart, which Nature may not brook; and so in consequence, make our complaint unto him, who only can sand remedy: for Nature seeketh a preservation of itself in all things; And therefore detesteth whatsoever is in repugnancy to the same: Can we think then, that God will impute it unto us for sin, when we feeling grief in that kind, do call unto him, by Godly prayers, for his gracious help and releasement out of the same; Not, For, first we have his express word, commanding our Invocation in the needful time of trouble, with a pomise for a safe deliverance, as witnesseth David. Who there showeth it to be a part of his service, 
Psal. 50. 15.  even to be called upon in such cases, Saying; And thou shalt glorify me. The godly, who have been instructed in the School of the Prophets, by the holy spirit, (the Doctor, and only informer of all truth,) having this warrant; have likewise from time to time, been bold, in all times of such need, to cry aloud unto God their deliverer. So David, being brought into any great danger by his enemies, as were the Ziphims, whom in Psalm. 54. He called 
Psal. 54. 3.  strangers; Called upon God, for his succour against them. Also against Saul, in the, 55. Psalm. Where his heart trembleth within him, for the voice of the Enemy, and an 
Psal. 55. 5.  horrible fear covereth him, And against all the malignant adversaries of the Church, in divers Psalms, maketh the like requests.   

Section. 48. Enemies to be prayed, and not to be prayed for. This by way of Question, inferred, and argued, both by the affirmative, & Negative, concluded.  
SOme here more a question, whether it be lawful & consonant to the rule of Charity, to Pray against our enemies: For besides, that Prayer devoid of charity, (which can be none in the Nagative) as they think, is sinful & displeasing to God; Christ commandeth us, To pray for our Enemies: So did Christ himself: So did Stephen: So did all the Martyrs.  
By way of advertisement, we may distinguish, between private Enemies, and common Enemies, both to God and Religion. Against these latter, I hold it a work of godly Charity, to pray and desire God's help for their overthrow, who seek and endeavour the overthrow of the Church, and so in consequence, the extinguishing and abolishing of God's name from among men. For this we have good warrantise in the example of David so praying. Consume them in thy wrath. viz. in thy time, 
Psal. 59 13.  make my enemy's examples unto others of thy vengeance. Of jeremy, Who prayed in like manner for the 
jere. 18. 23.  Ourthrow of his enemies, and to have them dealt withal, In the time of God his anger. Likewise S. Paul, against 
2. Tim. 4. 14 15.  Alexander the Copper Smith. Who had done him much evil, withstanding sore his Preaching, and therefore desireth the Lord to, Reward him according to his works.   

Section. 49. To pray for deliverance out of Troubles, is with a Condition, by Christ's example.  
TO pass this over, (which was inferred only, for a note of observation upon the former question,) that we may safely and lawfully pray unto God for a deliverance out of troubles, in his good time: Let the example of our Saviour Christ, be unto us a sufficient Authority; who having a sense of his death & passion near at hand, and being in an agony, prayed, saying. Father, if thou wilt, take away this Cup from me. 
Luk. 22. 42   
But as we are taught here to request God's aid at any time, in all our distresses and miseries, so yet we must know further, to refer ourselves wholly unto his both leisure, and pleasure; And not to expect more, than he, who hath the times and seasons in his own power, doth know fittest to 
Act. 1. 7.  be done: And therefore Christ addeth: Yet, not my will, but thy will he done.   

Section 50 Prayer to be commonly celebrated in the public places of Christian congregations, appointed for the same.  
AND now in the conclusion of this Discourse, though it seem very long; yet somewhat would be said of The Place of Prayer. Of this therefore, let us consider briefly, and so end. It is to be held for a certain verity, that Prayer is necessarily tied and bound, to the Church of Christ. I mean not here material Temples, which have limitations both of places, and times of public Prayer: Happily then, we should not Pray, but in those places, and at certain times appointed for Prayer: But I understand the Church to be, The Congregation of the Faithful, in what place so ever assembled together for that service; who are such, as being United in Faith, and Linked in Charity; do Agreed in the same Doctrine, and so make one Communion, and Fellowship in Christ: from which, whosoever is separated, must not hope to be heard of God. The Observation which here seemeth worth the noting, is: That no Heretic, Turk, Pagan, Infidel, Atheist; not, nor the falsely termed Catholic) Papist, can use any true form of Invocation, and Prayer acceptable to God; Because they are merely excluded from out that true Church, whereof Christ is the head; for it is the Pillar and ground of truth. 
1 Tim. 3. 15.    

Section 51. Material Churches fitly appointed, for common places of Prayer; argued by testimonies, of Solomon, and Christ; out of Esay, and jeremy: also by examples of the Apostles, Peter and john.  
NOw to speak somewhat of the Place for common Prayer; I grant, that Temples, and Churches, are erected purposely for the public celebrating Divine service; and that thither the people by commandment, are to be assembled; there to join in hearty Prayers unto God for all men: as may be testified out of the words of Solomon, making Supplications to God, 
1. Kin 8. 30  before the Altar in the Temple, that he would hear the people of Israel, praying in the Temple, etc.  
And Christ when he chased the Buyers and Sellers out 
Matt. 21. 21  of the Temple; alleging there the words of the Prophet Esay and jeremy: It is written, My House shallbe called the 
Esa. 56. 7. jere. 7. 11.  House of Prayer, for all people; confirmeth the same.  
Again, is it not said, Acts 3. That Peter and john went 
Act. 3. 1.  up together into the Temple to Pray? For which cause S. Paul, giveth it in charge to Timothy, saying: I will that 
1. Tim. 2. 8.  men pray every where: If every where; then surely in Temples, as places specially erected, and built to that purpose, even in them to call upon God, by hearty and faithful Prayers; whether of Requests, or giving of Thanks.   

Section 52. Prayer, not of necessity tied to any place, seeing God his Majesty, is not to be enclosed within material places.  
THese, in this manner avouched, and proved by testimonies and examples of old, and accordingly in common practice amongst us, I do willingly acknowledge to be most true. Notwithstanding, that I be not mistaken in the true application of this matter, I am bold to say; That I think it not fit, the Majesty of God (which is in itself infinite,) and his gracious favour towards his people, should be enclosed as it were, and shut up in material places; As if, out of them, God would not hear us, praying unto him, because of the Holiness of the same Places, requiring that specially above all other.  
Zorubbabel was commanded from God by Haggai 
Hagg. 1. 14.  the Prophet, to re-edify the material Temple. Yet there doth he prophesy of a Second Temple, that should exceed 
Hagg. 2. 8.  the first in glory; meaning spiritually, The Church in Christ to be accomplished, and is now amongst us Christians, dispersed abroad every where. So then, as touching the Nature, and quality of Places, let us say, it is all one and alike afore God, (who maketh Holy any Place, wherein he is pleased to be worshipped) receiving no Holiness from the Place where he is worshipped; as doth appear manifested in these words of Isaias, saying: The Heaven is my Throne, and the Earth my Footstool; Where 
Isa. 66. 1.  shall now the House stand, that ye will build for me? and where is that Place of my rest? Where the Prophet showeth, the vain confidence of them, plainly refuted and condemned, that reposed trust in the Temple. This hath Stephen confirmed unto us by his testimony, for when he had said. Solomon built God a House, he presently inferred, 
Act. 7. 47. 48.  How be it, The most High, dwelleth not in Temples made with hands: Arguing the gross conceits of the Jews, imagining that the Power and Wisdom of GOD, was contained within Material places, there to be limited, and confied by corruptible things.   

Section 53. Every true Christian, being the true Temple of God, is, without special limitation of Place, to pray every where, upon occasion, observing fit circomstance thereto appertaining.  
WHere then shall we assign a fit Place, in it to pour forth our Prayers unto God? Even wheresoever we find ourselves aptly disposed in mind thereunto; whether for Necessity, or Comeliness sake. For, seeing We be the Temple of God, as himself hath appointed, for his Spiritual service; what Place can be exempted from Prayer? God is a Spirit, and 
john 4. 24.  they that worship him, must worship him in Spirit and Truth; without limitation of either certain Time, when; or material Place, Where. Only we are to be admonished here, that in time of Prayer, we seceed from a concourse & frequency of people, or sight of any, into some place of secrecy and quiet rest, to be free from such lets and hindrances, as are occasioned thereby, and commonly do fall out to withdraw our minds from attentiveness in Praying. Such a Place ment Christ, in Matthew, where he teacheth us to Enter in a Chamber, and when we have 
Matt. 6. 6.  shut the Door, to pray. And this doctrine himself also hath left confirmed unto us, by his own example, who many times in the night, Prayed in Mountains: and even at the very hour that he was to be betrayed, he went aside into places of secesse, to Pray. Matth. 26. Mar. 14. Luk. 22. john. 18. 1.   

Section 54. The place fittest for Prayer, is the Chamber, so called, because of secrecy, and private secesse, argued by the Testimony of Christ, and the Example of the Apostles.  
IF therefore we will Pray Secretly; and indeed, that is, with fervency and attentiveness, we m●st make choice of such a place, as Christ specifieth, by the name and appellation of a Chamber: which may be understood he did speak in that word, because men at their pleasure do use it privately, when they are desirous to seek their quiet rest from company, and to be out of sight of men. And in this sense, when Peter prayed in Simon the Tanner's House, of joppa: He went up into the upper 
Act. 10 9  part of the House; some high Chamber, as a place which he thought most secret for that purpose.  
In like manner the Apostles, when the holy Ghost was sent down upon them, in the Day of Penticost, were all with one accord in one place, continuing (there secretly) in Prayers, (with other faithful,) and breaking of Bread. 
Act. 2. 1. 42.    

Section 55. Daniel, a special Example of praying Secretly in a Chamber, confirmeth also the former Position.  
THis was the last point, which I had to discuss in this Treatise, and shall be shut up with the example of Daniel, aswell to show, that the Prophets also in the old Testament, observed the like rule for sequestering themselves, from out of open places, in times of their Prayers to God; as also for that it giveth matter, for a note of an instructive Observation: So then, the said Note being first discussed, the Treatise shallbe concluded, according as this example of Daniel hath given occasion of the same, and may of the intelligent Reader be noted in the circumstances.  
It is written, that when Daniel understood that King Darius had sealed A writing, such as the Rulers of his kingdom had devised against him; He persently went into his house. And (his Window being open in his Chamber towards 
Dan. 6. 10.  jerusalem,) and kneeling upon his Knees three times a day, prayed and praised his God, contrary to the express words of the said writing, which inhibited all Darius Subjects to make petition for any thing, either to God or man, for▪ thirty days; But to himself only, upon pain of Death: This showeth, that Daniel also withdrew himself into his Chamber, that is, out of the sight of men, when he prayed; According to the Rule of the same Spirit, which out of the mouth of Christ taught his Disciples to Pray, (as is said before) Privately, from company of man; & Secretly, out of their sight.  
But yet Daniel thus Secretly praying, was discovered: For, The Rulers assembled, and found Daniel praying, & making 
Dan. 6. 11.  Supplications unto his God. etc.  
Hereupon is that instructive Note of observation, occasioned in the circumstance of Privacy, and Secrecy, by this example.   

Section 56. What is meant, by Praying in a Chamber, expounded. To avoid an idle exception against Praying in Public places.  
IT hath been said, that Prayer, and Suplycation, and giving of thanks unto God, is to be made in a Chamber, as a place most fit to entertain, and to advance the devotion addressed unto Prayer. For confirmation whereof, the Counsel of Christ hath been alleged, together with his own example: and the practice of his Saints in imitation of their Lord and Master. May it then be argued hereby, that Prayers, made in the Public assemblies of people, met together in open places for the same purpose, are less acceptable in the sight of God, being so made in the sight of men? Christ's warrant for a Blessing promised in this case, bids me say no. For Christ saith, Where two or three are gathered together 
Mat. 18. 20.  in my Name, there am I in the midst of them: viz. to hear them, and to grant their Requests. What then doth Christ mean, when he biddeth us to Enter into a Chamber, and, To shut the Door, in time of our Praying? 
Matth. 6. 6.  The thing hereby meant, is Secrecy. But if you will know what Secrecy? look with an understanding eye into the 6. of Matth. (where Christ commendeth this 
Matth. 6.  manner of place for Praying.) The true sense and meaning thereof in the manner of Giving Alms, & of Fasting. 
vers. 1. vers. 2.  In giving of Alms, he forbiddeth Blowing the Trumpet in the Synagogues, and in the Streets: Yea, he will not have the Left hand to know, what the Right hand doth. In Fasting 
vers. 3. vers. 16. Vers. 17.  likewise, he forbiddeth Sour looks, which is the disfiguring of the Face; and commandeth Anointing the Head, and Washing of the Face: What is this else, but a preceptive Doctrine, for avoiding all Vain ostentation, and seeking the Praise of Men? Because, if for these respects 
vers. 2.  we desire any reward; let it be sufficient, and let it content us, that God alone both knoweth, and alloweth these works done in Secret, only before him; for, The Lord which seethe in secret, shall reward openly. So 
Matt 6. 6.  then, to pray in secret, is to subject ourselves in true humbleness of heart, before God, out of it speaking unto him, and ●●●ring the sincere truth of our loyal thoughts; and so to entreat him in Simplicity, and with a Distrust in our own Worthiness, what soever we would obtain of him by Prayer. For we cannot dissemble with God: And what is it then, to deceive ourselves? For seeing our Bodies are the Temples of the holy Ghost, in which he is 
●. Cor. 6. 19  pleased to devil through Faith justifying us before him, 
1 Cor. 3. 16.  by the Me●tes of Christ, and from whence he is willing to hear our Prayers: we must understand the secret of that heart which is in such a Body, is the Chamber properly, into which we must enter, and in which, we are necessarily to hide ourselves; if we will avoid the blame, and the reward of hypocrisy, which Christ in these actions of Christianity, adviseth his to shun and detest, for it maketh altogether unto pomp, and vain ostentation of men.  
It is not then any Material place, wheresoever by the hands of man fashioned, to which Christ excepteth, in that speech of Privacy and Secrecy, understood in the word, Chamber.   

Section. 57 It is a jewish hypocritical conceit; And condemned of jeremy, to think; That God for the holiness of the temple, must necessarily be there present, to hear our prayers, above other places.  
ANd yet, let us not be as those jewish Hypocrites whom jeremy Reproo●eth, for saying, The Temple of the Lord, the Temple of the Lord; Thereby conceiting, 
I●re. 7. 4.  that God his presence being continually residing in the Temple, his favour and gracious countenance, must also for the Temples sake, be there better presented of necessity; Because of his promise to preserve them, howsoever sinning and offending. For these were lying words put into their mouths by false Prophets; which jeremy willeth them not to credit. I say, let us abandon out of our hearts this deceivable conceit, as if in consequence we were to think that God were bound to hear us, praying in the Temple, for the holiness thereof, rather than else where▪ For, if our Souls be resolutely devoted, and inwardly in humility of heart, and in a defiance of ourselves, be christianly settled unto Prayer, at what time soever, whether openly in the material Temple, or privately in a material Chamber, it shall be all one▪ Because God accepteth it, as done in the Secret of the heart, with the submiss eye of the Publican, and smiting of the Breast. These being the notes and signs of true Humility and Contrition of the humbled Soul▪ confessing it own unworthiness; and so, Working salvation in fear and trembling, as S. Paul speaketh. 
Phil 2. 12.    

Section 58. The Pharizes, and the Publicans manner of Praying to be observed, for an instruction.  
THerefore to conclude this point, let the Pharize, who glorieth to himself in his own praise and worth, Pray in the most Secret, and Chamberlike place wheresoever, yet shall it be as done Openly & in public, seeking the applause of Men, to be magnified of them; for Christ noteth such a one to Stand and to Pray: arguing in these 
Luk. 18. 11.  words, his proud, and disdainful heart, too too much affianced in his own Righteousness, with contempt of others.  
But let the Poor spirited Publican, make his Orisons, unto God in some hidden place: Yea, if possibly, out of the bottomless depth let him cry unto the Lord, it shall be accounted as done of him in secret, and in the Chamber, to which Christ hath referred us in time of Prayer, to be heard of him; & God, whose presence is in the deep Waters, and in the most Secret corners of the Earth, shall both see it, and by rewarding it, make it publicly known to be accepted of him: Because this Publican, out of an Humble spirit, hath called to God for his Mercy and goodness, as one who is schooled and instructed by his Fear; which causeth true reverence, to seek him secretly in heart, and not openly in public places, for the Praise of men, as did that Pharisie: who therefore is there said, to be rejected, where the Publican was justified of God.   

Section 59 pharisaical praying, whether openly or privately, being wholly for an ostentation with all simplicity, is rejected.  
AND to apply this by way of Document, I wish, that in this Pharisie, thus insolently advancing himself, with a disdain of the humbly penitent Publican, all pharisaical Hypocrites would behold themselves. For, Counterfeit sanctity, is double iniquity; and so rewarded accordingly: Because, whether openly, or privily, it is addicted, and wholly devoted to Vain glory; which is always singled from Simplicity of heart, and so is always opposite to the Glory of God, and the edifying of others: which are the two things chief to be ●ought for of us, in all our actions of Christianity. And so, if due care be had of these two things, it shall be requisite at some times, to Pray Publicly, for the better inciting, and stirring others thereunto: For, by the example of our Good Works, God is honoured, and our Neighbour edified; according to the will of him, who commandeth it, saying: Let your Light so shine, that your Good 
Matt 5 16.  Works may be seen, and the Father be glorified, which is in Heaven.   

Section 60. True Devotion of the Heart, ●itte for the Chamber, which Christ meaneth, and is rewarded.  
IF Then we bring unto Prayer the devotion of an humble Spirit, whether we pray Secretly, as to God alone; Or openly, in the sight of others for example sake; we pray in that Chamber which Christ hath appointed, and therefore are assured, that our Prayers in this wise made, are accepted, of God, who seethe our hearts devoid of Ostentation, and so allowing our devotion from thence proceeding, will in his time effect our desires; & reward accordingly. Blessed be his Name for ever, by the Prayers of all his Saints in Christ.   
Amen.   

THE EPILOGUE OF ADVERTISEMENT TO THE READER.  
BEhold (courteous Reader) A Treatise of Prayer; fully discussed and laid open to thy understanding, (whosoever art pleased to read it with attention,) in the Nature, Parts, Effects, and Reward thereof. It is written for thy good, if in that sense, it do correspond thy desire, give the praise to God only, whose mercy and mere goodness it was, to make him an instrument of his Glory, in the edifying of his Neighbour thereby. And to the Author, who, out of a mind to do good, (recommending himself unto thee in that name,) first undertook this work, and through God's gracious assistance (howsoever,) hath perfected the same, as thou seest: Vouchsafe, if you please, a favourable construction. It is the meed only, which he shall acknowledge sufficiently recompensing his pains, travailed herein for thy sake. If also, thou benefit thy understanding▪ and zeal thereby, (as it is the thing he most desireth,) so shall it be unto him a great cause of praise and thanksgiving unto God, who blesseth Paul's planting, and 
1 Cor. 3. 6.  Apollo's watering, with increase of Knowledge, in some thirty, in some sixty, in some an hundred fold, after a divers manner, and by adivers means And there is no doubt, but if thou be'st a true Zacharie, viz. one that will have God always in remembrance to set him before thy eyes, thou wilt in like sort show thyself a right Simeon, even a Disciple of Christ's School, a diligent Hearer, and an obedient Practizer of his william. The which God grant to thee and to me, & to all his true believing Children in Christ, and for Christ: To whom all Praise, Glory, Majesty, and Honour, be given always, as is always, and only belonging, for ever.  
Amen.   

Certain Meditations, as Preparatives, instructing unto Devotion before Prayer.  
FOrasmuch, as, To know how to Pray, as becometh us, is the special gift of God, by the working of his holy Spirit; We are to lay the consideration thereof before our eyes, ask at God's hands that Grace, that necessarily is required thereto: That so we may be admitted into his presence, to talk with him by Prayer; having through his gracious favour, such attention, devotion, fear, and reverence, conferred upon us from his only goodness, as may in some measure correspond the worth of so great a Majesty, before whom we stand in time of Prayer.  
1 Therefore, we are first and principally, To reckon with our Consciences, (which we cannot hide from God,) to call them into a straight account, there to search what sins by us committed, do lie hid in the secret corners of it, to bring them forth, as it were unto judgement: For, If we judge ourselves, we shall not be judged of the Lord. But especially, let us call to mind, the sins and offences of the day, and for them accuse and condemn ourselves: For, The just, saith Solomon, is the first Accuser of himself. After 
Prou. 18. 17.  the example of David, according therein with his Son Solomon, and saying. I know mine iniquities, and my sin is 
Psal. 51. 3.  ever before me: By this calling unto God, for a feeling of his abundant mercies (the which do raise up contrite and wounded hearts, being his true Sacrifices, as saith David and them he will not despise and reject:) Is indeed to be Sanctified, and to wash our clothes, before we meet with God at the neither part of the Mount, etc. As was commanded the people of Israel by Moses from God, in Exodus. 9 verse. 10. 
Exo. 19 10.   
2 Secondly, to consider the Majesty and greatness, of that Lord, before whom we are to pour forth our Prayers. For this consideration shall instruct us, what reverence, & what attention, so vile a Creature, as is sinful Man, aught to have, that will parley with such a Majesty, as filleth the Heavens. For if Heaven & Earth, and the whole World, be in a manner an Ant or Pismire; yea, as a wiseman speaketh, the grain of a weight in the Balance, compared to the Majesty of God: How mayst thou O man, who art but a very small part of the whole world, appear in the sight of this our God, so mighty, and so infinitely powerful? Let us remember here with Abraham: That when we Begin to speak unto the Lord 
Gen▪ 18. 21.  God, we are but Dust and Ashes; that so, presenting to the eye of our Soul, the baseness and misery of our Condition, in itself considered; we may the better instruct our minds unto a true humiliation, which recommendeth the Prayers of the Saints unto God, in Christ.  
3 Thirdly, To bethink us seriously of the things which we aim at, when we go to Pray: For it is no other, then to receive the Spirit of God, the Influences of his Grace, the cheerfulness of Love, and Charity, and true Devotion. In this place, the Devotion of the Apostles may be propounded unto us for example: Who after Christ's ascension, were Assembled together in an upper Chamber, continuing 
Act. 1. 13. 14.  there in Prayer and supplication, expecting the coming down of the holy Ghost. For we also must know, how to dispose ourselves to receive the same Spirit, though we cannot have it in so great a measure of perfection, as was poured upon them.  
Likewise the examples of the Hydropical, and Leper, in the Gospel teach us, with what spirit we are to present ourselves before the face of God.  
The Hydropical person, standeth before Christ with great 
Luk. 14 2.  reverence, expecting the cure of his Hydropisie: and it was cured.  
The Leper beseecheth Christ, kneeling down unto him, and saying: If thou wilt, thou canst make me clean. 
Matt. 8. ●●. Mar. 1. 4● Luk 5. 12.  In like manner the Soul, being thus prepared unto Prayer, by confessing the Hydropisie, and Leprosy thereof, and craving pardon for the same, in Christ's Merits, which is the only cure of our Souls Maladies; we may be bold to say that Psalm of David: I lift up mine eyes to 
Psal. 123.  thee, who dwellest in the Heavens. etc. unto the end thereof; for it doth marvelously kindle and inflame the zeal of our Dovotion, by way of a comparison there mentioned, showing the certainty of God's help, and present aid, when all other means fail, in all our troubles, and upon all occasions; if we call upon him for it, with David's spirit.  
Now, to stir up our minds the more seriously to this holy exercise of Prayer, it shall be much available, the night preceding, before we go to sleep, to be resolutely purposed, to do the said Exercise the next morning; and with this thought, and resolution, to take our sleep, imitating therein, the practice of those well aduized Negotiators, who having many affairs to busy themselves in the day following, are wont, over night well to consider of them. Even so aught Man to come unto Prayer, with a godly premeditation, of that he will entreat God for; and so to recommend himself, and his cause, (being first well perpensed, and weighed,) unto God from day to day: Having always this care, that no sooner awake out of sleep in the morning, but he is to recall presently to mind, that Godly premeditated resolution for Prayer, in manner and sort, as the night before he had purposed to do: Because, at the very instant, when he shall awake, the Soul stands so disposed, as what thought soever first offereth itself, the same is settled in such manner, and so mightily prevaileth, as it is hardly removed thereout, to give place to any other. Therefore the first occasion is necessarily to be apprehended, and taken hold of. God, that Father of light, the only sole beneficent giver of all true understanding, grant unto us the graceful illumination of his Spirit, that we do at all times take a true account of our sins, knowing that he must necessarily be our Confessor, from whom we can hide nothing.  
And because of the greatness of his Majesty, which of right striketh a reverence into our souls, be it by the indulgence of his benign favour, that we do with due reverence in great humility, accord unto him, as often as we shall present ourselves by Prayer before his Throne; craving then a reformation of our Thoughts, Wills, and Faculties of the Soul, for, and in respect chief, of a true & godly devotion; that so at all times our Prayers may be heard, and we relieved in Christ jesus. Amen.  

The Natures, Virtue, and Quality, of Prayer.  
PRayer must be form and fashioned of Charity; for without it, no Virtue hath either form, or life, or merit, or valour before God; for as much as, Charity is, as it were the form, not only of Faith, but also of Prayer, etc. According to which signification, Prayer, after a sort, may diversly be defined, to be the Spiritual work in the Body; the Rational Soul, drawing near unto God, to whom it is subjecteth, in all humility. The standing of the Soul in the presence of God: The speech that uttereth our conceits in the ears of God: The sweet cry, and loud sound in the understanding of the Heart: The estranging of the Mind and Senses, from all other bodily works, when that is in action: The full, and whole employment of all the faculties of the Body: The forgetfulness, or rather the denial of itself, and all other Creatures: The Haven of a straggling and wandering Spirit: The presentment of itself in the sight of the judge: The sentencing the Writ of Condemnation against itself: The distrust and diffidence in it own works: The judgement preceding that judgement of the great judge: The true Glass of the Soul: The most clear Light of the intellectual Mind: The invisible Light, through things invisible: The Shadow obfuscating the savours of our Lusts and Concupiscence: The Resignation of itself into the hands of God; And so loving no one thing more entirely, then to execute and fulfil his most blessed william.  
Let Prayer then be the elevation of our Hearts unto God; by which, as it were mediating, we approach near unto him, and with him do the same thing.  
Prayer, causeth the Soul to ascend, and lift itself up even above itself, & above all other Creatures, & to be conjoined to God, & to be plunged into that immense and deep Sea of all swavitie and love; and so to receive God, when he cometh unto it as a most kind Neighbour, to lodge him within itself, as in his holy Temple, there to possess him, love him, and enjoy him.  
Prayer, is the placing of the Soul in God's presence; and the placing of God before it; God beholding the Soul with the eye of Mercy; and the Soul looking upon God with the eye of Humility: the which sight of the Soul, is of greater virtue, and more operative, than all those aspects of the Stars and Plane●● in Heaven.  
Prayer, is a certain spiritual Chair, in, which the Soul sitteth at the feet of God, hearkening to his Doctrine, receiving the influences of his Mercy, and saying with the Spouse in the Canticles: My soul is awakened, as soon as it heard the voice of his Lover. There doth God inflame the S●ule with his Love, and anoint it with his Grace: and being thus elevated, it doth contemplate in God; and in contemplating, doth love him; by loving, doth taste him; by tasting, relieth wholly on him: and by this means, hath all the glory and content, that is to be had in this present World. Insomuch as Prayer, is the Food of the Soul; the embracing▪ of God with delight; the holy Kiss of Peace between the Bridegroom and the Bride; the spiritual Sabboath in which God delighteth himself with her; the place of Solace upon the Mount Libanus, where the true Solomon sports himself with the Sons of Men; the wholesome Salve and Cure of all our offences day by day; the most clear Glass, in which God is beheld, and Man known, with all his imperfections and miseries.  
Prayer, is the daily practice of all Virtues, the Mortification of all Sensuality, and the fountain of all good Desires, and godly Purposes.  
It is a since●re Milk, of our Infancy and new coming unto Christ: the solid Meat, of our growing up in him; the Haven of them that are in dangers, and the strengthener of all such, as have gotten the victory and triumph over Sin: and so Prayer, may be said to be, the Physic of the sick diseased Sinner, the Consolation of the Distressed, the Strength of the Weak, the Remedy and Salve of Sinners, the Delight of the Just, the Aid of the Lining, the common Succour and Relief for all the Christians, that have Faith settled in Christ only. And to conclude, Prayer, is the Real Gate by which, and through which, entrance is made unto God: the first Fruits of a future Glory; the Mansion, which containeth in itself all Sweetness, delighting the taste of Faith: the Ladder, much like that which jacob saw, which reached from the Earth up to Heaven, by 
Gen. 28. ●2.  which, the Angels of God ascend and descend, ministering unto us from him.   

Places of Scripture for Prayer.  
YOu that remember the Lord, hold not your peace, and cease 
Esa. 6●. 6.  not at any time to call upon him.  
Watch always, continuing in Prayer, that you may be thought 
Luk. 21. 36.  worthy to escape all those evils, which are to come to pass, etc. that ye may stand before the Son of Man.  
Take heed, watch and Pray: for you know not when the day of 
Mar. 13. 33.  the Lord will come.  
Be careful for no worldy thing: but in all things present your 
Phil 4. 6.  Requests unto God, in Prayer and Supplication, with giving of thanks.  
Continued in Prayer, and watch in the same, with thanks giving. 
Collo. 4. 2.   

1 I exhort, that first of all, Supplications, Prayers, Intercessions, 
1. Tim. 2. 1. vers. 2.   
2 and giving of Thanks, be made for all men. 2. For Kings, and for all as are in Authority; that we may live a quiet▪  
3 and peaceable life, in all godliness and honesty. 3. For this 
vers. 3. vers. 8.   
4 is good and acceptable in the sight of God our Saviour. 4. I will that men Pray every where, lifting up pure hands, without wrath, or doubting.   
A Widow in deed, trusteth in God, and continueth in Supplications, 
1. Tim. 5. 5.  and Prayers, night and day.  
Before thou Prayest, prepare thyself, and be not as one that 
Ecclesia. 18. 22.  tempteth God.   

Testimonies of certain Fathers of the Church, commendatory of Prayer.  
SAint Chrisostome, in a Treatise, wherein he showeth, how that Prayer is the beginning and cause, of great good to Man, etc. saith:  
What thing can be more Just, more Beautiful and Pleasant, more Holy, more full of Wisdom, than the Mind and Soul, that communeth with God? For if they, who customably have conference of speech with Wise men, yea but some little time, become themselves Wise; What shall we account of them, which continually common with God by Prayer? O how great is the Wisdom, Virtue, Prudence, Goodness, Temperance, and Conformity of Manners, that the study of Prayer brings with it? Therefore he was nothing deceived, who said: That Prayer was the cause of all Virtues: and that none of those things, which are necessary for the obtaining of true Piety, can have entrance into a Soul, which altogether rejecteth Prayer. Yea, as a City without Walls and Fences, lieth open to be taken easily of the Enemy: Even so that Soul that is not strengthened with Prayer, is very soon overcome of the Devil, and filled full of sin.  
Again he saith: See what it is to take Fish out of the Water; the same it is to remove Man from Prayer.   

S. Basill speaking of Prayer under the name of Psalms, sayeth thus▪  
Psalms, that is Prayers, chase away Devils; entertain Angels: Are the Bucklers against the fears in the Night; the Repose and Rest from the Travels of the Day; the Safeguard of Boys, the Ornament of Young men, the Comfort and Consolation of Old age, the Beauty of Women.  
Psalms, that is, Prayers, 'cause the Deserts to be inhabited; and to live in Cities with sobriety; and are the A. B. C. of young Novices, the Spurs of Proficients; the firm ground for convenient and sure footing, to them that aspire unto perfection.  
S. Bernard, saith:  
WHat thing more profitable, than Prayer? Which is a Sacrifice for God, Music for Angels, a Banquet for the Saints, Succour and Aid to them that Pray, a suppling Ointment for the Contrite, a Salve for the Penitent, a Dart against Enemies, a Buckler of defence for travailers.  
And again, there is no one thing, that is more sweetly felt in this life; nor that more cheerfully is received; nor yet that doth so much withdraw, and alienate the Heart from the love of this World; nor that so strengtheneth the Soul against Temptations; nor that so stirreth up and encourageth Man unto all good Works, as the grace of Contemplation, even that we call, Prayer.  
S. Laurence justinian, saith:  
BY the exercise of Prayer, the Soul is purged from sin; Charity and Love, is nourished; Faith is illuminated, Hope is fortified, the Spirit of man is cheered up, & comforted; the Bowels are settled to rest, the Heart is in peace, the Truth discovered, Temptation is overcome, and vanquished; Sadness chased away, the Senses renewed; the Faculties of Body and Mind, being first weakened, are recomforted and refreshed; lukewarmness removed, the fury and rage of Vice abated and consumed, the quick, and lively sparks of Heavenly desires are kindled; by which the flame of the love of God, and godly things burneth in us.  
Very great is the excellency of Prayer, and the Privileges thereo fare most singular: for unto it, the Heavens stand always open: To it, the secret knowledge of the hidden Mysteries are revealed: to it, the Ears of God are continually at all times attentive to hear.  
Fire doth soon burn up the Wood that is very dry; And the Print of a Seal, is received and impressed into Wax being soft and pliable, much better and fairer than otherwise: For according to the Philosopher's grounded rule; All causes of what nature soever, do communicate their virtues unto their Subjects, being their apt matter to work upon, according to the disposition they found in them. And surely God, being the universal cause of all goodness, the sole and only Author and giver of all Grace; it must be confessed, according to the reason of the said Rule, that Man shall receive Grace, so long as he shall be disposed thereto. And this being admitted for Truth, it followeth to be also granted, that whosoever considerately looketh into the nature and quality of true Prayer, he shall found it to be no other thing, (doing that is fitting thereto,) but a certain disposition, and a most convenient preparation of the Soul, for Grace. For there doth Man present himself unto God, as to a true Physician, showing and laying open his wounds, and for them requireth Medicine and Cure; alleging for himself the titles of Prerogative, and all the reasons that it hath: which are, The Merits of Christ, and the Mercies of the same true God our Father in Christ: and so confessing on the one side his own great misery; and on the other side also, acknowledging the infiniteness of God's mercy, most humbly craveth pardon and remedy at his Creator's hands.  
To conclude them, I say, that all perfection of a Christian life, occasioned to Man by Grace and Prayer, being so convenient a means for the obtaining the same; it must be granted, that the more it is disposed to Grace, the more he shall receive the same: And so the use of Prayer daily put in practise, the riches of Grace shall increase accordingly, and by consequence, all perfection of Virtue.   

Of the Impediments, that withdraw our Minds from true Devotion.  

The first Impediment.  
FIrst, our Sins; and of these such specially, as seem in our Eyes but small & trifling Sins, etc. Which the Papists have termed, Venial Sins; that is, sins of so small reckoning with them, as they are of their Nature, accounted therefore to them, easily & of necessity pardonable: In this sense, distinguishing these from Mortal Sins, viz. Sins in quality, killing and condemning us unto death.  
But that Sins in general, whether small or great, are lets and obstacles to all true Devotion, may appear by this, viz. That they cool in us the heat of Love and Christian Charity; and so in consequent, all Devotion: For where Charity is cold, there cannot Devotion be fervent and profitably working to our good: for, Faith is clean abandoned; without which, It is impossible to 
Heb. 11. 6.  please God. Therefore let us take heed that we do not secure our thoughts, in acting those small Sins, which we least account of: For, these soonest do deceive and kill our Souls, being by custom made familiar; and so by degrees acquainting us with the greatest, making a very ready step unto Perdition; as saith the Son of Syrach: He that despiseth small things, shall fall by 
Eccle. 19 1.  little and little.  
Remedy.  
Take heed, that Sin, reign not in your mortal Bodies, 
1 Rom. 6. 12.  to obey it, in the lusts thereof.   

The Second Impediment.  
SEcondly, the Compunction, and the Sting of Conscience for our Sins, being too much indulged of us. For this kind of Remorse, is like a Worm that gnaweth our Conscienses filling our Souls with Fears and Despairs; representing unto us continually, the Anger of God for Sin, and so the Punishment due for the same.  
This breedeth in time, that Gaul of bitterness, which S. Peter found to be in Simon; Forbidden in Deut. where 
Act. 8. 23. Deut. 29. 18.  God will not, There should be any root among his people, that bringeth forth Gaul and Wormwood: meaning thereby, Sins, that bringeth forth bitter fruits of utter Perdition, and Destruction.  
And S. Paul writing to the Corinthians, for the Adulteter, 
2. Cor. 2. 1.  who was first given over to Satan; but upon repentance, was to be admitted again as a Brother, willed 
verse 7.  them to Forgive, and comfort him, lest (saith S. Paul) he should be swallowed up, with overmuch heaviness.  
These Allegations, aught to be unto us, Documents, that in any wise we indulge not, that indiscreet, and needless sorrow, which may surcharge our Souls, with a superfluous anguish of a dulling Heaviness, & plunge us into the Pit of a confounding Despair.  
Remedy.  
Godly Sorrow, causeth Repentance unto Salvation, working in us the clearing of ourselves, in ask God forgiveness: Indignation against ourselves, for offending so merciful a Father: A desire, to amend our Lives. And a zeal, to serve God with a true Devotion.   

The Third Impediment.  
THirdly, Seekeing Delight and Content in sensual consolations, (for therein wholly we are adverse and opposite, unto the love and taste of Spiritual Consolations; and so consequently hinder and let Devotion:) For, as Christ saith of his coming into the world, that it was for the Unjust sake, to call them unto repentance; (for these had need of the Physician, and not the Righteous.) So it may be said, that God sendeth not now his Holy Spirit (which is the Comforter,) unto them that joy vainly in Worldly Comfort, but unto the Afflicted in Spirit: For, Wine, (saith Solomon) is to be ministered unto such, as live in the bitterness of the Heart.  
This Divine and Godly Consolation is most sweet, and given to none, but such as love it, and seek after it. It is likened unto a chaste Woman, who deserveth to be loved alone, and admitteth no copartners in her Husband's love. So is it in the love of Godly, and Celestial things, which minister true Consolation to the Soul: for it will by no means, couple and associate to it, the vain and fruitless Comforts, which men seek in Worldly things.  
God is a zealous lover of our Souls: and therefore will admit no thing in them, that may breed delight, contrary and repugnant to his.  
Remedy.  
Therefore say with David: My Soul will not be comforted, nor joy in Earthly things: But pleaseth itself in God, and delighteth itself in the remembrance of him. And so forsake all, to obtain all: for he shall found all things in the Lord, that forsaketh all for the love of him, who is all in all, unto all.   

The Fourth Impediment.  
FOurthly, The overmuch Caring, for the things of this World: An impediment differencing from the former, in it own Nature; and yet combining with it against Devotion: As is noted by our Saviour, in the Parable of the Seed that fell among the Thorns, to which they are both likened, in the Gospel of S. Mark, saying: The Cares of this world; the deceitfulness 
Mark. 4. 19  of Riches, and the Lusts of other things; which S. Luke calleth, Voluptuous living; and so agreeing with him, concludeth 
Luk. 8. 14.  as he doth: that by these two impediments, the Word is made unfruitful. Can there be then any Devotion, where God his Word is not rooted? No more this Seed, sown among Thorns, where it can have no Root, nor bring forth Fruit to the Sour.  
Against this corrupt worldly Affection, which like a canker fretteth the Soul, with a continual grief, occasioned through choking cares, is that Sermon of Christ in Matthew, where he saith: Be not careful for 
Matt. 6. 25.  yourself, etc. Showing it to be both vain and idle. For, Who can add one Cubit to his stature, by taking thought? And 
Luk. 12. 25.  also mere paganical, joined with a Distrust in God's Providence: for, The Gentiles, and people of the Word, who 
ver. 30.  knew not God, seek after these things, saith Christ Forbidding his Children in them, to care for to Morrow, or to set their thoughts upon such transitory matters, as hinder Devotion, and serving of God.  
Remedy.  
Cast thy Burden upon the Lord, and he shall nourish thee. Tell me, was any ever confounded, that trusted in the Lord? 
Psal. 55. 22. Eccle 2. 11.   
Who hath continued in his fear, and was forsake●? I have been young, and now am old; yet I saw never the Righteous 
Psal. 37. 25.  forsaken, nor his seed begging their Bread.  
Seek the Kingdom of God, and the Righteousness thereof, 
Matt. 6. 33.  and all these things shall be ministered unto you.   

The Fift Impediment.  
FIftly, Much Busying and overtoyling the Body, with daily Labours about worldly matters; and wearying the Mind with continual Study, and Contemplation: These be means to withdraw our Minds from Devotion, which we aught specially to care for, as Christ well noteth in Martha, and Marie her sister. Martha was 
Luk. 10. 41.  troubled about many things; and was reproved of Christ: For by this she forgot to hear him preaching God his word; which Marie harkened unto with great attention, and was commended: For, She had chosen the better part, that shall not be taken from her. 
vers. 42.   
By these, we are admonished, so to busy ourselves in worldly affairs, as that we kill not the spirit of Devotion, and wholly reject the necessary use thereof; making ourselves thereby, unworthy of God's grace, when he calleth us, To taste of his Supper, and, to eat with him at his Table. So did those three sorts of Guests in S. Luke: Who alleged excuses to keep away from 
Luk. 14. 18, 19, 20.  that great Supper, and were rejected accordingly.  
He that will Consecrated himself unto Spiritual devotion, & the Service of God must cast from him all Worldly affections and desires, which are cherished through the affairs of the World. How can he get Wisdom, (saith 
Eccle. 38. 25  the Son of Syrach,) that holdeth the Plough? etc.  
Remedy.  
A man cometh unto Wisdom, by using well his vacant time: for he that ceaseth from his Labour, may come by Wisdom. 
Eccl. 38. 44.   
Disburden yourselves of Business; and know that I am the Lord, saith David.   

The sixth Impediment.  
Sixthly, Curiosity: A great enemy unto Devotion sundry ways: For it manifesteth itself after three divers sorts. The one kind of Curiosity is, to have a desire to understand other men's matters; and so is always searching & prying into the lives and actions of others; themselves having idle & wandering thoughts, to the prejudicing the peace of the Conscience; without which there is no true Devotion.  
another kind of Curiosity, is the understanding part of the mind, which through a desire only, to be wise in humane things, spend time wholly in reading profane Books, some, merely vain, & unprofitable, not caring to benefit themselves, in the knowledge of Wisdom, but only to seek after acquaint and choice words, neglecting matter; which is not carried in the elegancy of Speech. This is the Curiosity which S. Paul seemeth 
1 Cor. 1. 17. & 2 ver. 1. 1. Tim. 1. 4. 2. Tim. 2. 16. Titus. 1. 14. & 3. 9  to condemn, in his first Epistle to the Corin. Of this may that be said, which the Son of Sirach speaketh. That they have a heart, as it were a fine Boulter, which sendeth forth the flower of Wheat, and retaineth only the Chaff and Bran. And this is to love words, for the words sake, and not for the matter.  
another kind of Curiosity, is a Disordinate care and desire that some have of their things; whether Apparel, Books, or any household ornaments, that they be well wrought, finely polished, acquaint and sightly: For if their humours be displeased therewith, they are caused to spend much time, in ordering, framing, and fashioning them a new. A special impediment unto Devotion, which requireth always the mind freed from all incumbraunces. By these the Devil doth powerfully seduce the minds of all sorts of men, aswell the Clergy, as the Lay people; whom we daily see very superstitiously curious in Apparel, diet, Buildings, and all manner of Ornaments, delights, and pleasures, that humour the Senses outwardly, & breed them content.  
But in the mean time, where is the decking, trimming, and beautifying of the Soul, which aught to be most precious? And is it not then apparent, that Devotion is much prejudiced and hindered, by such means?  
Remedy.  
Let us, which are of the day, that is, lightened by the Gospel unto all truth,) be sober; putting on the breastplate of Faith, and Love, and the hope of Salvation for an Helmet. 
1. Thess. 5. 8.   
Be sober, and watch; for the Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. 
1. Pet. 5. 8.    

The Seventh Impediment.  
Seventhly, deliciousness of Diet and Banqueting, among all Impediments by which Devotion to Prayer, and serving of God, is impeached; yea altogether prejudiced, this especially is mere contradictory to this kind of exercise: For, by no means, will the Spirit of God have that Body that is daily engrossed with pampering Belly-cheer, to be a Temple for him to reside and devil in. And in deed, how unfit such a Body is for Spiritual & Ghoastly motions, every one given to much feeding, may witness to himself, were no reasons otherwise to be alleged for proof thereof: But the Reasons are direct, and many. For first, that Animal faculty in Man, which is by Nature designed to concoction, & digestion of Meat, for the nourishing of the Body, is most of all busied of necessity therein, occasioned by the excess of Feeding and Drinking: for which cause, the Body is become heavy for the time, and so the virtue of the rational Mind is made very unfit for any good studies and employment. Again, the fumes and vapour of those Meats and Drinks, which have surcharged the Body, mount up to the Brain, in which the power and virtue operative, for the work of contemplation, hath his seat; and like to overshadowing Clouds, obfuscate and darken it; by which means, the operation of the Brains faculty, is greatly hindered, and by consequence, the virtue of the Understanding part that serveth thereto, is dulled and much weakened: Hereupon it is said, That a Belly stuffed with Meats and Drinks, engendereth no quickness of wit: a gross Body, a gross Understanding. Lastly, do we not see, that through overmuch Feeding and Drinking, the Heart of Man, is solicited and invited unto vain, yea profane things? As, Idle talk, rebaldrie, immodest gesture, scoffing, scurrility, 
Eccl. 31. 29  brawlings, scoldings, diminishing of strength, contention and strife; yea, and many times, much cursing. Wine is a mocker, and strong Drink is raging, saith Solomon. In which 
Prou. 20. 1.  sense, he speaketh in an other place thus To whom is woe? To whom is sorrow? To whom is strife? To whom is murmuring? 
Prou. 23. 29.  To whom are words without cause? To whom is redness of the eyes? Even to them that tarry ●ong at the Wine, etc. And therefore his counsel is good: Not to company with Wine bibbers, 
vers. 21.  and gluttanous devowrers of Flesh. It seemed that job had conceited an aminous fear of some ill event that might happen to his Sons, Banqueting one with an other in their Houses: For he had this thought; It may be, my 
job. 1. 5.  Sons have sinned, and blasphemed God, in their hearts; and for that cause, sent and sanctified them, offering Burnt offerings, according to the number of them: And indeed the effects of inordinate Feasting, and delicious Banqueting, are strange, Sodomy, and presaging evil. viz. Many enormous Vices, accompanied with great danger, and disastrous preiudices, not only to all Virtue, but even to the life of both Body and Soul. And can it then be imagined, that Men, who make their Belly a God, are at any time capable of such Spiritual thoughts, as are fit to be addressed upward, unto the service of the very true GOD in Heaven? Not: for, the Godly zeal of Dovotion, and the delicacy of Meats and Drinks, are incompatible, working by contrary means, contrary effects: the one, unto life; the other, unto destruction.  
To conclude, I say, That as Fire can neither be kindled, nor have any nourishing for continuance by Fuel that is very green and moist: So the Mind of man, which is said to follow the temperature of the Body, can have neither disposition to begin, nor vigour of strength to perform and continued the works of Godly contemplations, and devotions; The faculty thereof, being by daily overmuch feeding and drinking, dulled and weakened, yea in a manner, as seeming to be extinguished.  
Remedy.  
LEt us by Fasting, subdue our bodies unto the Souls hests, & rule, that at all times it may be obsequious and ready to execute the will thereof, in these necessary functions of piety and godliness. It is the counsel of the Son of Syrach in these words, Be 
Eccl. 37. 8.  not greedy in all delights, and be not too hasty upon meats.  
And in S. Luke, our saviour Christ adviseth, thus. Take 
Luk. 21. 34.  heed to yourselves, lest at any time, your hearts be oppressed with surfeiting and drunkenness. etc.  
Likewise S. Paul in the Epistle to the Romans, mentioning 
Rom. 13. 13. 14.  Gluttony and Drunkenness, warneth us to take no thought for the flesh to fulfil the lusts thereof.  
And by these words, what manner of Fast is meant may be understood in the contrary. For to minister unto our bodies, food sufficient & requisite for the health and strength thereof, is both necessary & godly. Therefore measureable Feeding, is allowed; by which that kind of Fast, upon occasion more easily performed, which is to be joined with Prayer and Devotion; And so commanded in the Scripture.  
This by an other name is termed Abstinence and temperancy, viz. A forbearance from indulging the lusts of of the flesh. This we read in many places of the Scripture, to have been much practised of the Saints of God.  
So Daniel prayed with Fasting, for the deliverance of 
Dan. 9 3.  the people out of Banishment.  
David Fasted, when he prayed to God, for his Child's 
2. Sam. 12. 16.  Life.  
Confession of Sin, and reading in the book of the 
Nehe. 9 1, 2, 3.  Law, are conjoined with Prayer and Fasting.  
Again, Ester, to deliver the Jews, from the great danger, 
Ester. 4. 16.  intended against them by Haman, Fasted and Prayed three days and three nights.  
To come to the new Testament, S. Luke telleth of 
Luke. 2. 37.  Anna the Prophetess, a Widow of 84. Years, to have served God in the Temple, with Fasting and Prayers,  
In the Acts of the Apostles, where Paul & Barnabas 
Act. 13. 23.  were called to preach the Gospel, by imposition of hands.  
Again, at the election, and ordaining of Elderes in the Churches of Antioch, Listra, and Iconium, Prayers 
Act. 14. 23.  with Fasting were used of the Apostles.  
And Christ testifieth, in Matthew. That lunatic 
Matt. 17. 21  Devils, cannot be expelled out of any possessed with them, but by Prayer and Fasting.  
These examples show the necessity of Fasting, in regard of the great help it ministereth unto a Christian true devotion, for it advanceth it always in our Prayers unto God.  
These be the Impediments and abstacles in chief, (though many others may be alleged) & these adverse unto true and Godly meditations, and devout spiritual exercises of Faith; through which, man is diverted and withdrawn from that Christian service which he is bound to perform unto God by Prayer; unadvisedly neglected of him, and sometimes prejudicially rejected, to the hurt of his own Soul.  
God of his mercy remove them, from out the heart of every true Christian; That all agreeing in the sincere profession of piety, may wholly be devoated, to the sanctifying of his most holy name in Christ.   
Amen.   

Of the Nature and Effects of true Zeal and Devotion.  
TRue Zeal and Devotion, is the chiefest good as being that Virtue, which doth awaken and rouse our dull spirits, out of the drowsy sleeps of sin; and keepeth them vigilant, to attend upon all other spiritual virtues, meet for the spiritual man, who only seeketh those things, that are appertaining unto godliness: For by it, he is made quick & lively, unto all good works. Yea, wheresoever true Devotion is, there are adjoined to it, these excellent virtues, Meditation, Prayer, Contemplation, Comfort of the Spirit; The love of God (acting always spiritually to his glory,) the continual study of heavenly Wisdom, which is the lovely knowledge of God, so greatly commended in the Scriptures. 
Prove. 8. 9 Luck 1. 77. joh. 17. 3. 1. Cor. 2. 7.   
Devotion then, being so great a good, it must needs seem worthy man's whole endeavour, and employment of wit, and all the faculties coadiwant aiders thereunto.  
But the difficulties of obtaining it, are occasioned many ways, as in that which followeth may appear, all seeming to branch out of Three special Roots: 1. The general corruption of Nature, through original sin. 2. The ill custom of suffering the imaginations of our hearts, to run into all sorts of vain & idle thoughts, which distracted the mind into a thousand parts, irresolutely to wander and straggle from holy exercises of Godliness. 3. The Malice of the Devil, who envying the state of our Salvation in Christ, procureth all means to hinder Devotion in Prayer, which should always bring pure hands, lifted up unto God; as being fully, and steadfastly settled in him.  
But forasmuch as the Grace of God is more powerful to our good, than all these are to our prejudice; Let us oppose it against them, craving at God's hands the assistance thereof in Christ, against evil, and the furtherance of it, for our proceeding in all goodness. To this purpose are the advertizementes that follow, manifesting the helps, for the obtaining of true Devotion.   

Helps to further true Devotion, being advisedly considered and followed.  

THe first, is an earnect and unfeigned desire and love unto 
Prove. 2. 4.  Wisdom: For he that seeketh her, as Silver; and searcheth for her as Treasure, shall understand the fear of the Lord, and found the knowledge of God, which leadeth us into every good path, preserving the ways of God his Saints, as it is in the Proverbs of Solomon, who therefore saith in his book of Wisdom: I prayed, and understanding 
Wisd. 7. 7.  was given me; I called, and the Spirit of Wisdom came upon me.  
And why did Solomon thus affect her? Because as he there sayeth, All good things came to me together with 
Wisd. 7. 11.  her: Agreeable to the speech of Christ in the Gospel. Seek first the Kingdom of God, and all things shallbe ministered 
Matth 6. 33.  unto you.  
But how are we to seek the Kingdom of God, & the righteousness thereof? Can it be by any other means, then by calling after Knowledge, and crying for Understanding? And can this be done of any, whose zeal to God ward, 
Prou. 2. 3.  is cold, and his Devotion misled and sequestered, by idle extravagant thought, or otherwise seduced from the exercise of Prayer: for such leave the ways of Righteousness, to walk in the ways of Darkness; and therefore will never 
〈◊〉 3.  have Devotion, because they are devoid of this Godly knowledge following crooked ways, & ar● lewd in their paths. 
Prove. 2. 15.  Let us enter into a true conceit of this matter in question, by examining it, after the sense of common reason. Tell me then, is not some end, as a small-cause, propounded to every one that intendeth an Action, in moral or civil matters, before he go about the same? And is not the love and desire of obtaining the said end, the first Motive and chief cause that induceth that will, and encourageth the powers of the mind unto Action? Yea, and in such sort inciteth & forceth them, as that the greater the Love and desire is unto the end, the more earnest are the thoughts, & the pains more industrious to obtain the same. What needs any illustration hereof by examples; of which common life is full? Conquest, Fame, Honour, Riches, Beauty, Pleasures, are the ends, to which the Captain in War; the Ambitious person, in time of peace; The Usurer; the amorous Lover; The voluptuous and licentious Rioter, do address their actions, and to obtain those ends, omit no means destinated for the same. And shall not the Conquest over Sin, and the World; the honour of a celestial Crown, the riches of Gods infinite Goodness, the beauty of the heavenly Wisdom, the pleasures and joys of eternal Bliss, the consolation of the holy Ghost, the food of the Angels, the peace and true liberty of a christian Conscience; (all which are the ends, at which this godly zeal, and sanctified Devotion doth aim) incite, stir up, and fully and resolutely enforce, and put forward in us, a desire & love, to obtain, enjoy, and practise the same? Wisdom is better than precious 
Prove. 8. 11.  Stones; and all Pleasures are not to be compared unto her. Who so setteth his whole affection on it, shall taste the fruits 
Galla 4. 18.  thereof, and so be satisfied, both with profit & pleasure It is a good thing, to love always earnestly, in a good thing. 
Titus. 2. 14.  And to whom doth it appertain to be zealous of good works, but unto us, for whom God gave himself, to redeem us from all iniquity, and to purge us, to be a peculiar people unto himself.  
I conclude with Solomon: Blessed is the man that heareth 
Prou. 8. 34.  me, (even Wisdom) watching daily at my Gates, and giving attendance at the Posts of my Doors: For he that findeth me, findeth life, and shall obtain favour of the Lord.  
Lord, thou hast made Man for thy Glory; grant him zealous Devotion, to set forth the same in Christ.  
Amen.   

Of Courage, Perseverance, and Diligence.  
THe next coadiwant cause of Devotian, is this, as appropriate in a manner, and necessarily subsequent to the former: For, what is the Love and desire to any good thing, that is not strengthened, and Encouraged with a Resolution to undertake it and continued with strict Diligence, to go through with it. And by reason of many intercurrent difficulties in the functions of this true devotion, which do commonly avert the minds and endeavours of men from it, aught these virtues, to be the rather required.  
There be two Faculties, which Nature out of his provident care for man's good, hath conferred upon him: One, is called the Concupiscible faculty, by which the Mind worketh, unto a desire of that which seemeth convenient for the preservation of either the whole kind, or some particular and singular dependency on it The other is termed the Irascible faculty, by which, a sight and contention is maintained against all impediments that hinder the said Desire. Both these have their application & use, in the ordering, guiding, & governing of this our spiritual life. For, first the mind is to be inflamed and kindled, with an earnest Desire, to seek after that great and special good, to be obtained and achieved, as already hath been spoken. The next is virtue, of a generous Resolution to encounter all difficulties, that shall interpose themselves to be obstacles in the cause of this godly Action. For what can a poor, solitary and bore Desire to any thing effect of itself, that willeth no longer, than it hath in consideration the beauty of Virtue, by which it was first alured and enticed to Will? No sooner are difficulties represented to it, in that it first liked, but presently willingness is abated, in that it wanteth courage, and so the obtaining of the said Virtue, is given over and neglected. Therefore Desire, and a persevering Diligence, must be associated & conjoined together in this spiritual work of Devotion Solomon attributeth 
Prou. 14 4.  Much increase to the strength of an Ox, for, where no Oxen are, the Crib is empty; meaning, that without Labour and pains taking, & a continuance in it, no profit can arise to man, out of any thing he taketh in hand.  
To this purpose is it said, that all Virtues, are as Widows which have no Husbands: that is, no helpers and aiders, if they are destituted of Courage and Patience. For which cause, let us shake off Faintness and slothful Security, and arm our Minds with a strong and sound Purpose, to entertain this good work, and not to leave off, till we have with our pains, come to the perfection thereof; Craving yet with great humility, the assistance of God's grace, for the furthering of so good a purpose begun in his name.  
And for thy name's sake O Lord, let a godly resolution corresponding the true zeal of devotion, attend always thy children.  
Amen.   

3. The watchful Guard, and Custody, of the Heart and Soul.  
THis, as the most speatiall and sovereign, among all the Habilyments of aiding faculties, furthering true Zeal and Devotion, is of all other, very heedfully to be cared for. We see, that no kind of musical Instrument can sound pleasingly to the Ear, that is not well tuned & accommodated, for the concord's of the musical notes to be sounded by it. And so is it with the heart of man, which, being the principal Instrument for heavenly Music, must of necessity be addressed unto concord's, for sounding forth the Celestial tunes of Angelical notes, such as are sung by the Angels 
Apoca. 5. 13.  in the apocalypse: Praise, and Honour, and Glory, and Power, be unto him that sitteth upon the Throne, and unto the Lamb for evermore. I am here put in mind of the saying which I have heard spoken; that, not the Voice, but the Devotion; not Musical strings, but the Heart's music; not Loud cries, but the sound of loves affection, maketh the Melody in the ear of God. It is the Heart only, that God requireth of us; It is our Heart then, that we must give unto him; So commanded in Duteronomie. Thou 
Deut. ●. 5.  shalt love the Lord thy God with all thy Heart, with all thy Soul, and with all thy might. For, in our Hearts hath God himself written his Law: and hath made them his Temples for the delight he hath to devil in them, with us: Wherefore, 
Hebr. 8. 10.  Keep thy Heart with all diligence; For from thence cometh Life, saith Solomon; Because, as it is disposed to good, or 
Prove. 4. 23  evil, even accordingly is the whole course of the life.  
And we are by this reason also, to attend with a vigilant eye, over the Guard of our hearts, for that the delicacy, and weakness of the Heart, is such as it receiveth quickly Corruption, & soon decayeth, & falleth into ruin. Hardly and with much pains of Study, is it conformed unto reason; and very easily, yea, in the twinkling of the eye, even by the lightest toying allurements, is it drawn from it, & forgetteth itself, thereby hindering all good motions, to Zeal and Devotion. The sight of the eye, is blemished often times, by a small moat fallen into it; and a clear Looking-glass is stained with the breath of a man. And do we not think, that the Eye of the Mind, and the purity of the Heart, is easily obscured, with the lest vanity? I say then with Solomon. Keep thy heart with all diligence, for else, how shall we speak unto our 
Prove. 4. 23.  selves in Psalms and Hymns? How shall we sing spiritual songs, to make melody unto the Lord, as Paul willeth. 
Ephes. 5. 19   
There be two things, which being overmastered of Reason, & schooled by the holy Ghost, will make greatly for the safeguard of the Heart. First, vain & godless Thoughts: And secondly, disloyal Affections and Passions of the irrational Mind. From these two Mischiefs must the Heart be purged and freed, before the holy Ghost will lodge in it.  
Christ telleth us, that, That which cometh out of man, 
Mark. 7. 20.  defileth the man. And that they are the very same already mentioned, himself there specifieth, saying: For, from within, even out of the Heart of man, proceed evil thoughts, Adulteries, Fornications, Murders, Thefts, Covetousness, wickedness, Deceit. Uncleanness, backbiting, Pride, Foolishness: All these evil things come from within, and defile the man  
The understanding, or intellectual part of the Mind and the Will (which is said to be the fountain and original of man's Actions,) are the two Tables of the rational, and of the irrational mind: To the former, appertains the Thoughts; To the other the William. In these two Tables, is the Image of God to be imprinted: But as a Painter that will delineate the Portraiture of a man, hath care that his Table be fair, Clean, & Neat: And being made apt to receive lineaments in proportion, fashioneth the parts of the Picture, by him to be delineated & amplified therein. So must the Table of our Heart, be cleansed from all viciositie, and spots of dissolute corruption, nourished by evil thoughts, and manifested by unruly passions; Before the wisdom of Heaven can be Imprinted and Engraven in it, by the finger of God; which is the holy Ghost. The eyes of flesh, cannot behold the Stars: And the bueau●y of the Heavens above, when the Air is overshadowed with the dusky mantel of foggy cloudy Mists; No more can the eye of our Soul contemplate and apprehended that eternal bright shining light of God's Wisdom, (which is the true light of the Soul,) when it is dazzled and obscured by the interposition of eclipsing passions, and vain thoughts of the mind.  
To speak then of the truly mortified thoughts of the spiritually regenerated man, they be such, as suffer nothing to break forth from the heart in a passionate ● sumour, nor to issue in speech out of the mouth, but what first is well seasoned with the salt of sobriety, both in the thought conceited, and in the words uttered; and so agreeable to God's spirit; And by special motion thereof doth think, speak, & do accordingly. Whereupon, the true servant of God is never sad, but for that which doth separate him from God; Rejoiceth in nothing, but what advanceth his hopes in God; Admitteth of no chief thought, but what giveth him content in God; Breatheth no other love, fear, desire, and hope, then in God only, and for the love of him only.  
This is that Mortification of the Soul in the Regenerate man, which the Apostle S. Paul termeth, The Cross of our Lord jesus Christ, whereby the world was crucified unto 
●lla. 6. 14  him, and he unto the world.  
In whom soever the Spirit of God worketh this Mortification of the Soul, deadding it to the love of worldly things; and quickening it to the longing desires of Heavenly contemplations, wholly and only fixed above; he abandoneth all outward pomps, and Ceremonies, as one forsaken of himself, to be the true Servant of Christ jesus: which none can be, but such as have sound guarded their Hearts from the contagion of both ●aine Thoughts, and distemperate Passions: Among ●hom are those, who are not se●●ed in a godly Resolution towards the fear of God, which instructeth the Mind ●●to all heavenly Wisdom; but like a Weathercock 〈◊〉 to every Wind, diversely humoured, beyond all sense of Reason; sometimes discontent, sometimes pleased; sometimes dull and heavy; sometimes light and vain; sometimes again devout, and religiously affected; sometimes idle in opinion, and dissolute in Manners: and so attemperating his Reason to the humoursome affection of others, endeavoureth to be like in condition unto all men, forgetting what he is, & aught to be in himself; without stability of Sense, gravity of judgement, weight of understanding, valour and courage of Mind; Light, Faint hearted, easily misled, Unconstant, Mutable upon any occasion, Unstable in all his ways. Let such consider the Chameleon, which God numbereth among the unclean Beasts, conformable to all colour; but not aptly conformed to any in particular: 
Levi. 11 30.  and for that cause, forbidden in the Law.  
And can any wandering minded man, who being unsettled in the truth of Religion, is always doubtful of Gods will; (as variable in opinion, as the Chameleon is changeable in colour,) think, that he can be acceptable to God, or as S. james speaketh, Receive any thing of 
James. 1. 7.  the Lord?  
Wherefore, if any be desirous of that heavenly place, which belongeth to a conscience informed by a sanctified fear unto all puritle, & is a principal mean for obtaining of heavenly Wisdom; Let him fence & guard his Heart, from the annoyance of vain thoughts, and violent Passions.  
And so to conclude this point; Blessed are the pure in 
Matt. 5. 8.  heart, for they shall see God.  
For these be such, as have not lifted up their minds unto Vanity; and therefore shall receive the blessing from the Lord, and righteousness from the God of their salvation; into whose hill they are ascended in all their strengths, and stand firmly settled in his holy place; 
Psal. 24. 5.  Wither God bring us, for his Christ's sake.  
Amen.   

4. Of the guarding of the Senses.  
THe Senses in the body of man, are good helps and furtherances unto Devotion, being trusty and faithful Guarders of the Heart; To which they are appointed, as Porters of a City, to shut out, and let in upon occasion: For which cause, several Guarders are for every singular Sense in particular, and not one in general ●an serve for all, they holding correspondence with the heart in distinct functions, accordingly as they are differenced in the Body, by place and apprehension of several objects: So then, the Sense, which may and do commonly wrong and abuse the Heart's assent, are in chief, Two. viz. The Eye, and the Ear: These must specially have a watch set over them, that is properly belonging to them in several. The gates of these Senses must be locked, & not too open to all occurrent Objects; But unto such as are instructors of the Soul, to the contemplation of only Divine & Celestial things. The Eye therefore, must after a sort be blinded; and the Ear in like manner as it were deadded in deafness; That neither Sight, nor Hearing, do● breed offence unto the Soul. It was said from the Lord unto Ezechi●ll in a parable, that He dwelled in the midst of a rebellious 
Ezech. 12. 2.  house, (meaning the people of Israel.) Because they made no good use, nor received any fruit, of that which they saw with their Eyes, and heard with their Ears. This, by way of application may also be spoken to the heart of man, that It is seated in the midst of a rebellious earthly Tabernacle, which is this our body of corruption; Itself, ill affected, with the pollutions of their Senses disordinate functions, and so by consequence, ill affecting the Heart, forced thereby to see and hear, that is, to understand, what the Eye and Eeare lusteth, and no more; In which Sense & Construction, the Eye seeing, yet seeing not; and the Ear hearing, yet hearing not; Are become Rebels to the Heart, accommodating themselves to the external things only, which hurt, and annoyed the Soul.  
Let then the servant of God have his Heart, as a sound strong fenced wall, which will endure a Battery of assaulting offections, bred & occasioned through the corruption of those Senses; I say, let the Heart be instructed by a sanctified Eye, and a chaste Ear, that they may minister matter for sincere & pure thoughts: For, out of them are engendered, divine Contemplations, and meditations, informing the Heart always, to the knowledge of heavenly Wisdom. Of this kind of Wisdom doth job testify when he said; I made a Covenant with mine 
job. 31. 1.  Eyes; Why then should I think of a Maid? Where note, as is the Eye so is the Thought. And David also, instructed by it, crieth to God in the, spirit, Turn away mine eyes 
Psal. 119. 37  from beholding (or regarding) vanity. Where is to be observed, that which followeth; And quicken me in thy way; 
verse 37. 40.  Again, quicken me in thy righteousness; Because otherwise he could not have been quickened, that is, have had the strength of God his spirit, to abide firmly and constantly in his word, even to the end, as he desired, unless his Eyes were first by God's grace cleared, from the contagion of sinful lust: meaning, in the word Eye, all the other Senses, by an implication: For, the excellency of the Eyesight, being among all Senses, the most noble, and renowned for use in as much as, it both apprehendeth more kinds of things, and also impresseth the more deeply into the Mind, and so the most apt Sense, and friendly to man, for procuring knowledge to the understanding & intellectual part of the Mind; This Sense of Seeing, being then so singular for worth, & so necessary for use, apprehending the magnitude, place, situation, figure, & proportions of all objects, not only in one proper & peculiar, which are collar, but of common likewise obvious unto it, out of which ariseth all knowledge; How great and special aught the care be of Guarding this Sense, and in it the rest, as may appear by this already said? It is in common speech, that the seat of the Heart, is in the Eye of the Body, and it semeeth so approved of Christ in that Parable of the Labourers in his Vineyard, where Christ sayeth to one of the● that murmured at his hire, Is thine Eye evil, because I am good? Noting by his evil Eye, the Maliciousness of his envious Heart. The Fy●, in the Scripture, is called, The Light of the Body: But 
L●k. 11. 34.  what Eye? Even the Single Eye; for this guideth, and leadeth the Body. Then on the contrary, by a good sequel, The evil Eye, must needs be argued, the Darkness of the Body. And what is this Darkness, but an essential deprivation of Light; yea of all Goodness in our Hearts? God knowing this defect of true Light, to be in us naturally, through the contagion of that prime general inherent Corruption, giveth an Item, or Caveat, that we may not do, What seemeth good in our own Eyes: 
Num. 15. 39  For they are evil and dark, blind Guides; and so leading into the Pit of Perdition.  
The Eyes that we guard and keep serviceable for the Hearts devotion, are the Eyes of the Faithful, which S Paul calleth, The Eyes of Understanding: for which he 
Ephe. 1. 17. 18.  prayeth, That they be lightened by the spirit of Wisdom. These Eyes are the Eyes of David, which are ever toward the Lord. 
Psal. 25. 15.  Yea with these Eyes lifted up towards Heaven, did Christ pray in the Gospel. 
john. 11. ●1.   
Whoso hath these Eyes, shall have both Ears to hear, and Hearts to perceive the Word of God, through his mere goodness, giving the same: for it is his only Guist, that we See, Hear, and Understand; as Moses speaketh 
Deut. 29. 4.  in Deuteronomie.  
And what shall we say of the Tongue? for of right it hath a place in this Discourse, being o● right to be reckoned among the Senses; forasmuch as, the faculty of Tasting is seated in a Nerve or Sinew extended upon the Tongue, to discern and judge the similitudes, and differences of Taste.  
The Tongue discovereth the conceit of the heart to be good or evil. It is offensive most commonly, by lavishing out much. Odoriferous, and sweet Waters, standing long in a vessel uncovered, are soon tainted with the Air & loose the virtue of their sweet smelling savours. And surely that pleasant perfuming Ointment of Devotion; (which suppleth the Heart's affection, and maketh it pliant to prayer) is corrupted & made unprofitable for use, when the mouth is opened to the Tongues vain & much Babbling. For in many words, there can 
Prou. 10. 19  not want iniquity, saith Solomon. All desire naturally felicity and happiness; Behold, it is offered and promised unto as many, as will refrain there Tongues from 
1. Pete. 3. 10. Psal. 34. 12. 13.  evil; for they shall have long life, and see good days.  
It is meet therefore and agreeing to Reason, aswell for avoiding hurt, as obteyniug good, that a special regard be had of Guarding the Tongue. S. james calleth 
James. 3. 8. 6.  it, An unruly evil, full of deadly Poison, defiling the whole Body, setting on fire the whole course of Nature. etc.  
This is meant of the Tongues intemperancy; and the remedy for it, is Sobriety, and paucity of words, well ordered, and uttered upon occasion, after the counsel of the Preacher, saying: Be not rash with thy mouth, etc. 
Eccle. 5. 1.  Let thy words be few. It argueth a well seasoned Discretion; for, He that hath Knowledge, spareth his Words; and a 
Prou. 17. 27. 28.  man of Understanding, hath an excellent Spirit: Yea, Even a Fool, when he holdeth his peace, is counted Wise; and he that stoppeth his Lips, is Prudent.  
We have of this matter, the example of that holy Prophetical King David, who witnesseth of himself, saying: I will keep my mouth bridled, that I sin not 
Prou. 39 1.  with my Tongue. This Bridle of David, (which was a discreet and godly refraining from unnecessary and offensive Speech,) must be also the Guard and Lock to our Mouth: And if we be forced to speak at any time, Let us make haste to return with that Dove into the 
Gene. 8. 9  Ark, that we do not perish in the Deluge and Inundation of Words.  
Or otherwise, if, as job speaketh, The Spirit within us 
job. 32. 18  compelleth us to utter matters of Understanding and Knowledge, in this case we are not to forbear, nor yet to be afraid to speak and declare the conceits of our Hearts: For when the Spirit of God shall Put Words in 
Exod. 4. 15.  our Mouths, and be with our Mouths to instruct and guard our Speech, (forasmuch as he gave the Mouth to Man, and his is the Spirit of Truth, Boldness, and Eloquence,) we are not to be silent, because we have a direction by warrant from him, what, & how to speak. This most blessed Spirit sanctify the several functions, and operative virtues of all our Senses, that they being faithful Messengers and Reporters of these foreign things, for Knowledge to our Hearts, we may have Understanding in this Truth, by which we may grow up into a perfect man in Christ jesus.  
Amen.   

5. Of a continual Remembrance, to be had in our minds, of God.  
We shall never fail in the cause of true Devotion, if we have God always in mind, to set him before our eyes, to meditate in his Laws, which will call us continually to a remembrance, of his wisdom, power, infinite goodness, and mercy, thereby still creating in us new Spirits, which worketh unto righteousness in Christ. For, man's heart unreformed by God, is also unapt to do him service, as may be observed in the example of Zerubbabel 
Hag. 1. 14.  and jehoshua; Whose Spirit, and the Spirit of all the remnant of the people, the Prophet sayeth, The Lord stirred up, and then they came, and did the work in the house of the Lord of Host, their God. It was a Zeal that moved Philip to say unto Christ, Lord show us thy Father, and it satisfieth 
john. 14. 8.  us. For who can say, Lord, in this sense, without the Spirit? And who can see him, but must also of necessity think upon him? This will engender holy and sanctified Thoughts in us; This will also preserve them undefiled, and unspotted of Vanity: This will kindle more and more the zealous heat of fervent Prayers, and daily exercise us in them: This (to be short) will lift us up into an height of all Perfection, to Walk in truth, with 
1. king. 2. 4.  all our Hearts, and with all our Souls, before God, as in his sight, all the days of our life. For this, causing the blessed and happy Union of the Spirit with God, will force us to consider, that we see him present in all places with us, to protect us with his Power; to guide and govern us with his Wisdom, to secure and relieve us by his Goodness, to assist us by his Grace and favourable Mercy.  
What great cause have we then, To carry God always in our Eyes, that continually ceaseth not, to carry us in his Arms, to overshadow us under his Wings, to support and hold us up with his Hands, to sustain and bear us up in a manner, with his Feet; to rule and govern us with his providence: In whom; and by whom, we have our life, our moving, and our being; and with it, all things else, for the preservation thereof.  
Let God therefore be a Witness to thy Conscience, of thy whole life; a Companion to thee, in all thy Travails; to him commit and put over thy affairs; to him recommend thyself in all thy dangers; Parle and talk with him, when the time of thy sleep is at night; and awake with him, and to him when thou arisest from sleep. O happy is the man that can say with David, I remembered thee in my Bed; I think upon thee, in the night 
Psal. 63. ●6.  watches. Such a one will omit no occasion of remembering his God and Saviour: nay, he will endeavour to have him always in sight; He will journey with him into 
Matth. 2. 14. Matth. 27 55. 56 joh. 19 4● Luk. 23. 26 27. Maet. 27. 33. 57 unto 62.  Egypt; He will accompany him in Prayer, Into the Garden; He will follow him to the Mount calvary, and not forsake him there.  
At Meat he will take his Sauce, 
a Matt. 27. 34.  to be Christ's Gaul ᵃ and Vinegar: His Cup 
b john. 19 34.  to drink in, the Fountain ᵇ of Blood and Water that issued out of Christ's precious Sides: Going to Bed, 
c Luk. 23. 26.  he will imagine, that his Bed is Christ's holy Cross: ᶜ His Pillow 
d Matt. 27. 29.  or Bolster, Christ's Crown of thorns. ᵈ  
Again, when he putteth his clothes either on or off, appareling, or disroabing himself, He will think, in what ignominy, the Soldiers stripped Christ of his Garments, 
Matth. 27. 28.  and put upon him a Scarlet rob, for a Mock, at the time of his Passion.  
These kinds of Remembrances, will be good Advertisements unto us, for Instructions to a zealous devotion unto Prayer.  
It is a special Grace, and more than a natural Virtue of the Heart of man, granted unto it, by a special favour and goodness of God, (who hath created it of purpose to serve him,) that howsoever the body and the exterior Senses may seem wholly busied in outward affairs of the world, yet the Heart may in a moment, think of his God, and do him secretly an holy service, without let and hindrance to his other business.  
This may seem not unworthy our observation, for it hath matter also for a fit instruction, even in this Discourse. If then We would heedfully consider, the excellency of our Soul, to which it was of God first created; and now by a regeneration and second birth, (as it were newly begotten,) is from above appointed and preordinated, we should be careful in zeal, to sanctify in what we might, those singular Motions of the Mind, wherein consisteth the Souls excellency, easily passing and returning with a wonderful celerity, like to those four Cherubins, which came and returned, as it 
Ezech. 1. 13. 14. 15.  were Lightning & had the appearance of resplendent Lampe●. I say, that our Souls, having this spiritual divine Nature, for quick and speedy motion, never ceasing, and wonderfully comprehending the whole world in a moment, aught to admonish us, of a special use of it in remembering God, from whom we received it of his mere gift, howsoever we are busied: that though sometimes we do slack, as forgetting this duty; yet of a sudden to return unto it, pricked forward with the Spur of Attention, saying with the Prophet: Return unto thy Rest, o my Soul, for the Lord hath been beneficial unto thee. 
Psal. 17. 61.   
This Knowledge of the Souls dexterity in motion, considered advisedly, and a care for the employing it had accordingly, would inestimably benefit us, in the course of our whole life, in guarding our Hearts from vain and idle Thoughts; which is a special help to further us in all godliness. For man hereby carrying always about him the Testimony of his Conscience, to witness of all whatsoever done, or spoken by him, would be forced to walk in a continual fear of the Majesty of God, and so afraid to offend, standing always in his sight, would endeavour to do and speak all things in measure and weight, as were fitting the nature and quality of his Actions and Words, to God's glory. Which he grannt, in Christ, and for Christ.  
Amen.   

6. Of a continual Practising ourselves in good and virtuous exercises.  
IT is not of any great moment and worth, to the instruction of a Christian Soul, only to have the good Motions and Suggestions of godly Thoughts, which notwithstanding are material, and much available to excite and stir up the Will unto Action, (it being the Fountain from whence Action must issue:) But withal. well-doing must of necessity be produced, to manifest the inward affections of the Mind, saith Christ. And it is to this purpose, that the Heart of man, is as his treasure-house: 
Matth. 12. 35. 34.  If it be good, it bringeth forth good things; if it be evil, it bringeth forth evil things: For out of the abundance of the Heart, the Mouth speaketh.  
Neither shall it profit a man, to make a fair show of good and godly Thoughts, by some few good correspondent Actions, unless also he persevere constantly in a continual, and daily practise thereof, to the Acquisition of the Habit of Well doing. When S. James 
James. 2. 18.  speaketh of Faith to be showed out of Works, he doth mean that Faith, which having the quickening and lively heat of Charity from the Spirit, is always stirring and forward unto the Actions of true Christianity, grounded upon the understanding Zeal of a justifying Faith in Christ: And this kind of Faith, cannot at any time cease from acting the works of Piety and Godliness. A very special Remedy to Devotion, is this Continual practising of good, and virtuous Exercises.  
Otherwise, either to purpose, and not to do; or to begin well, and not to go forward in it, is as the common speech hath, To weave and unweave Penelope's Web. Who so are of this idle and unprofitably working humour, they are upon any slight and small occasion, withdrawn easily from this Godly work of holy Meditation and Devotion; and consequently for want thereof, (not enuring themselves to the spiritual exercise of Prayer,) they may be compared to Samson, who when 
judges. 16. 18. 19, 20.  he had those Seven fatal Locks (as I may say,) of his head shaven off by Dalilah, had his strength also presently gone from him, and so was taken prisoner of the Philistims. etc. Which is to be understood, that God forsook and departed from him, for contemning his Ordinance; which was, That he should be as one Separated from the world, and wholly Consecrated to God; and for that cause, the Angel foretold Manoah his wife, that No Razor should 
judg. 13. 5.  come upon his head, because he was appointed A Nazarite unto God from his Mother's womb. Even so is it to those, which accustom not themselves to spiritual Devotion, and Prayer: For being once devoid of these, by sinister occasions of worldly Affairs, or through negligence omitting them, they appear straightways destituted of the Grace of God: And thus left to themselves, are wholly weakened, (The Shield of Faith, which 
Ephes. 6. 16.  is to Quench the fiery darts of the Wicked, being taken from them,) and so become a prey to the Devil; which cannot be withstood, but by the Zeal of a true working Devotion in Prayer, occasioned in us, through the grace of God.  
Therefore it is very expedient, that in this Spiritual exercise of devout serving of God, be used a very strict Constancy, and Resolution, as S. Paul counseleth, saying: Pray always with all manner Prayer and Supplication 
Ephes. 6. 18.  in the Spirit: and watch thereunto, with all perseverance.  
The Celestial Bodies, retain the same course in their motions without change and variableness, which they received by appointment from God at their first creation; because on them doth depend the government of the whole world; which else had long since decayed. And shall we not think, forasmuch as the whole course and order of our Spiritual life, is fully and perfectly interessed in the work of this Spiritual Exercise; that therefore it is meet and right, he do well direct and dispose the orderly succession of causes, on which it dependeth, that hath a mind to have his life godly instructed, unto a Perpetual practise of Well doing? Not matters, or intercurrent affairs whatsoever aught to divert us from the daily exercising our devotions in Prayer: Nay, we are rather to be wanting to ourselves in Temporal businesses, than not to take hold of all occasions offered at all times, to be conversant with God This is to choose with Mary, that Good part, which Christ said, should not be taken from her. And that other, is with 
●uke 10. 42. 41.  Martha, To care and to be troubled about many things; which cause us to forget and neglect the principal, viz. The hearing of God's Word, and the practising of the same.  
Of her mind are such, as hold Prayer, and exercises of Spiritual devotion for pretences of excuse, to hazard the Spiritual good, for the obtaining of the Temporal: for, Martha was cumbered about much serving, when Mary sat at Christ's feet and heard his Preaching; which, she not regarding, as not knowing that one thing, is needful, called to Christ for her sister's help, saying: Master, dost thou not care, that my sister 
vers. 40.  hath left me to serve alone? It is an argument of great folly, for the lesser good, to loose the greater. In this point, the Serpent is naturally wiser than Man, which by a mere instinct of Nature, is taught to hide and cover the Head, in time of danger, and rather to expose the Body to the stroke, as seeking by hazarding the lesser, to save the thing of greater consequence: For the Head direct●th Sense and Motion to the whole Body. But let the Patriarch jacob be unto us for a precedent, and out of a particular of his Wisdom, let us exemplify a general document for our instruction in this matter. jacob after his return out of Mesopotamia, went to meet with his brother Esau, of whom he stood greatly in fear, and sent before to his brother by Messengers, A Present of 
Gen. 32. 13. 14. 15.  Goats, Ewes, Camels, Asses, etc. things of lesser value and regard, following himself after, with the Maids, and their Children, Leah and her Children after, and Rahel and joseph hindermost: showing thereby, that he 
Gen 33. 2.  did choose, rather to loose that which he less regarded, then to hazard that which he most loved, and had care to preserve from danger: for so were Rahel and joseph most dear unto jacab, and therefore of him placed behind, for their more security.  
I say, this example may be unto us for imitation, and as it is allegorized, may fitly be applied to this question in hand.  
For what is Rahel by Allegory? but the life contemplative or speculative, as the Divines writ, which is always busied and occupied in Divine matters, Whose delight 
Psal. 1. 2.  is in the Law of the Lord, and in his Law doth exercise itself day and night.  
And to this sense is Rahel interpreted a Sheep, from the name thereof, taking a signification of Meekness, Peace, and Quietness, which agreeth well with the speculative life, always recording, and as it were chewing the Cud of God's Law, & of his holy Word, as I said before. And what is Leah? but Wearisomeness through continual labour and daily pains taking, such as this world yieldeth; and therefore by an Allegory also, is said to be that active life.  
To speak of joseph: was not he borne of Rahel, after that God had opened her womb? He is therefore called 
Gene. 30. vers. 22, 23, 24.  the Spiritual Son; signifying the purity, and innocency of the inward Man. Now then, to end with this; Let not our Cares for temporal things, be such, as for them, we lose finally the things eternal: Let our Cares be seemingly employed for both; but yet so divided, as that Leah have her place, & Rahel her place, in due order: and howsoever it falleth out with Leah, let us be circumspect in the safe guarding of Rahel; & be wanting in our care, rather for Leah, then for Rahel, if the case so require, as having an eye specially intentive to contemplation, always according to the counsel of Christ in the Gospel, saying: Lay not up Treasures for yourselves 
Matth. 6. 19 20. 21. Luk. 12. 33. 34.  upon Earth: But lay up Treasures for yourselves in Heaven: For where your Treasure is, there will your Hearts be also.  
God grant we may herein be advised as we aught, receiving from these words, spiritual instructions, such as may be to the glory of God's name, and for the everlasting comfort of our Consciences in Christ jesus. Amen.  
This continual practice of holy exercises, as it maketh greatly for the confirming in us, a habit of divine meditations, with a delight of the mind, to the advancing of the inward man, even unto a full groat; So hath it need to be aided, by certain circumstances of Place, Time, and manner of Gesturing the Body, which are here to be considered accordingly: For these help much for the settling the Heart in a confirmed resolute devotion at time of Prayer.  
It hath been sufficiently spoken already in the former 
Fol. 13. 14.  Preface to this work, of the place and manner of Composing our Gestures when we pray. Only by way of Admonition, (it being a thing to be left to the consideration of any upon occasion devoted unto Prayer,) I say, as touching Outward gesture and carriage of the Body in time of Prayer, that it is to be used as conveniency requireth, and the state of the body doth permit; For otherwise, if either standing, or kneeling too long, (the weakness of the Body not admitting either,) these Gestures, (through pain so occasioned,) may interrupt & hinder the course of Devotion; which specially is to be regarded: 
a I say in this case, we are not to stand precisely upon those accedences, not so necessarily behoveful.  (For it is the Spirit, and inward sound affection of the Heart, that God requireth in chief, at the times of serving him; (and yet I confess, that in those external signs, and Corporal Gestures, conspiring with the Hearts Devotion, arguing true humility, God is well pleased to be honoured of us. Therefore leaving these to be considered, of such as in a godly discretion shall have cause to use the same; I only advise, that in matters belonging to God's service, whether publicquely, or privately, no one thing be interpreted of so light and small a moment, as that it aught for the quality thereof, to be rejected of us, after our own minds, and mere santasies. Let Christ, who is the teacher of all truth, and did use those outward Gestures in Prayer, be only to us for example. And so I return to my purpose, and say; The observation of the Time, is rather here to be entreated, and discussed.  
The Wise man saith in his proverbs; To him that seeketh for true goods, it availeth much to rise up early in the morning. The Children of Israel are said in Exodus, to have Gathered Manna in the Morning. By this 
Exod. 16. 21.  we are admonished in general, of a fit and convenient Time, to be necessarily employed in good Exercises, as noteth the Wise man in Ecclesiastes: To all things there is 
Eccle 3. 1.  an appointed time, to every purpose under the Sun. If for every Purpose that man apprehendeth for his necessary uses, then surely there is a time to be limited out, for performance of our godly Purposes, and Vows unto God. And of this time must we take hold, because it is the Acceptable time, of which Isaiah speaketh, that God heard, and helped his Church; for it was the day of Salvation, 
Esay. 49 8. 2. Cori. 6. 2.  as Isaiah and also S. Paul calleth it. For at all times, wherein the Spirit of God moveth our hearts to a zealous Devotion, God setteth before us his infinite Love and Mercy, by it, as it were inviting us unto him, to receive his Grace, sanctifying us unto all Godliness.  
So then, no time is exempted from the service of God, whether by Prayer, or by any other spiritual function of the Soul, and Conscience. For both day and night, we are admonished out of the Scripture, to attend thereunto. Yet not to omit altogether, the care of the several affairs appertaining to the several vocations, in which God hath placed every one, to seek honestly and competently, for corporal food and sustenance, out of his particular providence, to be administered accordingly.  
This being advisedly considered, let us be bold to assume all times, for this service. What they be by general terms of Day and Night, the Scripture teacheth, as before I noted.  
The Son of Sirach telleth, that the man, Who applieth 
Eccl. 39 1. 5.  his mind to the Law of God, and is occupied in the meditation thereof, is he that giveth his heart to resort early unto the Lord that made him, and to pray before the most high etc.  
Saint Luke saith, that Christ In the Day time taught in the Temple; And all the people came in the Morning, to hear 
Luk. 21. 37. 38.  him in the Temple.  
When Christ did choose his twelve Apostles, Luke noteth the time to be in the Morning, after he had Spent the night in Prayer to God; For it followeth, And when it was 
Luk. 6. 12. 13.  Day, he called his Disciples, etc.  
And David in his Psalms testifieth of himself, That 
Psal. 130. 6. P●al 55. 17 59 16  he rose betimes in the Morning, to think upon God, and to meditate on his Laws. In one of his Psalms, he witnesseth of himself, That he returned seven times in 
Psa. 119. 164  a day to praise God.  
And Daniel, made Prayers and Supplications, three times 
Dani 6. 10  a day unto God, upon his knees.  
All the faithful in the Acts of the Apostles, Continued 
Act. 2. 46. 47.  daily with one accord in the Temple, praising God.  
It was daily Prayer, that did procure God, to deliver 
judg. ●0. 11. 12. 16.  the Israelites from their enemies, in the Book of judges.  
Saint Paul willeth the Ephesians to Pray always, with all 
Ephes 6. 18.  manner of Prayer and Supplication in the Spirit: and to watch thereunto with all perseverance and supplication for all Saints.  
For himself writeth to Timothy, That without ceasing, he 
2. Tim. 1. 3.  ●ad remembrance of him in his Prayers day and night.  
And it followeth, in the same example, by way of admonition unto Timothy, That Widows in deed continued in 
1. Tim. 5. 5.  Supplications and Prayers Night and Day. Such a Widow was A●●a a Prophetess, who served God with Fasting 
Luk 2 37  and Prayers day and night  
Thus a perseverance in Prayer and serving God, is commended unto us in the Scripture, not for the Day ●●e only, but also for the Night in particular, and expressly by word.  
jeremiah saith, Arise, Cry in the Night: in the beginning 
Lamen. 2. 19  of the Watches, powr● out thy Heart like Water, before the face of the Lord.  
David saith, That every Night he washed his Bed, and 
Psal. 6. 6.  watered his Couch with his Tears. And thought upon him in the night Watches.  
Christ is to us in stead of a million of Examples; and 
Luk. 6. 12.  he is said To go into a Mountain to pray, and there to spend the Night in prayer to God.  
In him therefore let us rest our imitation, as by him, who is the very Truth, fully confirmed unto the practice of this Divine exercise, after the example of all the Saints; which though it be a matter out of question, and therefore needeth no further illustration; Yet I will recite here, as by this present occasion I am put in minds, for the worthiness thereof, a very memorable precedent of a true zealous devotion; and the rather, for that it is observed by an Ethnicque.  
Pliny writeth to Traian the Emperor, that there was a certain people, who ●●ued without blame and offence to any, and had nothing fault worthy in them, save only that they spent much time in singing Psalms, and spiritual Songs, and H●mnes, to the prayse and honour of a Man, called Christ, who was crucified in Palestina A most worthy and singular Example of true Devotion in the primitive Church, left to posterity for imitation, and so accordingly to be practised of all the Children of faith in Christ. And therefore generally it is in this manner written of all the Saints, that the most part of the Night watches, (for the Night was divided into Watches, as appeareth in Matthew, who mentioneth the Fourth 
a Mat. 14. 25  Watch of the Night: And Luke, 
b Luk. 12. 38.  who speaketh of the Second and Third Watch) was spent by them in the spiritual exercises of Prayers, in reading the Scriptures, in Contemplations and devout Meditations, according therein with the Psalms, which willeth them to lift up their hands in the Night unto Holy things, and bless the Lord. And therefore speak with David, saying: Our Souls waits on the Lord, more than the Morning Watch watcheth for the Morning.  
Let these suffice for a Preparative of instruction unto Devotion: And understand, that a Perseverance in Prayer, and other godly Exercises, is chief meant, in the true acception of these words (Morning, and Night,) as occasion may fitly correspond thereto; So be the words to be interpreted; for so in that sense and meaning they are taken in the Scripture. David saith, Let me hear thy loving kindness in the Morning: He meaneth not 
Psal. 143. 8.  the Morning only, but at all times of the Day; that is, Speedily, and in due season, let me have the counsel of thy holy Spirit, to direct me in the way that I should walk in.  
Likewise in the Canticles, the Church, which is the Spouse of Christ, seeking for succour, and help at her loves hand, in all her troubles; to signify the same, useth the word Night, saying: In my Bed by Night, I sought him that my Soul loved. By which we are taught, 
Cant. 3. 1.  that as afflictions come upon the faithful, so are they to call upon their Lord and Saviour CHRIST, whether in the Day or in the Night: For they happen at all times, and therefore at all times they must be ready, in a true Devotion to crave help from their God, who heareth and delivereth. To him therefore, the only Wise and Immortal GOD, the all sufficient, powerful, and most merciful Lord of Heaven and Earth; Be all Power, Dominion, Praise, and Honour, for ever, throughout all Ages.    
Amen.   

MEDITATIONS. Of which, the Preface.  
THe Spirits of Men are so strongly possessed (as) seeming in a manner dulled with an accustomed slumber of sinful security, that they are altogether without all sense and feeling of Heavenly motions, which should quicken and vivificate them unto the actions of Piety, and Godliness.  
Therefore all means occasioning Good thoughts, addressed unto spiritual motives for the acting of True Devotion, would carefully be sought after; and no sooner offered to our Minds by the spirit of God, (Who only worketh the will,) but aught as speedily, with reverence, and thanksgiving be apprehended. If delay in temporal matters of consequence, (which require speedy dispatch,) be said many times to breed prejudice; How much more dangerous (yea) with ●eares of dreadful hazards is the delaying, and putting off Devotion? the sparks whereof the Spirit hath begun already to kindle in our minds, for the acting, either inwardly by Sighs; or outwardly by the Tongue, the works of piety; such, as by Prayer, is to be performed, towards God.  
Among many spiritual Lessons, which S. Paul giveth the Thessalonians, this is one, Quench not the Spirit. When 
1. Thessa. 5. 19  God is pleased to put into thy Soul any Godly motion, know, that he hath sent it as a Forerunner of himself, to be present with thee, & to have a dwelling in the Chamber of thy Heart. And this to signify, that now thou art to dress and deck it up, so as is fit for the entertainment of such a Guest, as filleth the Heavens with his Majesty. 
jere 23. 24.   
Thou must abondon, and expel▪ all ill Thoughts, wicked Intentions, lewd Affections, wanton and idle Desires, and Lusts of the heart, whatsoever.  
O how happy shalt thou be, when God cometh to knock at the door of thy Heart, if then thou (as one watchfully attending his coming,) be there ready to open, and to let him in? And wilt thou know, when God knocketh? even as often as he stirreth up in thy mind, a willing desire to hear, and read the words of his Law. And wilt thou know also, how to open, and to let him in, that thou mayst have him to harbour in thy soul, and there to reside with thee for ever?  
Thou readest, and thou hearest the Law of God preached: and thou dost well. But when GOD commanded the Law to be Read, he added the end to be, the Learning of his fear, and to keep the words thereof. 
Deut. 17. 19.   
Therefore to joshua he said thus: Let not this Book, (meaning deuteronomy) departed out of thy Mouth: And there 
joshua. 1. 8.  showeth the way to keep it, that it may not depart; Even to Meditate therein day and nigh: for so thou shalt observe it.  
And David averreth the same, by the words of Delight, 
Psal. 1. 2.  and Meditation or Exercise: For Meditation can not be, but where Delight of the Mind (which first is occasioned by a True affection and love to a thing) hath prepared the way: Therefore he that doth mean to Observe the Law of God, will usually Meditate the same▪ and he that doth so, argueth a Spiritual delight, he hath therein: And such a one in those former places, is pronounced Rlessed and happy.  
Wilt thou know how? In joshua, thou art promised, 
Iosh●. 1. 7, 8, 9  by keeping God's Law, Thyself shalt make thine own way prosperous, whither soever thou goest, and to have good success. And David saith, Thou ●rt like a Tree planted by the 〈◊〉 of Waters, etc. That is, so moistened with God his Gra●●▪ that what soever thou shalt do, shall prospero: And to use salomons words, When thou walkest, it shall lead thee, (how 
Pro. ●  canst thou err?) When thou sleepest, it shall watch for thee▪ (how canst thou, but be in safety?) And when thou wakest, it shall talk with thee, (canst thou then but have knowledge to guide thy footsteps in the Way of the Lord?) For, 
Psal. 119. 100LS.  his Word is a Lantern to thy Foot, and a Light unto thy paths. Writ then the Law of God upon the table of thy Heart, that 
Prou 7. 3.  thou never forget it; and bind it about thy Neck, as Solomon 
Prou 6. 21. Psal. 19 10.  counseleth, as A most precious jewel: For, the Law of God, is more to be desired then Gold; yea, then much sine Gold, saith David. Accord then with the same kingly Prophet, and say in the Spirit, I will meditate in thy Precepts, 
Psal. 119. 15. 16.  and consider thy Ways: I will delight in thy Statutes, and I will not forget thy Word.  
God the Father of our Lord jesus Christ, and in him, of all, as many as do steadfastly believe his Word, to do thereafter, make us his Children, to understand the way of his Precepts, that we may Meditate in his wondrous 
Psal. 119. 27.  Works, as David saith.  
So shall we evermore Rejoice in him, (and not grieve the Spirit:) Pray continually, (and have daily conference with 
1. Thess. 5. 16, 17, 18.  God,) Give thanks to him in all things, (and so acknowledge his Mercies, and gracious kindnesses towards us.) GOD grant this for his Christ's sake. Amen.  

Meditations for the Morning.  
He only, that applieth his mind to the Law of the most 
Eccl. 39 1.  High,; and is occupied, in the Meditation thereof:  
He w●ll give his Heart to resort early unto the Lord, that 
Eccle. 39 5  made him; And, to pray before the Most high; and will open his Mouth in Prayer, and pray for his Sins.  
That it might be known, that we aught to prevent the Sun 
Wisdom of Sal●. 16. 2●.  rising, to give thanks unto thee, and to salute thee before the day spring.  
O God, thou art my God; Early will I seek thee. 
Psal. 63. 1. Psal. 3. ●.   
I laid me down and slept, and rose up again: for the Lord sustained me.   

Admonitions for the Morning. Meditation.  
1 thanks to be given, for the Night's rest, 
a This, ●●on occasion, if it so fall out.  especially if passed without dangers, which many times are occasioned by the illusions, and assaults of the Spiritual Enemy; who is wont to infect and trouble man's mind with vain and restless Fantasies, more in the Night, then at any other time.  
But, in no wise to be forgotten, that we, Thank God for his Patience, and merciful Grace, in affording us (yet) a longer time of Repentance, by this days rising.  
2 Offer thyself wholly, and all the faculties, and powers of thy Mind, and Body, unto God; that, what soever thou shalt do in the day time, he be pleased to guide, order, and dispose it, after his own william.  
3 Therefore, Ask Grace at his hands, that thou committest nothing this day, contrary to his heavenly will; but pray for his aid, and help, against sins; especially such, as are most familiar, and in custom with thee, as, naturally thine own; to withstand them: ask a strengthening of thy Mind, in a firm and settled Resolution of amendment, by God his grace in Christ.   

Meditations for the Morning.  

At the first appearance of the daylight, pray thus.  
Son of GOD, Light of Light, the most true, and great Brightness of the Father; a Light shining in 
a john. 1. 5. 9  darkness, and lightning every one, coming into the World: Through who●e goodness only, the light of the 
b vers. 3.  Sun, and of the Day, shineth unto us; Lighten my Eyes, that I may see, behold, and know, in thee, and through thee only, the Father of Light; whom to 1. Know, to 2. Love, and whom to 3▪ Serve, in fear to his Name, is, to reign with thee, everlastingly.  
Amen.   

At your rising ●ut of your Bed: Pray.  
AWake 
a Ephe. 5. 14.  thou that sleepest, and stand up from the dead, and Christ shall shine unto thee, and give thee Light. Arise, arise, o my Soul, 1. purchased, and 2. purged by the 
b Matth. 26. 28.  Blood of Christ; Shake off the 1. Pollution of Sin; and, put on the 2. Garment of Righteousness; and, sit down in the 3. Peace of Conscience, through Christ. 
2. Pet. 1. 2.   
Amen.   

As you are appareling yourself: Pray.  
● 
a Isay 61. 10.  Will greatly rejoice in the Lord; and my Soul shallbe joyful in my God: For he hath clothed me with the garments of Salvation; and covered me with the rob of Righteousness: He hath decked me like a Bridegroom; and as a Bride tireth herself, with her jewels.  
Give 
b Rom. 6. ●3.  yourselves unto God, as they that are alive, from the dead; and give your Members, as weapons, or instruments of Righteousness, unto God.  
Stand 
c Ephe. 6. 14.  therefore, your Loins guirded about, with Verity; and having on, the Breast place of Righteousness.   

Going abroad.  
CAll to mind, that you are to come into a World of Dangers; into a Forest, which hath many Groves and Woods, beset with Toils and Hays of spiritual Hunters, to entrap thee.  
Consider then, So many Men, so many Nets: So many Ways so many gins: So many Traps, so many Objects for the Senses: So many wide Nets, so many Pleasures & Delights. So many Snare●, and guileful Tricks, as there be Affairs, and Endeavours, of Men in this World of cares.  
Therefore, to be freed from the annoyance of these Deceitful practices of the World, and to return Home, both better for Life, and Manners; and also, for avoiding many Dangers, that may befall thee abroad; fence and arm thyself, before thou goest forth, with Godly Prayers. Let Prayer, I say, be thy Helmet; Let it be thy Shield and Buckler. Take 
a Ephe. 6. 13.  unto thee, the Complete Armour of God, that thou mayst be able to resist in the Evil day.  
Pray with David, in the Spirit, 
b Psa. 25. 4. 5  Show me thy ways, O Lord, and teach me thy Paths. Led me forth in thy truth, and teach me. Thou art the God of my Salvation, in thee do I trust all the day.  
And then be bold to say with him, 
c Psal. 23. 4.  Though I should walk through the valley of the shadow of Death, I will fear no evil; for thou O Lord, art with me: thy Rod and thy Staff comfort me.   

Going about any business; consider, and Pray.  
COnsider, that except God guide thee with his Spirit, thy enterprise can have no good success. Pray with David, 
a Psal. 90. 17.  Direct thou, O Lord, the work of our hands upon us: O prospero thou our handy work.  
Pray with Solomon, for Wisdom, saying; 
b Wisdom 9 10.  Sand her out of thy holy Heavens, and from the Throne of thy Majesty, that she may be with me, and labour, that I may know what is acceptable in thy sight.  
And so, commend all thy Works, and Studies, to the Lord thy God.    

A Prayer of Thanksgiving for the safe custody of the Night past, with a Petition for God his Protection against the evils of the Day.  
It is a good thing to praise the Lord, and to sing unto thy 
Plal. 92. 1. 2.  Name, O most High. To declare thy loving kindness in the Morning, and thy truth in the Night.  
Almighty, and everlasting GOD, I Praise thee, I Bless thee, I give Thanks to thee, for thy gracious Providence in protecting, and defending me this Night, from all the dangers both of Soul, and Body; For, 
a Psal. 91. 11.  Thou hast caused thy holy Angels to watch over me, being a sleep; who, by thine appointment, 
b Psal. 34. 7.  Pitched as it were their Tents, round about my Bed, to defend me from the crafty assaults of our common Enemy the Devil, who sleepeth not, but is 
c 1. Petr. 5. 8.  Watchful; and then, most intentive to seek occasion of harming our Souls, when we are in sleep, less heedful of his Treacheries. I thank thee also, that thou hast raised this Body of flesh, from sleep, (the very image of Death) that I might not be stifled, and choked up in the darkness of my Sins; thereby giving me a further time yet, for a serious repentance of my Sins; for which, thou mightest most justly have punished me with a suffocating sudden death in my sleep. But, O Lord, as I do most humbly give thee thanks, for that thy great undeserved Mercy; so am I bold, in the name of thy Christ, to crave and entreat thee, for thy Fatherly care in safeguarding me also this Day: Attend upon me, I beseech thee, with the Eye of Mercy: 
d Psa. 119. 35.  Direct my footstepes in the paths of thy Commandments; that they wholly may be guided after thy William. And so being 
a 1. Pet. 1. 2.  Sanctified by thy spirit, I may the more freely follow my Vocation, in which thou hast placed me; even to the good also of others, for the glory of thy Names sake, in Christ: Whom, I here make my Intercessor for me; because, of myself, I confess, O Lord, I am most unworthy the lest part of thy Mercy. Look therefore, O good God, upon this thy Son, and cast thy gracious Eyes upon him, 
b Rom. 8. 15  by whom also, thou art pleased to be my Father; for the righteousness of this thy 
Gala. 4. 6.  Son, spare the sins of me thy Servant, and vouchsafe that unto me out of thy mere mercy, which in no wise is due to me, by merit of mine own 
c Gene. 6. 5.  Worthiness. O Lord, I most humbly crave, and beseech thee, that my Senses, Words, and Deeds, may so be Sanctified, as that my whole Body in this life, be a helping fellow, and a joint Minister of Godliness to my Soul; that also it may with it, be partaker of everlasting Blessedness in that other Life, where thou livest, and reignest, with God the Father, and with the holy Ghost, for evermore. Amen.   

Meditations for the Evening.  
REmember, that in the Law were commanded two daily Sacrifices: The 
a Num. 28. 4  Morning, and the Evening 
2. king. 16. 15.  Sacrifice.  
Let this put thee in mind, that thou also must offer up to GOD, both Morning and Evening, the Calves of thy Lips.  

b Chrysostome  Remember here, the Night was not made wholly for 
Homil. 26. upon the Acts.  ●ase, by sluggish sleep, saith Chrysostome.  

c Psal. 6. 6.  David Washed every Night his Bed, and Watered his Co●ch with Tears.  

d Luk. 6. 12.  Christ spent the Night in Prayer to God.  

Admonitions for the Evening, before you sleep.  
TAke account of thy Conscience; Search every Corner thereof: Examine it truly, and narrowly: Lie not to thy Soul, by either Dissembling, and covering the Gild thereof: or by Soothing, to lessen, and excuse it any ways.  
Therefore, let thy Thoughts first, be had in question; then thy Words; afterward, thy Actions, severally inquired upon.  
First, what thou hast Committed; and so next, what thou hast Omitted; must be sifted out, by particular Inquisition: In both, there may be cause of sorrow, and joy, to thy Soul  
To this purpose, is that worthy saying, reckoned among the golden sayings of wise Pythagoras.  

a Pythagoras in his golden sayings.  Suffer not thine Eyes to sleep, nor thine Eyelids to slumber, before thou hast run over in mind thrice, every deed, and Work of the day, in particular: To wit, Wither thou hast gone, What done, or not done: laying all in order, from the first, to the last: If aught thou hast done well, rejoice; If ill, be sorry: Study these points well, and meditate seriously upon them.  
Then Pray; and know, that the Evening prayer, doth much avail to the Prayer, to be said in the Morning: For, thou shalt then reap the fruits of those Good thoughes and meditations, which in the Evening going to bed, thou hast laid up in the Storehouse and Treasury of thy Heart. Pray therefore, I say, 1. Confessing thy Sins: 2. Ask pardon: 3. Giving thanks: 4. Requiring God his Protection, for securing thy Sleeps; And so, recommending thyself into his hands, say:  
O Lord, I call upon thee; 
b Psal. 141. 1. 2.  Let my Pray●● be directed in thy sight: and the lifting up of my Hands, be as an Evening Sacrifice.  
Say thus: 
a Psal. 4. 8.  I will lay me down, and take my rest, for thou, O Lord, makest me to devil in safety.  

b Psal. 55. 17.  Evening, and Morning, and at Noon, will I pray, and make a noise, (that is, I will be instant, and earnest,) and he will hear me.  
When thou wakest in the Night time, it is good to have in mind some Godly saying, as this:  

c Psal. 9●. 5, 6, & 9  Thou shalt not be afraid of the fear of the Night, nor of the Pestilence, that walketh in the Darkness: For, thou hast said, The Lord is my Hope; I have set the most High, for my Refuge.  

d Psal. 119. 148.  Have I not remembered thee on my Bed, and thought upon thee in the Night Watches; because thou hast been my helper?    

Evening Prayer.  
It is a good thing to praise the Lord, and to sing unto thy 
Psal. 92. 1. 2.  Name, O most High: To declare thy loving Kindness in the Morning, and thy Truth in the Night.  
LOrd jesus, the Christ of GOD, the sole, and only 
a 1. Tim. 4. ●●  Redeemer of mankind, the safe 
b Tim. 2. 6. Ephe. 1. 7.  Deliverer of all that trust in thee. Behold, and hear me; hearken to the Prayer of my Lips unfeigned: I confess, thou dealest lovingly with Man, to whom thou givest both the light of the day to work in, for the necessaries of this mortal Life; (which otherwise, could not be maintained, thy heavenly Providence, having so first appointed ●●.) And also, the Darkness of the Night, to rest from Bodily Labours, for the refreshing Nature in Man; (which by no other means could stand.) Forasmuch as thou p●rs●●rm●st all this, most happily, to all that Love thee; because, that unto them, thou shinest inwardly by Grace to the performance of all Functions of 〈◊〉▪ more brightly, & effectually▪ then doth the Sun give ●●light to the world: I humbly besee●h thee that thou 〈◊〉 be pleased, out of thy Mercy, to be present wi●●●● 〈◊〉 night; thou, O God, who art, the true an● 〈◊〉 〈◊〉 of my soul, to defend and keep me as the apple of th●● 〈◊〉▪ 〈◊〉 
Ps● 〈◊〉  to hide me, under the shadow, of thy wing● from the wicked one, who doth wake always, to lie in w●●te▪ for my 
●. Pet▪ 〈◊〉  soul. Good Lord, guard me with the safe conduct o● thy spirit, from his ambushments, and secret s●ares, with which he obsesseth all the paths▪ and ways of my footsteps, to entrap me; now especially, when I shall sleep, which, I desire not to do, but unto thee. And therefore▪ into thy 
2. Sam 4▪ 9▪ Ephe. 1. 7.  hands, O merciful Lord, do I commend my spirit Thou art my Deliverer; Thou hast Redeemed it, upon the Cross; Thine it is, O my Saviour, even thine only, O, be pleased to be glorified by it, in me thy servant. Then suffer it not to sleep in sin; but watch over it, that it may be waking, always, unto thee. Let it not be, as it were surcharged, and oppressed with overmuch sleep, lest it, being destituted, and forsaken of thy help, be surprised of our common enemy, and so carried away captive, into utter darkness: Forbidden therefore, that I do not sleep, above the just and necessary time, of convenient refection; but raise me, in the due and fit season, that so being wakened, I may rise unto good works▪ even to the praising of thy holy Name, day by day; and thus at length, through thee, with thee, and in thee only, I may come to inhabit, that eternal rest, in thy heavenly jerusalem, for ●uer,  
Amen.   

A Meditation of Penitency for the addressing, and Preparing our minds unto a true, godly sorrow for our sins.  
To departed from evil is a thankful thing to the Lord. 
Eccl●s. 35. 3.  And to forsake unrighteousness is a reconciling to him.  
COnsider then, that it is most needful to be truly sorrowful for thy sins unto amendment, before thou cravest pardon and forgiveness of the same, as witnesseth Peter.  
Amend your lives, and turn, that 
Acts 3. 19  your sins may be put away, etc.  
As a Board or plank of a Ship 
Lib. de poeni.  dashed in pieces, is unto a man in that perilous time of shipwreck distressed; so to a sinner seeking to be relieved and refreshed out of the fear of danger for his sins, is a godly Repentance, and contrition of the broken heart, and humbled soul, feeling inwardly the heavy judgement of God, and crying outwardly, as it were, from the depth of his sorrow to God, for mercy, and grace: for mercy against despair; and for grace, unto amendment and newness of life. And so doth Turtullian account Repentance, to be a happy and fortunate Plank after Shipwreck: for this, will hold us up, as it were by the Chin, that we sink not, though seeming to be plunged, over the Ears in the floods of our sins, and so at the length, after some conflicts and struggling, for recovery, bring us even to the Haven of God his clemency, and goodness, assisted thither by his only mercy and favour, because he will not that we perish in our sins. 
Ezek. 18. 32.   
Know therefore, and let it be thine earnest Meditation, that till thou art chastised of the Lord, thou art no better 
I●re. 31. 18.  than an untamed calf, disobedient and unruly in all thy works, stubborn and wilful not to be subjecteth unto the yoke of Christ▪ though it be light and easy, and all this 
Matth 11. 30.  while, thou canst not repent, because thou art not converted: much less, as yet smite upon thy Thigh, because thou 
jere 31. 19  hast not been instructed, to detest thy sins, and to forsake them. For thou canst not of thyself take unto thee, the lest thought of Repentance, much less work in thy soul the habit thereof; for it is a work of the mighty and merciful hand of God, As witnesseth jeremy, saying, Turn thou 
Lam. 5 21.  us unto thee, O Lord, and we shall be turned. Therefore in us there is no power at all, to turn unto God, we must implore and crave, by hearty, earnest, and constant prayers, God his special and o●ely powerful aid herein.  
It is a worthy saying of S. Augustine.  
We believe none to attain unto salvation, but God first 
De Dogma. Eccle.  inviting and calling h●m thereto: None being so called, to work his salvation, but God also aiding and assisting him in the said work, and yet, none to deserve to have God his help therein, but himself craving it most fervently, by hearty faithful Prayers.  
Pray therefore for it, according to that measure of faith, which God hath given thee; it shall suffice to procure that it be powered upon thee, as it were from that Throne of his grace most abundantly in a fitting measure, though undeservedly without thy merit.  
Say with David, Teach me to do thy will, for thou art 
Psal. 143. 10.  my God. Let thy good Spirit lead me unto the Land of Righteousness.  
And be well assured, that God will be ready to hear thee, and help thee, to teach thee, and to lead thee, whosoever desirest the same in the Spirit, by faith, for his 
Luke 1. ●. Exod. 34. ●.  mercy is above his works.  
Manifested in these three Parables of Christ. Of the Lost sheep, and recovered Of the Groat lost and found. Of 
Luke 15 4, 5, 6, 8, 9, 11, 12, 13, 14, ●5, 16, 17, 18, 19, 20, 21, 22, 23, 24.  the Prodigal son, voluntarily and wilfully offending, and yet by acknowledging Gods free mercy, received into favour again, and restored into his former state of bliss, yea, made most happy, being now called to Repentance, upon his confession unto God, that he had Sinned against Heaven, and was no more worthy to be called his son.  
The sum is as you see, yet let us not rest so, but for our better instruction, aswell to stir and incite our minds to hope well of God's mercies, as also to confirm our consciences therein through a true acknowledgement of our sins; let us insist in the observation of the particulars of this worthy example, for the laying it fourth in the circumstances, giveth a more clear sight to our understanding for use in the application very necessary.  
It is said of the prodigal son, that he came to himself. 
Luke 15. 17.  This argueth, that he began then to have an inward feeling of his miserable state, unto a godly sorrow and purpose for a true repentance: hereupon was inferred presently an acknowledgement and confession of his sins. For he rose and came to his father. 
Verse 20.   
In this was his hope of pardon manifested: he came to his Father, to the end he might obtain Remission and forgiveness of his former sins, and he was not deceived in his hope, for his father saw him a great way off, and had Compassion, here was mercy and loving kindness, even that whereof David speaketh, that a Father hath on his children, yea, he ran, and fill on his neck 
Psal. 103. 13. Luke 15. 20. Ezech 18 21, 22.  and kissed him. here was showed a readiness, and most joyful willingness, to forget, and forgive his sons former wickedness and sins, and wholly to take him into his blissful favour for ever, For whom God loveth, he loveth to the end. 
john 13. 1.   
Now when this Prodigal son was come to his father, He said, I have sinned against heaven, (viz. Against 
Luke 15. 21.  the seat of thy Majesty, where thou dwellest) and before thee (from whose eyes it was impossible to hide my nakedness) and am no more worthy to be called thy son.  
A most lively confession of an humble penitent sinner▪ acknowledging his own misery, despoiled of God's favour, and craving his pardon to be received into ●● again. Therefore the further commandeth his servants to 
Ver. 22. Ver. 23.  bring forth the best rob, and to put a ring on his hand, and shoes on his feet, and to kill the fat calf, and said, Let us eat, and be merry.  
Well, and truly agreeable to this, spoke joel, that God is gentle, and merciful, patiented, and of much mercy, and 
joel 2. 13.  such a One, as is sorry for our afflictions So much testified also by Christ, out of his own mouth, Who came to save 
Matth 18. ●1, 14.  that which was lost It is not the will of your father which is in heaven, that one of these little ones should perish. Well may ●● chide, and show his judgement for a while, even for the disciplining us in the School of faith, to our amendment: yet upon our true repentance and humble submission, which is our unfeigned turning unto him, he also presently without delay, yea before we do crave his favour, turneth to us, and embraceth, and receiveth us into his mercy. So saith David, He will not always chide, 
Psal 103 9  Neither keepeth he his anger for ever argued by the verse following; He hath not dealt with us after our sins, nor rewarded 
Vers. 10, 11▪ 12, 13.  us according to our iniquities.  
To come to the application of this Parable, it may be observed in the person of this Prodigal son: First, that the state of all wilful sinners is very miserable, yet not remediless, as desperate and without all hope of recovery and help: For by repentance through Faith, God the only recoverer of their state, is reconciled unto them, and in that reconciliation, is contained their most happy bliss for ever, and this is the second point here to be observed.  
As concerning the first, Wilful sinners, etc., voluntarily falling from God, and casting behind him his graces, are causes of God his judgements against themselves, which must needs bring upon them distressed misery, and woeful calamity, never ceasing to afflict them, till thereby being humbled to an inward feeling of their wretchedness occasioned by their sins (justly deserving the same) they enter into some true account of their life wickedly passed, and by examining it, find the punishment to be justly laid upon them for their sins, yea, & were it infinitely great, yet to be proportioned to them in weight, and measure, which exceed both the sands of the sea, and the stars of heaven. And now being thus dejected thoroughly with an inward feeling of their sins, into a sanctified and blessed sorrow, prostrate themselves before God's throne of grace, acknowledging out of contrite and broken hearts, that they have offended most grievously, and are worthily punished, craving instantly pardon at God's hand, as most humbly submitting themselves to his mercy, which is far above all his works.  
Of this, the whole world may exemplify to us, infinite specialties, for it is full of manifest, and evident signs of his mercies, which the faithful his children feel, whose sins he hath removed; for than he healeth all their infirmities, redeeming their life from the grave, in which till then they seemed to be as dead men; as appeareth plainly proved in this Prodigal son, and lost Child. I do willingly insist the longer in it, for that it containeth the fit matter of comfort and consolation to the conscience of a godly penitent Sinner, wounded for his sin..  
This Prodigal Son, would needs take his journey into a far Country; (This noteth his wilful falling from God,) and there wasting his goods with riotous living, (By this foul means, he cast away God's graces, which he had received,) and now when he had spent all, he began to be in necessity, for he fed swine, and would feign have filled his belly with the husks, that the Swine eat, but no man gave him them, and so was ready to die for hunger, (here was misery procured unto him, through his own folly:) All this time, was a time of anger, and judgement, which David noteth in this word, (Chiding.)  
But now that God had showed himself unto him, to be a Father; to look upon him with the Eye of Piety, to humble him by the acknowledgement of his infirmities, unto his fear; that he could say in faith, Father, I have sinned, he was taken to mercy, and pardoned all his sins, and was crowned with compassions and loving kindnesses: For he was dead, and is alive again; and was lost, and now is found, and his Father was merry and glad thereof.  
An Example of hopeful comfort, and worthy our best observation, instructing unto a godly fear in Christ, by whom, and for whom only, we are pardoned, and receive mercy. The which being truly acknowledged, giveth the first step unto Repentance, which because it cannot be without a feeling of our sins, and this feeling, must of necessity breed both sorrow and shame for them.  
Then also followeth, an humble Confession of Sin unto God, wherein we are to show our Nakedness, and to desire to be clothed, with that best rob of this Prodigal Son, even with the Righteousness of Christ; and so no doubt we shall obtain a full remission of all our sins: Which he grant, for his Names sake.  
Amen.   

Meditation upon the Communion of the Lord his Supper, before, as a Preparative to the Soul of the true Receiver.  
REmember thou, whosoever presentest thyself to the LORDS Table, to communicate with the Saints there; that it is the Body and Blood of Christ, which thou art truly and Realie to receive, with the mouth of Faith, and not otherwise. 
The first Consideration.   
Consider then, if the Temple of Solomon, which was but Material, was held in so great honour and reverence, because of the Ark of the Lord, 
1. King. 8. 6.  brought by the Priests into the Oracle of the house, into the most holy Place, and placed there, even under the wings of the Cherubims.  
Of how far greater reverence, and esteem, are we to repute that Temple to be, which is spiritual, even thy own heart and Soul, Where the Lord himself, hath made 
2 Tim. 1. 14. Ephes. 3. 17.  choice to devil, if thou be of his household, built up and strengthened in a most true & lively faith, by which only thou art to receive him in that most holy, and Sanctified Sacrament of the Eucharist. Wherein the most precious Body and Blood of Christ, which was offered upon the Altar of the Cross for the redemption of man: The Body broken, the Blood shed) is represented and to thee presented, in the Forms of Bread and Wine, according to 
Mat. 26. 26. john 6 63. 1 Cor. 10. 1, 2, 3, 4.  Christ's own Institution, Visible, and yet Spiritually, if received of thee by Faith.  
This consideration well prepensed and meditated, must needs breed in the minds of the Faithful, a most earnest and zealous devotion, inwardly as it were in the Soul, to affect a frequent, and often communicating with the faithful, at the Lords Table.  
For hither must we resort, to have a sound, and perfect cure of our infirmities. 
1. john 1. 7.   
In this Sacrament are also contained, the most precious Treasures of God's graces, and also exhibited accordingly to every one, faithfully apprehending Christ, in truth and verity.  
Therefore the worthy Receiver, must carefully attend upon Meditation, by it to prepare, and address his Soul, to the celebrating this most holy Sacrament. For, as it is of it own Nature, (being merely Spiritual,) most noble and singular; so it requireth a most exquisite 
1. Cor. 11. 28.  and perfect Preparation of ourselves thereto.  
Of what Nature this Sacrament is, and of how infinite a virtue, may herein appear, for as much as it hath in it Christ, the chief and principal object of our Faith, which worketh chief in it, for the Receiver his good. And together with Christ, it presenteth all the merits of the Lords Passion, to the worthy Receiver, to be effectually Partaker of them: for Worth, inestimable; for Measure, incomprehensible; for Number, infinite; and for the good of the Soul, powerful; Working fully Salvation to all Believers.  
And this is the first Consideration must be had, in this our devout, and sincerely religious Meditation, upon the Communion of the Lords Supper.  
The second is; That the more pure and sound in 
The second Consideration  in Christ our Preparation is, by which we are to address ourselves unto the Sacrament of his holy Supper, the greater will be the grace, we shall receive thereby.  
Therefore that a true Preparation of our Souls may proceed, to make us worthy receivers in Christ, we must have certain degrees, by which we are to step unto it, and from it to the holy Communion.  
The first is, a true Cognition of our state, what it is 
The first degree.  in itself, and otherwise. For it is differenced by two words; Of Nature, and of Grace.  
Nature offereth a Consideration of our miserable state, 
Nature. Gene. 3. from the 1. verse, to the 20.  occasioned by the fall of Adam, in which our general corruption of Sin, argueth destruction of Soul, and Body, against us.  
Grace, presenteth the consideration of a blessed, and 
Grace. 1. Cor. 15. 22  happy state, by a restitution, promised in the Covenant, through Christ.  
To this, as subsequent, and next in order, is a 
The second degree.  sincere and unspotted Faith in Christ. For causes are Operative, according as is the disposition of the subject. 
Heb. 10. 22, 23.  Therefore, to make conparison of this matter, between it, being merely Spiritual, and another 
Chap. 11. 6. 2. Chron. 20. 20.  thing which is Temporal, and corruptible (be it spoken without prejudice, to derogate any thing from the excellency thereof, which is without comparison. I may say that the Receiver can be partaker of no more Grace at the Communion, then for the capacity of his devotion and preparation, he believeth he may take 
Heb. 11. 6.  (which can be none without Faith:) even as he that cometh to a Well for water, carrieth away with him no more, than his Vessel or Pitcher will contain and hold.  
To these, is adjoined, True Repentance for our Sins, 
The third degree.  to be understood, as always renewed in Faith, for offences newly admitted, and committed against God, and 
job. 4. 6. jonah. 3. 5. 2. Chro. 33. 12, 13.  our Neighbours through infirmities.  
Lastly, as properly belonging hereto, we must seek for a Reconciliation of ourselves with our Neighbours, for wrongs and offences so done; for this effectually 
Tne fourth degree. Matt. 5. 24.  performed, will argue the three former, to have been seriously, and godly meditated of us.  
Neither are we hastily and abruptly to come upon the sudden, unto the Lords holy Table, as careless how, and in what manner we present ourselves there, to receive the Lords body, to eat it; and his Blood to drink it: But we are to search and sift our Consciences, and thoroughly to try and examine them; to call all our 
1. Cor. 11. 28.  thoughts, words, and deeds, to a straight account, as it were sitting in judgement upon them, remembering that the unworthy Receiver, is guilty of the Body, and 
1 Cor. 11. 27, 29.  Blood of the Lord, and so subjecteth himself to the curse, which is unto a Condemnation.  
Therefore let every one examine himself by knowledge, 
First. 1. Cor. 11. 28  whether he be rightly instructed, and catechized to the right Receiving the Lord's Supper.  
Again, by Faith, whether himself do verily believe, 
Secondly.  that the Bread and Wine spiritually received, and so eaten and drunk, is to the feeding and nourishing his soul, that together with the Saints, he may grow up into an holy union with Christ.  
And lastly, by Repentance, whether he have unfeignedly 
Thirdly.  repent him of his sins, confessing them before God, and craving pardon for them, with a resolute mind, to amend his former life, and according to Gods will, to conform the whole course thereof, as far forth as in him lieth, working his salvation, by Prayer, in 
Phil. 2. 12.  fear and trembling.  
Therefore let every one take fit time, to prepare himself to this holy Banquet of the Lord.  
By way of Note, I may here remember, that the Virgins, 
Note. Ester 2. 12.  etc. Which were to go in to king Ahashuerosh, had a twelve months time of preparation thereto. But I omit this, though the observation may be to admonish us, that we cannot be too provident, for the time of preparation, seeing we are to present ourselves before God, at his Table. I rather call to mind that place in Exodus; 
Exod. 19 10.  Where God commanded Moses to Sanctify the people, two days; and to be ready the third day: which Moses 
Ezod. 19 11.  did accordingly. Showing them there, how they should prepare themselves, saying, Come not at your 
vers. 15.  Wives; to wit, Consecrated yourselves wholly for that time unto Continency and Prayer; Hereby to be the better prepared, to attend upon the Lord at the time appointed, for the receiving from out his own mouth, his Commandment upon the Mount Sinai.  
Here you see three days, by Gods own appointment, assigned to the people of Israel, to prepare themselves against the Lords coming down in their sight, upon Mount Sinai, which was the third day.  
And here is also the manner and way of Preparing, appointed by Moses unto the people; which was, to Sanctify them, as was commanded him.  
Now is this more specially for our Instruction: For if God prescribed to the people of Israel, the time, three days; & the manner; to be sanctified: and the Mount, Sinai; 
Exod. 19 13. 12.  where they should attend the Lords coming down to them; and yet forbade them upon pain of death, the touching of the Mount, or any Border thereof, (which was of an earthy groess matter so sensible, and touchable,) what are we to think of our Preparation, before the receiving of the Lords Supper? How aught we hereby to address ourselves unto that holy Communion?  
For we come not now to that Mount Sinai, which was temporal and toucheable, but to Zion the Spiritual Mount of the Lord; which is not to be seen with the eyes of the body, but of the Soul and Spirit, even there 
Heb. 12. 22.  to be made Citizens of the Celestial Jerusalem: as it is in the Hebrews. If we be found worthy Receivers of the Body and Blood of Christ, to whose Table we are admitted; to the end, to be of the fellowship, and Company of Angels in the City of the Living God.  
Therefore this our Preparation for the Lords Table, requireth a fit and convenient time, at the lest of three days Meditation, for an actual Devotion: not only, the Habitual, consisting of a general affection of the Spirit, seeming to be composed of all the Spiritual affections that induce to Piety; as godly contrition, and sorrow for sin submissively confessed, issuing from true humility, joined to very great Reverence, strong Faith, fervent Love and Charity; an hungry longing after Righteousness, and a desire of that super-coelestial Bread, which feedeth unto eternal Life in Christ.  
It is very requisite, that in this time of Preparing ourselves for the Communion Table, we carefully shun all occasions, that may withdraw us from meditation, to interrupt the same, as company either unnessarily fought after, or idle followed; Occupation, and business in Mundan affairs; much eating and drinking; All fleshly and other vainly delighting pleasure. For the most certain and chief advancer of Devotion in such 
Dan. 9 3, 4, 5, 6, 7, 8, 9, 10.  a time, must be Fasting and Prayer; after the example of Daniel, which settleth in the mind, a True and zealous Meditation of the lords Passion, as is most largely 
Matth. 26. 13. throughout, and all though 27 chap. john 1. 12.  exemplified in Matth. and produceth also semblable Effects, even the worthy receiving of his Body and Blood, in this holy Sacrament of this blessed Supper.  
In which, are offered to the soul of the Receiver, after a godly manner, well busied in Meditation for the furthering the same more sound in the understanding of the Sacrament, a Sacramental comparing, of both things, and actions, to be considered.  
Things in the Sacrament, are both outwardly subjecteth to the senses; and also inwardly apprehended in the Spirit.  
The things sensible, are the Signs signifying, viz. Bread and wine.  
The things Spiritual, are the things signified, viz. The Body and Blood of Christ. The Body figured in the Bread, and the Blood in the Wine.  
The Actions also are, Sensible, and external; Spiritual, and Internal. And these in the persons acting, are in a twofold manner severally distinguished.  
The Actions Sensible, are in the person of the Minister, and of the Christian Receiver, exhibited, and made known.  

The Actions sensible of the Minister, are four.  
The taking into his hand the two Elements, or Signs; 
First. Secondly.  Bread, and Wine.  
The Consecrating of the Bread and Wine, by the words of promise recited, and by the Prayers conceived to that end.  
The breaking of the Bread first, and the pouring 
Thirdly.  fourth the Wine into the Communion Cup.  
The giving the Bread and Wine into the hands of the 
Fourthly.  Receiver.  
The Actions of the Christian Receiver, are two.  
The taking into his hand, and putting to his Mouth 
First.  the Bread and Wine.  
The eating the Bread, and the drinking the Wine so taken, 
Secondly.  that a nourishing of the Body may be thereby.  The Actions spiritual are of God himself, and of the Christian Receivers. 
The Actions of God in this Sacrament, are four. 
First. 2. Cor. 5. 18, 19 1. Cor. 1. 30. 1. Tim. 2 5. Secondly. Heb. 9 13, 14, 15. 1 john 4 9 Thirdly. 1. joh. 19 34 Fourthly. 1. Pet. 3. 18   
Sealing, and specially signing Christ to this Office of * Reconciliation, * Redemption and * Mediation.  
Sending down from above, Christ to perform the * Mediation, whereunto he was sealed, from the beginning.  
subjecting him, to those execrable sufferings upon the Cross, having there his Body pierced, and his blood shed.  
Offering CHRIST unto all, yea, unto hypocrites: But most truly, unto the faithful Christians.   

The Actions spiritual of the Christian Receiver; are two.  
Apprehending, and laying hold on Christ by Faith, 
First. Rom 5 2. Secondly. Ephe. 4. 15, 16  whose Object he is; there propounded.  
Applying; and Accommedating Christ, to himself: that so may grow and increase, a true Union, and Communion with Christ.  
Say then; O Lord God, with what contrition of the Heart? with what a Fountain of Tears? with what Reverence, and trembling? with what chastity of Body, and purity of Mind, are we to celebrated the Mystery of this thy Sacrament, so spiritual and heavenly? In which thy flesh is eaten, and thy Blood is drunk, both truly, and indeed; but both Spiritually, and after an heavenly manner: in which base contemptible things, with highly precious things; human and terrestrial with Divine and celestial things are coupled. In which is the presence of the holy Angels, and in which thyself, O Lord, art both the Priest, and the Sacrifice, after a miraculous and unspeakable manner.    

Exhortative Motives unto Christian Instructions▪ making both for the strengthening of Faith, by the virtue of a godly humiliation; and also for the comforting and emboldening the Soul, by a trustful hope of God's Mercy, and ar● seriously to be considered, of any well disposed to the communion of the Lords SUPPER.  
FIRST, acknowledging thine own Unworthiness, to present thyself to the holy Table of the Lords Supper, by way of comparison; and say as Bildad 
Iob ●5. 5.  doth instruct thee in job. Behold, the Moon hath no light; neither are the Stars clean, in the sight of God, so great is his Majesty.  
Also as job there answereth. The very Pillars of 
job 26. 11.  Heaven do tremble, and are sore afraid at the beck of his Countenance.  
Confess then against thyself with Bildad, How 
job 25. 6.  much more unclean is Man, that is rottenness, and the son of Man, who is but a Worm.  
For can a man (compared to God) be justified: or appear 
job 25. 4.  clean, that is borne of a woman.  
Saint john Baptist, who was sanctified in his Mother's 
Luke 1. 15. Esay 40. 3. Luke 7. 27. Ver. 28. Luk. 3. 16 john 1. 27.  womb, the voice of a Crier in the wilderness, etc. The Forerunner of Christ, so testified by Christ himself, saying there further; That among the sons of men, there hath been no Prophet greater than john Baptist. Yet this holy man and Saint of God, thought himself unworthy to lose the latchets of Christ's shoes, yea, to carry 
a Matt. 3. 11  his shoes.  
Saint Peter 
b Matth. 16. 15, 16, 17, 18, 19  also, the chief of the Apostles, as some will needs have it, greatly, and amazed, at the miracle of the infinite multitude of Fishes taken by him, in Christ's presence, saith unto him, Lord, 
c Luke 5. 8.  Departed from me, for I am a sinful man.  
Abraham having an intercessorie Parle with God for Sodom: 
Gen. 18. 27.  Behold, saith he, I have been bold to talk with my Lord, who am but dust and ashes.  
The Apostle Paul, a chosen 
a Act. 9 15.  Vessel to the Lord, to bear Christ's Name; A Teacher 
b 1. Tim. 2. 7.  of the Gentiles, to instruct them in the Faith, and true worship of GOD; A Minister 
c Ephe. 3. 6, 7  of the Gospel; who was wrapped up into the third 
d 2. Cor. 12. 2. 4.  heaven, & taken up into Paradise, where he heard words, not possible for man to utter: notwithstanding these Prerogatives of Gods spiritual favours, and graces unto him; Yet there, confesseth himself to be nothing, and calleth himself the lest of the Apostles, 
e Ephe. 3. 8.  & as one borne 
f 1. Cor. 15. 8, 9  out of Time, seemeth to make himself unworthy to be called an Apostle, and unmeet for so high a calling, as to preach Christ's Name among the Gentiles.  
These Examples, and such like, of the true servants of God, are to be Documents, and lessons of Humiliation unto thee, as at all times, so especially now, having in purpose to receive the Communion: which is to be done with great reverence and fear, having grace whereby we may serve God, and please him, as it is to the Hebrews. 
Hebr. 12. 28.   
Out of these art thou to know thyself, and by them to learn accordingly to prepare thy mind and conscience before, for so holy a work, that requireth thy mind and soul wholly cleansed from sin and hypocrisy.  
Therefore, enter into account of the whole state of thy Soul; examine and prove thyself, whether thou art in the Faith: which if thou dost truly and zealously, 
2. Cor. 13. 5.  thou shalt find that thou art far short of that thou oughtest to be in the Lord, for thou art by Nature a Vessel of corruption and rottenness, a creature not apt to any good●●sse, 
Gen. 6. 5.  but to all evil most inclined, and most ready: a contemner of God, and profaner of his holy Name; Saying with the Fooleries thy heart, There is no God. And with the wicked 
Psal▪ 14▪ 1.  in job: Departed from me, I desire not to know thy ways; 
job. 21. 14, 15.  For what is the Almighty, that I should serve him? and what shall it advantage me to pray unto him? A horrible judgement, to be of this kind, a Reprobate; yet art thou n● better of thyself: For thou hast no good thought, because 
Gen. 6. 5.  thou art the worker of all sin naturally, showing thyself daily, to be the son of the devil, and not of God; the heir of Hell, and perdition, not of Heaven and Life everlasting. Say therefore out of this true acknowledgement of thine own natural unworthiness: Lord, this I am, and no better: 
a job▪ 14. 1. Ephe. 2. 3.  Miserable, in the whole state of my Nature; Blind 
b jere. 10. 14.  in all my Counsels; Unclean 
c Gene. 6. 5.  in all my desires; Working 
d Rom. 1. 27.  all kind of iniquity, and yet proud 
e Luke 1. 51  in mine own Eyes. Dare I then appear before thee, who art powerful 
f Exo. 15. 3, 6  in might; Infinite in 
g Psa▪ 147. 5,  Wisdom, Wonderful in all thy 
h Isa. 9 6.  Counsels, terrible in 
i Psa 66. 3, 5.  judgement, most perfect and absolute in all 
k Luk. 18. 19  goodness.  
And dare I now present myself to thy Table? For in this execrable state of all Misery, and wretchedness, I must needs fear 
l Matth. 22. 11, 12.  the binding of hand and foot, and the casting into utter darkness, if I presume to come to that most holy Feast, having not the wedding 
m ●at ●2. 13  garment.  
For if it were not lawful, for any unclean and polluted person to eat the 
n 1. Sam. 21. 4, ●.  showbread, which was a shadow of this holy Mystery, how may I be secured of thy displeasure, if I shall eat this food of thy Saints, and faithful children; not amansed from my sins▪ and sanctified by thy Grace.  
But consider more specially the Commandment of God, 
Exod 1●. 8, 11.  for the manner of the eating of the Lords Passeover. It was to be eaten, with Unleavened bread, and sour Herbs, the Loins girded▪ and shoes on the feet.  
This Passeover, is, as is said, the true Type, and Figure of the Supper; and therefore the correspondence more heedfully to be known: For what is here meant by the Bread unleavened, but Purity, and sincerity of life, without hypocrisy and maliciousness, as Paul seemeth to make construction, 
1. Cor. 5. 7.  willing the Corinthians to purge the old Leaven, and to become a new Lump: that is, every one among them to put away the old corruption, and to be renewed in the Spirit, as is there signified, in the word Unleavened: and his reason is, for that Christ our Passeover, is sacrificed for us.  
And what are sour herbs? even a vehement contrition for Sin: a sad sorrowful spirit, humbled in itself, through a true acknowledgement of it own misery, and unworthiness, & therefore the girding of the Loins; and the feet shod, can signify nothing more fitly, than the cleanness of holy desires, and of sanctified wills, always in a readiness to obey the will of God?  
So then the matter contained in the circumstances of this Sacrament, is most singularly material, for the instructing our understandings in the true knowledge of the Lords Supper, which requireth of us, a priest, and cheerful willingness to come thereunto, and to bring with us cleansed and purified minds, freed from the Leaven of all corruption, whether in belief or Manners.  
Wherefore we are by this admonished, to be circumspectly advised, that we come to this Supper, worthily prepared. 
1. Cor. 11. 28, 3●. 1. Sam. 6. 19.   
The Ark of God, was also a Figure of the Lords Supper. See in the first of Samuel, how the LORD punished the curious looking in it, upon the men of Beth-shemesh, where h● is said to have slain fifty thousand, and seuent●● men.  
Again, the Priest Vzzah, was stricken of God, that he died, because he put his hand to the Ark, not having express word from God to warrant the touching it, though he did it then to save it from falling, and so showed a good 
2. Sam. 6. 6, ●  intention to stay it up.  
A dangerous thing it is for any ●o attempt any endeavour about any part of God his holy Service, by himself sanctified though it have a good intention of willingness to the same, and a presupposed conceit of acceptance before God; unless it be warranted by a special Commandment from God, or in his word be revealed.  
Therefore it behoveth us to entertain a purpose of acting matters concerning God's service, and worship, with a reverent thought of the worthiness thereof, in sobriety and fear.  
For it is not enough, to pretend a good purpose, in doing a good thing, but it must be fore-addressed, with a precogitation of it own Nature, & quality, as also with the circumstances, to which it is liable, lest it be outrun with it own shadow, and be condemned of the Lord, of whom we would seem to be accepted for doing it.  
Let this admonish us in the action of Communicating at the Lords Table, as a matter of necessary instruction herein; and the rather, for that this Sacrament is of a far higher estimation and worth, than that Ark of the Covenant could be, (which was only a Figure of it) and therefore of a greater danger to our Souls, if we Discern not 
1. Cor. 11. 29  the Lord's body; Because, to receive it, is more then either to touch, or see it; as they did the Ark of God.  
O the wonderful Mystery of this Sacrament! Incomprehensible, being too high for the reach of thy Natural capacity; Ineffable, being too profound for the utterance of thy polluted Lips; far exceeding the very cogitations of thy Heart, passing all thine Understanding: How then may it come to be expressed with Words of thy Mouth?  
O, tremble and fear; be humbled in great reverence, unto an holy acknowledgement of thy sins, and be hearty sorrowful for the same; confess them penitently unto God, that thou mayst obtain pardon: Prostrate thyself before his Thoane of Grace, that he may ●ay see thee up, and give thee Comfort in his Son Christ, whose Body and Blood, thou comest to receive.  
Before thou receivest it, being the 
a Mat. 26. 26 28.  Body and Blood of thy 
b Act. 5. 31.  Saviour and 
c 1. Cor. 1. 30.  Redeemer, a 
d 1. Tim. 6. 15 16.  Lord of most infinite Majesty; Tremble I say, now tremble and quake for very great fear, which the greatness of thy unworthiness representeth unto thee, through a sense and feeling thereof, occasioned from an infinite multitude of sins, committed many ways, against that his Majesty; and no ways Expiable, but by his Mercies.  
After thou hast in this manner, or otherwise sifted, tried, and examined thyself, as it were called into judgement all thy Thoughts, Words, Actions, and whole course of life; by which, finding thyself full of the Souls Leprosy, worthy to be, in a manner, abandoned from out the common society of Men; in no wise to be admitted in this case into the company and fellow ship of the Saints to the Lords Table: thou hast then, out of an horror, and trembling freare of God's judgement, laid upon the Unworthy receivers, humiliated thyself before God, inplored his Mercy for his salving Grace unto a sanctified Contrition, and full Resolution of amendment and new life, in this, or the like phrase of penitent sinner's confession, saying:  
O 
a Reve. 1. 8.  Eternal God, full of 
b 1. Tim. 6. 15. 16.  Majesty, who art tirrible in 
c Psal. 66. 3. 5  judgement, and yet Just 
d john 5. 30.  when thou judgest; I have 
e jere. 14. 20.  sinned, O Lord, I have sinned, and done evil before thine eyes; for which, I deserve to be utterly 
f Psal. 51. 3.  rejected from out thy sight for ever: I have not 
g jere 3. 25  Feared thee, nor reverenced the face of thy Countenance: I have been Disobedient, 
h Nehe. 9 16.  and have hardened my stiff Neck, and not bowed it to thy 
i Mat. ● 1. 29 30.  Yoke, which notwithstanding is 
Dan 9 11.  Light and easy to be borne. I have taken unto me a Whore's 
k jere. 3. 3.  forehead, and I cannot be ashamed; Behold, I speak unto thee, but yet I do evil, more and more.  
Therefore have Cast I 
l Neh. 9 26.  thy Law behind my back, and have not harkened to thy Commandment, that I might departed from my evil ways: For I have Ploughed a impiety, and 
Prou. 22. 8.  reaped iniquity; and eaten the fruit o● 
b Esa. 59 4. 13.  lies, because I have trusted in mine own ways, and would not walk in the Paths of thy Saints, as thou hast appointed.  
Hereupon it is, that thou hast given me over, to follow the lustful desires of my Heart, to do that, which was not convenient and meet for me to do; yea, which doing, I must needs provoke thy heavy wrath and displeasure against myself. Woe to me, for I have departed from thee; great and much Calamity, and Miser●●, is unto me for my wicked life.  
I have devised Counsels; but not by thee: I have performed my Thoughts; but not by thy Spirit: therefore is Sin heaped upon Sin; and judgement upon judgement, is revealed against me.  
Who will now give me Water to my Head, that a Fountain of Tears may distill from thence, into my Eyes, to bewail day and night my sins, and to lament my Ingratitude 
jere. 9 1.  against my GOD and my Creator; my Lord, and my Redeemer?  
What shall I say of myself? Or what may I allege for excuse of my Blindness & ignorance; of my backwardness and slowness; of my wilfulness and perversity; yea, of my profaning the Sabbaths, through an idle absenting myself from hearing thy Word in the congregation of thy Children, publicly assembled to that end? For thus cherishing in myself the Old man, & his corrupt Works of the flesh, by vain and careless pretenced allegations of Business (as if meet to be preferred to the observance of thy most holy divine Service, which thou hast commanded:) I am clean without excuse, yea, subject to thy Curse; for I have hated thy Discipline, & cast thy Words behind me In my Heart is no truth, and my Hands have wrought unrighteousness.  
Thou knowest, O Lord, how I have provoked thee unto anger by my lewd inventions; and all my offences are not hid from thee. I have done evil, and not repent; yea, rather passing from evil to evil, have followed greedily the wicked lusts and concupiscences of my Heart: Therefore Reproach and Ignominy is before mine eyes; Shame and Confusion hath covered my Face.  
In this woeful state of obstinate and wilful misery, shall I approach before thee? Shall I dare to put my foot under thy Table at thy Wedding feast, to which, I confess thou hast invited me? But I, as one unworthy, have made light of it, and as of a set purpose refused to 
Luk. 14. 16. to the 21.  come, have with those three sorts of Unworthy Guests in thy Gospel returned answer, I pray you have me excused.  
Thou hast forbidden in thy Gospel, To give that which is Holy, to Dogs; and to Cast Pearls before Swine: And 
Matt. 7. 6.  O Lord, how may I not most worthily be ranked among those Dogs, which stubbornly and wilfully in all my life, impugn the truth of thy Word.  
Also, how may I not be accounted, as the Swine which tread the Pearls of thy most glorious Gospel under foot?  
For there is no part of my Soul clean; no corner of my Heart (where in deed thou oughtest be received) free, and void of filthy & most abominably polluted Cogitations. O, how am I confounded with Shame! when I look into the state of my sinful Soul; out of which do breath forth rotten savours, and infectious scents of many dreadful annoying Sins.  
And now I blush, acknowledging myself far unworthy to taste of that Bread, which thou hast prepared at thy Table, for thy Children only, of the true house of Israel, being one of those Canaanite Whelps, to whom thou 
Mat. 15. 26.  thoughtest it not good to cast it.  
Who art thou, my Lord? And, who am I, that dare approach near to thy Table, and presume there, to receive with my Hands, (the instruments of much wickedness;) to touch with my lips, (defiled with all pollution;) to taste with my mouth, (an open sepulchre of filth, and corruption:) to take down into my stomach, (a most loathsome sink of putrefying humours,) that thy Sacred bread, feeding unto Salvation, which afterwards aught to be conveyed spiritually into my Soul, where is no heat of zeal, to concoct it, for the true nourishing of charity, and godliness; without which, there can be no growing up into a perfection of the inward man.  
Who then, as he said, art thou Lord, that offerest thyself in this thy most holy Supper? And who am I, that come to thy Table to receive thee, there? Thou a God of wonderful Majesty; I a worm of great baseness and vility; which being considered of me, I am sore afraid, and in myself amasedly confounded, much doubtful, whether I may, or how I can presume to appear a Guest there, with thy Saints, to communicate: For if I shall come unworthily, I shall run into the danger of thy judgement; and unless thou in Mercy shalt make me a worthy Receiver, I shall labour in vain.  
Wherefore, seeing thou hast given us thy Body for Food, thy Blood for Wine, thy life for our Redemption; I must be emboldened, to call unto thee, for the help of thy right hand: Supply, I beseech thee, of thine, that is wanting of mine; prepare and deck up my heart for a Spiritual Parlour, in which thou wilt be pleased to eat thy Supper, that the remembrance of thy marvelous benefits, heaped upon man, by the merit of thy most bitter, but blessed salving Crosse-passion, may continually reside, and for ever devil in it: Who livest and reignest, the only GOD of the Faithful, throughout all Ages, World without end.  
Amen.   

A Prayer consolatory, for the raising up of the Soul of the true penitent, dejected in itself through the former humiliation: necessary to be said of any now prepared and ready for the Communion.  
I Acknowledge, O Lord, as I have confessed, that I am a most wretched Sinner, very unworthy to come into thy sight, who art all Goodness and Sanctity; Behold yet, Lord, O thou our loving Father, and of great kindness; I that most unworthy Sinner, do approach before thee, even to thy Holy Communion Table, the Sacrament of the precious Body of thy Son CHRIST, my Lord, and Saviour. And how come I? in a presumption of Merit in myself, who am (as I have confessed) nothing but Sin, and unworthiness? No Lord: Thy only gracious Favour, and immense Goodness, which exceedeth all thy Works, emboldeneth me to come to thy Supper. Hast thou not made it known unto me by the mouth of thy Evangelists in thy gospels, that thou dost not reject and despise Sinners, but rather callest them unto thee, saying; Come unto me, all ye that are weary, and laden, 
Mat. 11. 28.  and I will ease you.  
And was it ●●rthy custom, when thou wert upon the earth, to converse with Publicans and Sinners? And when thou wert reproved of the Pharisees for it, didst thou not testify so much thyself, that thou camest to call Sinners to repentance, because they were the Sick that needed thee, the only Physician of their Souls maladies, otherwise incurable.  
And for this cause, O Lord, it is to be confessed, that notwithstanding our Sins be the very cause of all manner Afflictions befalling to Man; yet being once washed 
Isay. 1. 18.  in thy Blood, they are suddenly made to appear in thy sight as White as Snow, pure and clean, which before were as Crimson, and red as Scarlet, bloody, foul, and most filthy.  
For thou only forgivest; thou only and none else, healest the most incurable Diseases of the Soul, be they never so old. Thy Power it is, that working by the Faith 
Matt. 9 18, 19, 20, 21, 22 23, 24, 25.  of the true Believer, doth restore the dead unto life.  
And now, good Lord, thou, who in thy life time upon earth, didst company with Publicans, and eat with Sinners; healing, curing, and reviving, hast not changed thy Nature, or art less able in Power, to work the like effects of Piety and Mercy: But as then loving them, thou diddest call, and receive Sinners, because it seemed as Meat unto thee to feed with them; and a delight, to be conversant in their company: Even so now, thou being in Heaven, absent in Body, but present with Men in Spirit, dost by virtue of the same thy comfortable reviving Spirit, call daily thy Children, saying, Come, and I will refresh you.  
This is thy indulgent Care for the good of them, whom thou lovest, to call them to Repentance, and to salve their running Soars of Sins, hath emboldened me to come unto thee, to present myself before thee at thy Table: For seeing thou delightest in such Guests, as thy Gospel speaketh of before mentioned; Behold me also, a notable Sinner, with whom thou mayest in like manner feed and eat thy Bread: Be not angry, O Lord, that I being such a one, dare offer myself so before thee.  
Thy gospels make mention of all ill Diseased people, to come flocking out of all places to thee, because of thy 
Mark. 1. 32.  Divine virtue, powerful to cure; and also of thy great Pity, ready to help and relieve them.  
Therefore came unto thee, the Halt, the Blind, the Lame, the Dumb, the Maimed, and many other, and thou healedst 
Mat. 15. 30 31.  them: For the dumb were seen to speak; the Maimed, whole; the Halt, to go; the Blind, to see.  
There came also to thee, a Leper, and thou by touching 
Mark. 1. 40. 41.  him with thy stretched forth Hands, diddest heal him.  
Many also Possessed with evil Spirits, were brought to thee, and thou with thy Word, didst cast them out, and 
Matt. 8. 16.  healedst them.  
Neither didst thou this only for the Children, who, as thou saidst, were first to be fed, but, even the Whelps also, who were to eat under the Table, of the children's Crumbs; For at the entreaty of the Syrophaenician Greek woman 
Mark 7. 26  (who was by profession, a profane Woman,) thou didst 
verse 29.  drive out of her Daughter, an evil Spirit.  
What shall I say more? May I now doubt of thy gracious Favour, both unto repentance of my former Sins, for the mortifying in me the old Adam, and also, unto amendment of life hereafter, for the relieving my Soul in thee, the new Adam, who killest the works of the flesh, and quickenest the inward man, by the power of thy Spirit?  
Yet give me leave Lord, to relate further thy singular Bounty, and great Mercies of old: For the remembrance of them is delightsome, and comfortable to my Soul. I am verily persuaded, that the Tears of that Woman, a common sinner, (and so noted of the Pharisees, at 
Luk. 7. 38.  whose Table thou didst sit,) were more pleasing to thee, than the Banquet of that proud Pharisee; & therefore thou diddest not repel her, but rather thou diddest kindly entertain 
vers. 44, 45, 46.  her; and by amplifying the greatness of her Love towards thee, diddest testify greatly thy merciful acceptance of it, and accordingly defending her, against the calumnious 
vers. 39  exception of the Pharisee, diddest openly proclaim, that Many sins were forgiven her, because she loved much. 
vers. 47.   
And the Woman 
a Mat. 9 20.  who had been diseased with an issue of Blood twelve years, by touching the hem of thy Garment, was made whole. 
ver. 22.   
To conclude, all the Sick, 
b Mar. 6. 56  (which were laid forth in the open Street) as many as touched thee, were healed of their Diseases.  
So as it may be verified of thee that is written, All the Works 
c Eccle. 39 16. 33.  of the Lord are exceeding good, and, He giveth every one in due season, and when need is ● according with that in Mark; He 
d Mar. 7. 37.  (even thou, O Lord) hath done all things well; for, thou hast made both the Deaf to hear, and the Dumb to speak: Yea, the Blind, 
e Matt. 11. 5. Mark 8. 23. 24. 25.  to see; the Halt, to goe● the Lepers, to be cleansed; and the Dead, to be raised.  
And hast thou been pleased in this indulgent manner to be infinitely Gracious unto thy people, O Lord! 
Luk 7. 22.  Yea, for besides these, thou hast in mercy looked upon the Woman 
f john. 8. 3. etc. unto the 12. verse.  taken in adultery, and brought unto thee, by the Scribes and Pharisees, to be judged.  
Thou hast received 
g Luk. 18. 13. 14.  into favour the humble Publican, calling to thee for mercy.  
Thou hast likewise called an other Publican 
h Matt. 9 9 A●ar. 2. 14. Luk 5. 27.  to follow thee, named Matthew, sitting at the receipt of Custom; and in his house diddest vouchsafe to eat meat, with many other Publicans and sinners.  
Thou hast pitied the Tears 
i Mat. 26. 7● to the end of the chap.  of Peter denying thee.  
Thou madest Paul 
k Act. 9 5. etc. unto the 16, verse.  a Minister of the Gentiles, who persecuted thee in thy Saints, to be of a Persecutor, a Preacher of thy Word among the Gentiles.  
Yea, thou hast taken to thy mercy ● the Thief upon the Cross, confessing thee.  
Where thyself hanging, and suffering intolerable 
Luk. 23. 42. 43.  pains, even in thy greatest agony, diddest pray 
m Luk. 23. 34  to thy Father for them, who in malice through ignorance, had crucified thee.  
In these, and many other infinite Examples of thy Grace, and Favour, extended from out thy singular and mere Bounty upon Men; yea, Men wretched by Nature, and polluted every way through Sin, hast thou manifested the Truth of that thy Word, witnessing, that Thou camest into the World, to call 
a Matt. 9 13 Mar. 2. 17. Luk. 5. 31. 32.  Sinners unto repentance; who were, and are daily those Sick, that need the Physician, as of thine own words before hath been said, even thine own self, O Lord! who only best knowest, and also art most willing (such is thy Mercy) to heal and cure the Maladies of our Souls.  
This acknowledgeth, & confesseth thy Servant Paul, where he testifieth, that thou madest him Strong, 
b Tim. 1. 12  not only when he had no will to do well, but also, when he was wholly given to evil; as is gathered by his own words, when before he was a Blasphemer, and a Persecutor, he was 
vers. 13.  received to mercy.  
Now then, shall I fear to come unto thee, as one doubtful of either thy Favour to receive me; or of thy Will, to help and relieve my infirmities?  
Not, Lord; I come boldly into thy presence, in an assured trust, and confidence of that thy spiritual Physic, offered me, and promised in that thy general Proclamation, by which thou wouldst make known unto all Sinners, that thou art their Physician, saying; Come 
c Mat. 11. 28  unto me, all ye that are weary, and laden, and I will ●ase you.  
And, what is the Burden that thou promisest to ease them of? Even the most insupportable, and depressingdowne Burden of sin.  
And, what is the Ease thou offerest? Even the Absolution from the guilt thereof; and the blessed peace of Conscience, through Grace in thee.  
I come therefore, O Lord! confidently secured by Hope, which maketh me not ashamed, to ask boldly the assistance of thy Grace; yet I come in fear and reverence, groaning under the burden of my Sin, as one in a manner swallowed up in the gulf of my vile Indignity: I come with bowed knees of my Heart; I come to the Rivers of thy Mercies; I come to the running Streams of thy Graces.  
I present myself before thee the true Son of righteousness, whose Beams reflected upon the cogitations of my Heart, already illuminated by thy Spirit, do geminate and double the heat of my desires I have, to be accepted of thee, to be with thee, all the days of my life.  
It is a great boldness, and presumption not pardonable, so unworthy the lest of thy favours, to desire thy company; which is the greatest thing that can be asked of thee, and obtained of Man.  
I confess it, Lord; but what shall I do silly wretch, seeing thou hast by a writ of Citation (in a manner) summoned me to come, being one of those, whom as it were by name thou callest to come unto thee, even a sinner, yea, the greatest of sinners, surcharged many ways infinitely, with a hideous weight of all manner sins, that lie too heavy upon my Soul, ready to be plunged into that bottomless Pit of Despair, were not thy Grace 
a 1. Tim. 1. 14.  exceedingly abundant, with Faith and Love in thee; who only canst, and must help me: For, I full of infirmity, come to thee, my Physician, and thou must heal me: ●, replenished with all pollution of sin, and sins; to thee, the very Fountain of Righteousness, and thou shalt justify me: I, the blind, to thee, the brightness of eternal Light: I, poor and needy, to thee the Lord of Heaven and Earth: I, naked; to thee, the King of Glory? What is then my Supplication? What is the effect, that this my humble Petition laboureth so earnestly to obtain of thee?  
That thou, O sweet jesus, my Saviour, upon whom only I rely, abounding in Riches of all Mercies, do vouchsafe to cure my Infirmities, Wash my filthiness, Lighten my Blindness, every my Poverty, Cloth my Nakedness: That thy infinite Goodness, do expel my execrable Maliciousness; thy incomprehensible Divinity, make perfect in me, my base humane Nature greatly blemished, and corrupted through Sin: So, being first purged and cleansed inwardly in Soul, by a secret working of thy Spirit, securing my Conscience from all fear, for the guilt of sin; I shall receive thee, the Lord of Lords, and King of Kings, the true Bread of life; not the bore Sacrament only in the outward signs; but in it the virtue of thy Body and Blood spiritually, and truly, even thyself with Faith, and Love, O my Saviour: and in such a reverence and humility; such a contrition, and devotion; such a purpose and intention, as best may advantage my Soul in thee.  
Receive me good Lord, in mercy, that by it, I being made thine, may also, for the Merit of the said thy Grace and Mercy, receive thee accordingly in Faith: So my Heart, thus first created anew within me, shall be made a fit receptacle, and Mansion, as a spiritual Temple addressed for thy service, in which thou mayest take delight to devil, and remain, for the testifying thy gracious favour, with the honouring thy name for ever.  
Thou seest, O Lord, the sum of this my humble Supplication: Thou seest, and for thy Mercy sake towards me, (manifested in the bitterness of thy Passion upon the Cross, for all Mankind,) say to my Soul; I am thy Life, Live, and be incorporate into my mystical Body, as a true Member thereof, by, and through the benefit of the Communion with the Saints, in my Name.  
Come then, because thou thirstest after Salvation in me, come 
Isa. 55. 1.  to the Waters.  
Come, I say, unto me, and drink; I will 'cause Rivers of Water of Life, to flow out of thy Belly, because thou believest in me.  
I believe, Lord, that thy Flesh is Meat indeed, and thy 
john 7, 37. 38.  Blood is Drink in deed: And that none can live by thee, but such as eateth 
a john. 56, 57, 51.  thee: for thou art that living Bread, which came down from Heaven.  
This is the cause, for which thy Righteous and Faithful Children, do zealously desire to come and feed on thee at thy Table, and there joyfully to sound forth the voice of confession and praise, in that thy blessed Cup of Salvation.  
Make me worthy, I humbly pray thee, O Lord! to be ranked in this life, amongst this Holy Communion and Fellowship; that with them also, I may be Glorified in the life to come: Therefore with them, let me, O God ● the only God of my salvation, be graciously admitted to that thy Holy mystery, in which is comprehended my Life through thee.  
If I be sick and feeble, here I shall be healed: If sound and in health, I shall by it be so preserved: If I live, I shall be comforted: Yea more than this, for if I be dead, I shall be raised, and quickened unto a new life, by the power and virtue of thy Body, fed upon in Faith.  
It cometh to my remembrance, O Lord! and my Heart joyeth to think of the Miracle, registered in thy Holy writ, of a Dead 
b 2 King. 13. 21.  body, cast into the Sepulchre of Elisha the Prophet, and by the only Touch of his Bones, to be revived, and made to stand upon his feet. For, if the dead Body of thy Prophet, was able through thy power, to work by a touching, such an effect, as to quicken a dead Body: What shall not the living Body of the Lord of Prophets perform, as touching Life, to the Soul of the Believer?  
For I know, Lord, that my Soul is no less dead in me, through Sin, than was the Body of that Man, cast into Elisha his Sepulchre. And also I am sure, that the touching, & receiving of thy Body with the mouth & heart of Faith, is of no less efficacy, and virtue to my Soul, than was that of thy Prophet, unto him: For thy Power is as effectually working in the mystery of this thy holy Supper, as it was in the Sepulchre of thy Prophet. Why then may I not expect for the like benefit to myself, for thy mercy in Christ, working to a better Life.  
Shall a body conceived in sin, work a greater Miracle, than a Body conceived by the holy Ghost? And shall the body of a servant, have a greater Prerogative, than the Body of the LORD?  
Why then shall not the Body of thy Son, raise up my soul, sanctified in his Blood, and conjoined to him through Faith?  
O, let it please thee, of thine infinite Mercy, to give me life, by means of this Sacrament, most humbly craving the same; that not I may live, but thy Son may wholly 
john 6. 57  live in me, who liveth by thee, being that living Father.  
It is written, that thy most holy King, and Prophet David, admitted Mephibosheth, lame of his feet, to his table, to eat bread with him, there; The which kindness he showed him not for his own desert, but for jonathan his 
2. Sam. 9 7.  father's sake, saith the Text  
So, Lord, vouchsafe unto me, I beseech thee, the Communion of thy Saints, at thy Table, to eat there with them of 
john 6. 51.  that living bread.  
I am also Lame, yea, Poor, and a Sinner of a polluted heart; yet be pleased, good Lord, to admit me a Guest of thy Princely Wedding, not for my sake, (who am without all worthiness,) but for the Merits of thy Son Christ, my Lord, in whom thou art best pleased. I shall not fear, though he find me there, blind; for he illuminateth, and giveth sight: I shall doubt nothing, though I come halting, for he will bear me up, that I shall not fall; and likewise falling, He shall raise me up, that I may stand: yea, and though I be naked, yet will I not fly from his sight, as Adam did, for He will  my nakedness with a rob of Righteousness, washed in his blood: I will not hide me, as fearing his Presence, because I am unclean, and full of iniquity, for He is the Fountain of Mercy, from whence shall arise water to purge, and cleanse me from all my sins.  
But whereupon is this so great mercy towards me, that thou, O my Father, my Shepherd, the Lord of the Angels, and glory of Heaven; Thou, O my GOD, my All, and complete goodness, should vouchsafe to come unto me, dust and Ashes, and most base Earth?  
Thou comest, and offerest thyself spiritually, to be entertained in my heart by Faith, with all the Merits of thy Passion, in this Kingly Banquet, represented under the forms of Bread and Wine:  
What, Lord, hath caused thy Majesty, to descend unto my baseness, to devil with me, of purpose to make me one with thyself?  
Have my works premerited this so great and singular favour?  
Or, hast thou need of any my goods? Whose the World 
Psal. 50. 12.  is, and all that therein is?  
Not, Lord; But thy only goodness and mercy hath caused it. For thou hast confessed, that thy delight is, to be 
Pro. 8, 31.  with the children of men.  
Therefore, thou being the Wisdom of thy Father, wast pleased for man's sake, to clothe thy Divine Majesty, with Man's Nature, that thou mightest converse and have company with Man on Earth: And now being in Heaven, at the Right hand of thy Father, in Body, naturally absent from us; yet, because of the solace, which thou tookest from 
Pro. 8. 31.  the beginning in the compass of thy earth; even Man, the work of thine own hands, that thou mightest always be present, mystically in the Spirit; thou hast instituted this thy Supper. In it, showing thyself unto us, in a manner feelingly by Faith; though invisibly to the senses, by thy Divine Power, filling us with unspeakable treasures. What is this, Lord, else; but a manifestation of thy desire still to continued, as it were, thy daily residence amongst us. Therefore I desire thee, because I am poor and miserable; Thou seekest me, because thou art merciful; I come unto thee, because I need thy help; Thou comest to me, because thou art loving and kind; Lord, how rich art thou in mercy? and how potent art thou in doing good after a wonderful manner? Thou sawest a man as thou didst pass by, which was blind from his 
john 9 1, 6, 7.  birth; and by anointing his eyes with clay, and causing him to wash in the Pool of Siloam, thou restoredst his sight: And to refute a false suppose of thy Disciples, who imagined the sins of this man's parents, or of himself to be the cause 
Luke 11. 49.  of his natural blindness from his birth, thou wert pleased out of thy heavenly wisdom, (for thou art the wisdom of God thy Father in heaven) to instruct them in a more principal cause, for which that natural blindness was occasioned upon that man; even, that the works of God might be showed on him. 
john 9 3.   
Teaching us to know, that notwithstanding, sin is the beginning of all sickness and defects, naturally, or accidentally happening to any part, or member of the body; and so to be construed, as a deserved chastisement of sin: yet God, not at all times in punishing, hath respect to sin, especially when a more chief cause, though unknown to man, is offered to reform the same.  
As in this it seemeth the Glory of God thy Father, (whose 
john 9 4.  Works thou must work; because he hath sent thee into the world to that end:) was the principal cause, that this Man was borne blind. A work of true Light indeed; most worthy of that Divine Power, and virtue of thy Godhead. For, as none was so fit to lighten the blind, as thyself who art the true light, Which lighteth every man that comes into the world: 
john 1. 9  So by woking this Miracle, which is beyond the reason of Man; (For since the world began, was it not heard, that any man 
john 9 32.  opened the eyes of one that was borne blind,) was thou to be acknowledged, the Son of the everliving God; and to be glorified according to the same acknowledgement. For which cause; Behold here likewise, one naturally born blind from his mother's womb, yea, verily blind, in a far higher degree, having his understanding darkened through sin, (which causeth ignorance of thee,) the very true darkness of the heart.  
This may also be a work of thy glory, when thou illuminating my mind, shalt thereby make me to know, that thou camest from the Father, and believe that He sent thee. 
john 17. 8.   
Vouchsafe then, I beseech thee, the virtue of that thy most special Light, which is able to open the Eye of the soul, to receive sight, inwardly in the Spirit.  
And in relieving the misery of this my distressed state of blindness, will be manifested the greatness of thy mercy and goodness, forasmuch as without all respect had of any worth in me (which is none) thy mercies shall appear, only, to have wrought the same, for, and through which thy heavenly Father, hath already adopted me for his son of Grace in thee, to be heir with thee, and thy saints of Eternal bliss, in his Kingdom, which He hath appointed and prepared for all them, whom he hath given thee, confessing, and acknowledging thy Father, and thee in 
john 17. 2, 3.  him to be the only jesus Christ.  
Wherefore sand down thy holy spirit into my heart, I most humbly beseech thee, to lighten the darkness and blindness of my understanding in the true knowledge of thee, especially now Lord, prepared to receive thee spiritually in thy Supper, it being a signal & Pledge of thy Love, in that Register of my admittance into the Fellowship of the Saints with thee. For this thy Sacrament, is not only Meat for the whole, but also Physic for the sick and weak: not a strengthing of the Living only, but a resurrection of the dead; recreating & gladding the just; healing also & purifying the sinners, among whom, Lord, I am the greatest, by reason of this blindness, & ignorance from my birth; & therefore crave of thee, who art the only Light, to instruct my soul unto the true receiving of this Sacrament, the fruits whereof, is the joy of Conscience, and a new growing up in thee, agreeable to that new Birth, and Regeneration, by the spirit of Adoption, which teacheth me, to cry in thy Name, Abba, Father. 
Rom. 8. 15. Gal. 4. 6.   
Seeing then, O Lord, thou art all in me, (for thou art the true Paradise of my soul; the very Light of my eyes; the only comfort of my Life; the salving Medicine of my wounds; the most certain Guide of my ways to conduct me to thy Father; the safe harbour of my peace, and tranquillity; the staff of my hope; that Elect and most precious chief Cornerstone, upon which my Faith is builded up into an Holy Temple for thy worship;) Seeing thou only art all this unto me, how can I be any thing without thee? Yea, how can I be but worse than nothing, not having thee, who must be my joy, my Riches, and all my Treasure.  
And how I may have thee, thyself, (as I have said, and do confess most gladly) hath showed me in that most holy, Sacrament of thy blessed Supper; by virtue whereof, worthily received, I am made thine, and thou mine.  
Come down, come down, Good Lord, even now come down, thou my only Lord and Saviour, into the lowest and most secret parts of my Heart; (for thou art the Centre thereof,) enter thou into it wholly, make thy dwelling there, that thou mayest possess me wholly.  
Come, and kiss me with the kisses of thy mouth, for my 
Cant. 1. 1.  soul is inflamed with the desire of thy Love, which is better than Wine.  
power out the sweet Savour of thy Good Ointments, 
Vers. 2.  that I may have a feeling of those thy benesits, with which thou blessest thy Children, who, if thou drawest them, must 
Ver. 3.  needs rum after thee.  
I have said, I will not suffer mine Eyes to sleep, nor 
Psal. 1 32. Vers. 4, 5.  my Eye lids to slumber, nor the temples of my head to take any rest, until I have found out a Place, in my Heart for thee O LORD, and a Tabernacle in my Soul, for thee, O GOD 
Ver. 5.  of jacob.  
And dost thou not answer me, when thou sayest, 
Cant. 2. 10.  Arise, and come thy ways.  
Come to my Supper, Feed there upon me, and I will Sanctify it unto thee, that thy Sacrimentall Feeding by Faith, may be the spiritual worthy receiving of me wholly into thy Soul.  
So shall my Spirit abide with thee always, in the abundance of all Love, and Charity, and true Obedience to the Will of my Father, that by imitation of me, thou mayest be made all one with me for ever; And so, I living in thee spiritually here on Earth, thou in the end mayest live also with the Saints in Heaven eternally. It is thy voice, that speaketh thus unto my Soul; O, how is it comforted in thee? How ready doth it now arise at thy call? And how boldly doth it come to receive thee? It will not now say any more, it is Blind, for thou art the very Light, that dwellest in it. Neither, that it is Poor, for thou art the fullness of all Treasure, that possessest it: Be thou therefore blessed in all thy Mercies, who livest, and reignest throughout all ages, world without end.  
Amen.   

dogmatical Instructions, upon the Lord his Supper: BY, Questions, and Responses.  

Of the lords Supper.  
Question.  
TEll me, why come you to the Communion Table?  
Res To communicate there, with the Faithful, in the lords Supper, as is commonly said, To Receive.  
Q. What is this, you call, The lords Supper?  
R. It is a Sacrament. 
1. a.   
Q. What signifieth a Sacrament?  
R. A Sacrament, is called a Ceremony, 
a Exo 12. 26. 27.  instituted of 
2. b.  God; 
b Deu. 12. 32  And appointed unto his People. 
c Gen. 17. 10.   
Q. To what end;  
R. 
* 3. c.  To manifest, & seal up the Promise of 
d Gen. 17. 11  Grace contained, and expressed in the Covenant of God. 
e Gen. 17. 7   
Q. How doth a Sacrament manifest the promise of Grace?  
R. By representing in the similitude of external things, to the Eyes, as it were, of the believers, the Sacrifice of Christ, and efficacy thereof. 
f Heb. 9 15.   
Q. How doth a Sacrament seal up the Promise of Grace?  
R. As it is the Testimony of God himself, to testify, and assure, that is promised thereby 
g Psal. 81. 6. Rom. 4. 13.   
Q. What is that?  
R. It is considered in three things: to wit, 1. In the Forgiveness of sins; 2. In the Grace of the holy Ghost: 3. And in the Life everlasting.  
Q. By what means are these assured?  
R. By the sacrifice of Christ only, once offered. 
h Mat. 26. 28.   
Q. To whom?  
R. To the Faithful, 
i joh. 15. 5.  who only are the worthy Receivers.  
Q You have spoken hitherto of the Nature of a Sacrament; now tell thee, how manifold is a Sacrament?  
R. twofold: 
4. d.  Baptism; and 2. The lords Supper.  
Q. You say truly touching the Number, according to Christ's first institution: for Baptism succeedeth in the place of Circumcision 
k Colo. 2. 11. 12.  And the lords Supper, in the place 
5. e.  of the Paschal Lamb 
l Luk 22. 15. 6 f.  To come to the Lords Supper; Tell me, how many are the Parts of this Sacrament?  
R. The Parts are two: 1. One is Earthly and visible: 2. Th'other is Heavenly and invisible.  
Q. Which Part is Earthly, and visible?  
R. The Bread, and the Wine. 
7. g.   
Q. How happeneth that these earthly, and visible parts, are in this Sacrament?  
R. Because they are so appointed, as by commandment from the Lord in express words. 
Matth. 26. 26, 27.   
Q. What is the heavenly, and invisible part of this Sacrament, called the Lords Supper? 
Mark 14. 22, 23.   
R. The 
b Matth. 26 26.  Body of Christ, signified in the Bread, and his 
c Matth. 26. 28.  Blood, represented in the Wine. The which both Body and Blood, are taken of the Receivers; the Body eaten, the Blood drunk.  
Q. How may this be so?  
R. After a Spiritual manner; and yet truly and in very 
vers. 26, 27.  deed; For as Bread hath a natural faculty to nourish our bodies; so the Body of Christ exhibited in this Supper, hath a Spiritual power to feed our souls, through Faith.  
Also, as Wine doth exhilarat and make glad the hearts of Men, and refresheth the bodily strength: even so Christ's Blood, represented in it, and ministered unto us at this Supper, doth refresh, relieve, and cheer up our souls by Faith; for after no other manner, can we receive the Body and Blood of Christ in this Supper. And in this sort taken, we may as fully assure ourselves, that we are true partakers of Christ's body, and Blood; as we know, that it is Bread and Wine, which from the Minister's hand, we have received with the mouth, into the Stomach.  
Q. You say not, that the Bread and Wine are transformed into the Body and Blood of Christ, Really?  
R. Not▪ For this were to aver the Papistical most absurd and heretical Tr●●substansiation, which is derogative to the truth: Annihilating and making void the Nature of the Sacrament, which must necessarily consist of a Matter, both Earthly, and Heavenly; Visible, and Invisible: otherwise it cannot be no true Sacrament.  
Q. This Supper then, was not instituted to be a Sacrifice, offered still, to GOD the Father, for Remission of sins?  
R. As you say. For Christ in as much, as he died upon the Cross for us, offering up himself there, a most perfect, and sufficient Sacrifice, 
a Heb, 10. 10.  once for ever, for the purging of our sins; he hath thereby washed away the guilt of the said our sins, by his Blood, so as there is no need of any more 
b vers. 18.  Sacrificing for sin.  
Q. What then is now left to us, to do?  
R. We are by a strong, and steadfast 
c john. 6. 47, 48, 51, 54.  Faith, to secure our Consciences in Christ only; which is the fruit, and profit we are to reap, and take inwardly in our Souls, by this his everlasting Sacrifice, represented here, in this his Supper.  
Q. Tell me, What are we further to perform, that we may become Worthy partakers of this Supper?  
R. We must search 
d 1. Cor. 11. 28.  and sift ourselves, to find out, whether we are the true Members of Christ, or no.  
Q. What are the True Sign● and Notes, to discover 
2 Cor. 13. 5.  the same?  
R. They be four special, viz. 1. A True Repentance for sins: 2. An assured Hope of God his mercy through Christ, with a thankful remembrance of our Redemption, purchased to us, by his Death only: 3. A serious and earnest Resolution, for a Godly life, ever hereafter to be led by us: 4. A sincere Godly love, from the Heart, towards all Men, without Hypocrisy, and Dissimulation, or any pretence of Malice.  
If you rightly understand this, and accordingly do purpose, as much as in yourself lieth, (all pretenced excuses of infirmities set apart,) to perform, by the help of God; You may worthily be a Receiver, of this the lords Supper.    

Animadversions upon the former Instructions touching the Confirmation of the same.  

The Lord's Supper to be a Sacrament.  
THE words of the first Institution 
1. a.  do argue, that the Lords holy Supper, is a Sacrament, pronounced thus by Christ himself. 
a Mat. 26. 28  This is the Blood of the New Testament; Or as it is in Saint Luke: 
b Luk. 22. 20.  This Cup is that New Testament in my Blood, which was s●●d for you; In the same words speaketh S. Paul: This 
c 1. Cor. 11. 25.  Cup is the New Testament in my Blood.  
To be noted, that here the word Cup, is figuratively meant, for the Wine contained in the Cup: And the Wine, sacramentally is the Blood, by which the New Testament is figured, and understood; because it was a custom in former times, to confirm, and ratify Covenants by blood.   

A Sacrament to be a Ceremony. 
2. b. Exod. 12. 25, 26.   
MOses showeth in Exodus, where he instituted the Pass●ouer, willeth the Elders of Israel, when they shall come into the Land of Promise, to keep the Passeover; calling it there, by the name of a Ceremony.   

A Sacrament to manifest and seal the promise of Gra●●. 
3. c.   
BY manifesting the Promise, the Faithful are instructed in the Mystery of salvation: By sealing they are persuaded of the truth of the Promise, and so confirmed in their Faith. But to be understood, that in the Sacrament, there is no virtue of itself, to perform this, and therefore, no otherwise meant, then as the holy Ghost by it 
a Ephe. 1. 13.  worketh the same. Ye are 
b Ephe. 4. ●0.  sealed with the holy Spirit of Promise.  
And this working of the Spirit is free: exempted from Place, Time, Measure, and Quality, as Saint john seemeth to argue it, from the Nature of 
c john. 3. 8.  Wind, blowing whether it listeth.   

4. d. That a Sacrament is but twofold, in the New Testament.  
THE truth hereof is laid forth, and argued, by the same number of the Sacraments of the Old Testament, to which those of the New, are true Correlatives.  
The Sacraments of the Old Testament, are: 1. Circumcision, 2. and the Passeover. viz. two in chief. Therefore in the No●e Testament: 1. Baptism, and the 2. Lord's supper: and no more, as is before showed.  
But further thus to be noted, that as none was to be admitted to the Passeover, but first circumcised, as it is said; No uncircumcised person shall eat thereof: so in like manner 
Exod. 12. 48  may none receive the Communion, to be partaker of the Lords supper, with the Faithful, but such as have been baptised with them, into jesus Christ, and his death. 
Rom. 6. 3.   
And further to be understood, that the Supper of the Lord, is not only a Sacrament, but also a Sacrifice Eucharistical, that is, of giving of Thanks in a reference to that of the Passeover, which bore the Type and Figure of Christ's Sacrifice upon the Cross.  
For, as in it, a Lamb was exhibited, ceremonially, and killed, for a memory of the People of Israel●● deliverance out of the bondage of Egypt, to be celebrated with Thanksgiving. 
Exod. 12. 27.   
So in the Lord's supper, is the body of Christ eaten, and his blood drunk representatively, in the Forms of Bread and Wine, but yet truly by Faith; and that, in remembrance, that he, by his Passion and death upon the Cross, delivered us, from out the power of the Devil; and this remembrance to be had and prosecuted of us, with Praise, and Thanks to his blessed name. 1. Corin. Where Saint Paul 
1. Cor. 11. 23  testifieth it was that himself had received of the Lord.  
Said also to be Sacraments, in as much as, they have reference to these former already mentioned, by a representative signification, of a promised Grace.  
Pacifications, under the name of 
a levit. 14. 7, 8.  Washing.  
Sacrifices, in the name of 
b levit. 1. 4. and 4. 20. 16. 7. to the 30.  Expiation.  
For Purifications, which were by Washing; signified, the Sins of the Faithful, to be washed and cloansed, through the Blood of Christ; and so dayl● to be washed, by ●●e holy Ghost.  
Also Sacrifices, which were by Expiation, and satisfaction for Sins; prefigured the death of Christ, to be a Sacrifice by himself, offered for 
c Heb. 9 26▪ 28. and Hebr. 10. 12. 14.  sin. Thus, by a kind of reference to Baptism, and the lords Supper, they may be accepted for Sacraments, in a general signification; But the chiefest, and most proper for use, and application, are those Two representative Sacraments, a● is said: And so the Sacraments of both the Testaments, as touching the things signified, are one and the same in all points; yet are they differenced, both in the 1. manner of signifying; and also in the 2. evidence of signification; As in the 10. and 1. to the Hebrews is argued, That the Law had only the Shadow of things to come, and not the very Image of the things: Therefore the old Sacraments did figure Christ, as he was to come; But the New figureth, as already exhibited in the Flesh, and come: which showeth, that the New Sacraments, are in signification more clear and evident, than the Old; because they represent a thing already done, and preached by the Gospel for a truth.   

5. ●. 

Baptism,  
The Lord's Supper.   In place of the 

Circumcision.  
Paschal Lamb.    
SO it is, that the Sacraments of the Gospel, were represented in the Sacraments of the Law, and therefore have a correspondence with them, both in the 1. Number, and 2. Things signified. In the 1. Number, because they are two, and no more. In the 2. Thing signified, 
1. Cor. 10. 2, 3, 4.  because in every respect, they are both the same, as saith Saint Paul. 
a vers. 2.  Which place also argueth, the number of Sacraments, (as are alleged) by the words of Baptized, 
b vers. 3.  did Eat 
c vers. 4.  the same spiritual meat, and did Drink ᵈ the same spiritual Drink; even the spiritual Rock Christ.   

6. f. The parts of the Sacrament of the Lords Supper are two: and true, correlatively,  
The 

Bread,  
Wine,   The 

Body of Christ.  
Blood of Christ.    
For otherwise the Nature of the Sacrament, could not consist, and be known what it were. Neither can any other Parts be assigned, because these expressly are in the Institution of Christ himself, so appointed, and mentioned. Besides, they are very opposite, and fit, to represent unto us, the very lively crucifying of Christ. For, in as much as the Flesh of Christ was crucified for us, in that respect, it is made to us the Bread of Life; for he is the 
john 6. 51. to the 59  Food ᵃ of our Souls.  
And the similitude in these external Elements, holdeth aswell for this point, as the preaching of the Gospel, which 
Gala. 3. 1.  also representeth Christ his Passion upon the Cross, if we believe S. Paul where he showeth, that by preaching, Christ was as lively set out unto them, as if they had seen him 
Gala. 3. 1.  crucified with their eyes, & therefore in the verse following he telleth them, that the graces of the spirit, which they received upon the same, were by Faith conferred upon them, as Seals of the Truth of that Gospel preached, touching Christ crucified.  
And therefore the chief Parts, and full scope of this Sarcament, i●, to sand us to Christ's Cross, where that Promise was fully exhibited, and completed, concerning the Life eternal, assured to all the Faithful, by eating the 
john 6. 51.  Flesh of Christ, and drinking his Blood: Because, that Flesh is Meat in deed; and that Blood, is Drink in deed, so testified 
vers. 55.  by himself there.  
Whereupon that former Assertion, hath a necessary consequence, in as much as by reason thereof, there is a mutual spiritual union, and conjunction of the Faithful with Christ, averred in the word Dwelling, which there Christ 
vers. 56.  useth.   

7. g. The Bread and the Wine, earthly, visible parts.  
IT may not be denied of any, that will acknowledge truth, but that Christ, when he first instituted this his holy Supper, 1. took Bread, and 2. brake Bread and 3. gave Bread to his Disciples visibly▪ which they saw, and touched, and did eat: So as of necessity, we must have visible Bread to eat at the Communion: and if so, it is of an Earthy quality, subjecteth to the outward senses, and to be felt; otherwise, neither Christ his own example alleged by Matthew; nor his express Word for the taking it, as he 
Mat. 26. 26. Ma●. 14. 22.  gave it, Mark; can stand firm and good: which were impious to say; for Christ not only broke Bread for a certain true sign and taken of his Body, to be broken; but also commanded to eat the Bread so consecrated by breaking, 
Luk 22. 19  as a sure Pledge of his Body broken; that is, Crucified.  
S. Paul delivereth it to the Corinthians, in the same manner, 
1. Cor. 11. 23.  as himself received it of the Lord.  
Besides, this breaking of Bread, is an essential Ceremony, without which, the Sacrament can not stand in force, because it appertaineth to the end, for which it is used, even 
Luke 22. 19 1. Cor. 11. 24.  to represent Christ's crucifying; for it must be done, in Remembrance of Christ's death.  
The same reason is, of the Pouring out of the Wine, compared to the shedding of Christ's blood, proved by the former Testimonies already cited; and by Luke, This Cup, 
Luk. 22. 20.  is that new Testament in my Blood, which is shed for you.   

8. h. After a Spiritual manner.  
A plain truth irrefragable; for how can else the Faithful be assured in their Consciences, of the Promise of Remission 
a Mat. 26. 28  of sins, and of Life 
b john 6. 51. 53, 54, 58.  eternal, which have no warrant thereof, but by Faith apprehending it, as the Fruit of Christ crucifying, and of his Death; whereby they have a knitting together with Christ, and an engraffing in him, 
1. Cor. 16. 16 17.  through this communion of the Body, and the Blood of Christ, represented and exhibited, under the forms of Bread and Wine.  
Therefore, let it not enter into the Heart of a Christian, that will be a true Disciple of Christ, to think, much less to profess by word of mouth, that, this Bread, and 
john. 6. 35.  this Wine, can be eaten and drunk of him otherwise, then by Faith: For, the food of our Soul must have a correspondence with the Nature and quality of the Soul itself: But the Soul is merely spiritual, and therefore the Food in like manner, aught to be spiritual, even Christ himself.  
It followeth then, that none can be partaker of him, but after a spiritual manner; in as much as, his Flesh giveth life, not of it own Nature, but as it taketh Power of the Father, to give life; For so the words of the Text do purport, thus: As the living Father hath sent me, so li●e I by 
john 6. 57  the Father; and he that eateth me, even he shall live by me,   

9 1. You say not, that the Bread and Wine, are transformed, into the Body, and Blood of Christ really?  
THis is the foul, and both impious, and ridiculous Error, yea, Heresy of those Papistical Ingen●rs of uncouth and blasphemous usurping Catholicisme; who metamorphoze the lords Supper into a Sacrilegious Mass, making the simpler sort, of credulous people, their Proselytes, to believe, that after Consecration, which is, after a demurmuration of the five Words (For this is my Body:) the Bread presently to be transsubstantiated into the Body of Christ, and so by an offering us Christ Idolike, in this manner created of the Priest, the sins of all them, for whom in special that Mass is celebrated, whether alive, or dead, and in Purgatory, to be expiated and fully purged.  
To insist somewhat in this Argument, for the better satisfying of some, unto an instruction of the Truth; which is, that the substance of Bread remaineth, after the Words of consecration, as they call it, uttered by the Mass Priest.  
First, it is certain, that Christ, by this Bread, as a thing likened unto it, was willing to teach us, saying; My Flesh, 
john 6. 55.  is Bread indeed; and my Blood, is Drink in deed: Therefore, of necessity, it must be true Bread; that we may certainly conclude, Our Souls, as truly to be nourished, and fed, with the Body of Christ crucified for us, even, as our Bodies are truly fed by that Bread, broken to us at the Communion Table. And of this Truth, we are sufficiently secured, by that Testimony of Paul, where to prove, 
1. Cor. 10. 17  that all the Christians of the Household of Faith, are one Bread, and one Body, is alleged the community they have with Christ, and one with each other; for we are all partakers of one Bread, saith the Apostle.  
If then we will that the Analogy hold, (for otherwise it is no Sacrament, if it have not a similitude of that thing, whereof it is a Sacrament, as Saint Augustine speaketh.) 
Epist. 23. ad Bonefacium.  Adding thereupon, that the Sacrament of the body of Christ, is after a certain manner, the very Body of Christ: we must needs grant that it is true Bread, which is ministered at the communion Table. For in deed, as many Grains beaten into Flower, and kneaded, make one Bread; so many Faithful, knit through Charity, (the true bond of christian society,) do grow up together into a Body, and make one Church, and Congregation in Christ.  
Again, as not that Water which gushed, and flowed out of the Rock which Moses struck with his 
a Num. 20. 10.  Rod: Nor the Water with which john baptised Christ in 
b Mar. 1. 9  jordan: Nor yet the Water of our Baptism, is, or at any time was turned into the Blood of Christ, whereof notwithstanding it is, and hath been a Sacrament: So, not the Wine also of the holy Supper, is changed into the Blood of Christ, of which it beareth the Figure, and is a Sacrament.  
Neither doth this disagree from the sense of the words of Christ, which dependeth wholly upon a Metonymy, by which the name of a thing signified; that is, his Body, and Blood, is attributed to the Sign, viz. Bread and Wine: And this metonymical kind of speech, is very usual in the Scripture, where mention is of the Sacraments.  
So is the Circumcision, the Covenant of God, between 
Gen. 17. 10.  him, and his People.  
So, the Paschall Lamb, was the Lord jehovah his passing 
Exo. 12. 11, 12, 27.  through the Land of Egypt.  
So, that Rock in Horeb, out of which streamed forth 
Exod. 17. 6. 1. Cor. 10. 4.  Water in the Desert of Zin, was Christ: As the Lamb was the Passover; that is, not the thing itself, but the sign, signifying it: and therefore S. Paul calleth it there, The spiritual Rock.  
This being a Truth (as it cannot be denied) it must needs follow, that metamorphosing of the Bread, and Wine, into the very Body, and Blood of Christ, by a masking Transubstantiation, is excluded from the Sacrament of the lords Supper.  
For it is vain, and most wickedly blasphemous, that pretenced Allegation of God's Omnipotency in this case, which the Papists (wrangling Adversaries to the Truth) have imagined, to maintain, that Christ's body is both in Heaven, and in the Bread of the Supper: For the Question is not of God's Power, but of his William.  
And, is it not said, that, In all things, he was made like 
Hebr. 2. 17. Hebr. 4. 1●.  unto his Brethren, yet without sin; and that it behoved him so to be, both touching Nature, and the qualities also; otherwise, how could he be our High Priest, to reconcile us to GOD, unless he had been touched with a feeling of our Infirmities?  
From whence is gathered, a necessary inference of this Conclusion, viz. Therefore God his Will was, that Christ should have, A finite, circumscript Body, consisting of all the dimensions, complete and perfect.  
Besides, though God is omnipotent, having all Power in himself to do all things, without resistance; yet, he cannot effect mere contradictories, and opposite in Nature; to wit, that any thing may be, and not be, in one, and the same 
Titus 1. 2. Hebr. 6. 18. Num. 23. 19 2. Tim. 2. 13.  time; because, he cannot lie: For, GOD is not as Man, that he should lie; neither deny himself; For, this is plain against his Nature, in which, is No variableness, nor shadow of turning 
James. 1. 17.   
And what is of a more contrariety, and repugnancy in itself, than Christ's Body, to be a true Body, and no true Body; for, if a true Body, it is Finite; if not, Infinite: Therefore, the general Conclusion is, that seeing the Body of Christ, is taken up into Heaven, out of this World, 
Act. 1. 9 10. 11. Act. 3. 21.  and there must continued, Till the time that all things be restored; it followeth, that, for this reason, the Body of Christ, being Finite, cannot be Every where, nor in the Bread of the Supper be contained: And, in saying, that the Body of Christ is in Heaven, whither it was carried, which is 
Luk 24. 51.  Scripture, and no where else, there to be contained, after the manner of a true Body, Till the time that all things must 
Act. 1. 9  berestored; we do not yet confine it, within a limitation of some certain place in Heaven, as the Adversaries charge us falsely; but we think, and say, that it is there, free, and exempted from all circumstance of Place, as most may seem agreeable and convenient to that celestial Glory, signified in the words of, Sitting at the Right hand 
Mar. 16. 19  of God.  
But see, how they are fleshly ingenious, to devise new Covertes, for the cloaking of an old Lie, which otherwise they could not maintain.  
They say, that the Body of Christ, howsoever it be visibly in Heaven, yet in the Bread of the Supper, it may invisibly be contained.  
As they can allege no Testimony of the Scripture, to prove this; so, let it seem no marvel, that they unadvisedly, do contradict themselves herein: For, How can it be affirmed for truth, that the Body of Christ, is in the Bread of the Supper, both Substantially, Really, and Bodily, and also Invisibly?  
For in as much, as visibility can by no means be separated, and removed, from the substance of an human Body; it must of necessity be granted, that wheresoever the Body of a Man is substantially, there also to be visibly.  
Christ, after his Resurrection, appearing to the Eleven, 
a Mar. 16. 14 Luk. 24. 33 36, 37, 38, 39  where they were assembled, the Doors 
b joh. 20. 19  being shut, maketh manifest proof hereof, when as they, being afraid, supposed they had seen a Spirit, he showed then his hands and feet, saying, It is myself, handle me, and see; for a Spirit hath not Flesh nor Bones, as you see me have: Reasoning, as it were of purpose from the Adiunctes of a true Body, which were, Sight, and Touching, that he was present there among them in Body substantially.  
Again, though it be denied that Christ's body, is in the sacramental Bread, as hath been said: Is it therefore to to be objected, Christ himself to be altogether absent from his Supper, received of his Children? Or the Bread 
Mat. 18. 20.  and Wine there, to be bore idle Signs? For Christ in deed, and truly, is present by the Power of his Spirit, wheresoever 
Heb. 9 24.  two or three shall be gathered together in his Name; And lifteth up to himself in Heaven, through the Promise of the Gospel, the Hearts of the Faithful, to contemplate there, even in that celestial true Sanctuary, the Sacrifice offered upon the Cross; and so through Faith, feed thereon, unto life everlasting.  
Amen.    

An Exposition upon the Words of Christ, occasioned by reason of a doubt, of the jewes-capernaites, about the 
a john 6. 51, 52, 53, 55.  eating his Flesh.  
CHRIST teaching in the Synagogue, at Capernaum, 
vers. 51.  said; I am that living Bread, which came down from Heaven; If any man eat of this Bread, he shall live for 
vers. 52.  ever: And the Bread that I will give, is my Flesh. etc.  
The jews Capernaits, striving among themselves, said; How can this Man give us his Flesh to eat? 
vers. 53.   
Hereupon Christ replieth, and telleth them, that Except they eat the Flesh of the Son of Man, and drink his Blood, they had no life in them. 
vers. 55.   
And to persuade them thereto, he pronounceth in plain words, that, his Flesh, is Meat indeed; and his Blood, 
Rom 8. 5.  Drink indeed.  
It is true, that S Paul speaketh: The fleshly Man, savours 
Rom. 8. 5.  the things of the Flesh.  
No marvel then, if these Capernaits, understanding Christ's speech, of the eating the living Bread, which he called, his ●●ne Flesh, after a literal construction, condemn it, as not understood; and so reject it as absurd, and idle.  
To these, and all such being merely Natural, I may well apply the saying of S Paul, that they perceive not the 
1. Cor. 2. 14.  things of the spirit of God; For, they are Foolishness, unto them; neither can they know them, because they are, spiritually to be discerned.  
To discuss this Doctrine being both very necessary, to be rightly understood, and most comfortable to the Soul; two Questions are to be propounded & laid open.  

1. What manner Food, the Flesh of Christ is.  
2. After what manner, & how it is to be eat ●n of us.   

The like two Questions, are of Christ's Blood.  
1. What manner Drink, it is.  
2. After what manner, to be drunk of us.   

The Exposition.  
A Man consisteth naturally of two Parts: I an Inward part viz the Soul: 2 an outward part, viz the Body.  
These two Parts, as they have a consistency in Man, by a natural conjunction yet in Nature distinguished; so, for the maintaining, & upholding the said consistency, they are to be fed, and nourished, after the quality of their kind, in a distinct manner, by a Food, giving correspondence to their Nature in several.  
For this cause, I say, for as much as Christ will have his Flesh to be Meat, & his Blood to be Drink; that therefore, his Flesh, and Blood, be either corporal Meat, and Drink, or spiritual; for in one of these two senses, they must necessarily be taken. If Corporal, there must be a Mouth to eat it; Teeth, to chew it; a Gullet, to swallow it; a Ventricle or Stomach, to digest and concoct it; that so, being reduced into that White-ivyce, which engendereth Blood, (the Fountain of Life,) it may aptly be distributed into every part of the Body, and be converted into their Substance, for nourishment.  
The very same in all points, is to be affirmed of Christ's Blood; if it be corporal Drink: For, Corporal, both Meat, and Drink, is such as serveth only for the feeding of the Body, and is usually, and properly called Meat and Drink, visibly, and sensibly; and so to be taken.  
But how absurd, and against all common Sense and Reason is it, to be said, that Christ's Flesh, and Blood, is corporal, and feelingly to be used.  
And if not Corporal, then surely Spiritual, (for no third kind of Food can be alleged:) And besides, there is a Spiritual Food, which is appropriated to the Spirit, and Soul of Man, by which only it is fed and nourished: and for this reason, having a similitude of Meat, properly so termed it is said, to be Meat also, by a Metaphor: because, as Meat, (properly called Meat,) nourisheth the Body unto a temporal Life; so, this spiritual Food, tropically called Food, nourisheth and cherisheth the Spirit, and Soul of Man, into life Eternal; And that by the virtue and power of the Godhead, conferred upon the Flesh of Christ; (otherwise, of it own Nature, it were but Flesh, nothing available,) which, by that means, giveth Life to the Faithful, in manner, as it issuing from the Father, liveth in itself.  
Neither may I seem to err herein, having that Testimony of Christ himself, urging the proof of this said Truth, in these words.  
It is the Spirit, that quickeneth; the Flesh profiteth nothing: 
john 6. 63.  The Words that I speak unto you, are Spirit, and Life.  
For, what other sense can the Words carry, but this▪ that, the Flesh of Christ, profiteth nothing unto eternal Life eaten Corporally: but it is the holy Spirit, quickening the Hearts of the Faithful, that worketh unto life, in as much as it moveth them to believe steadfastly in Christ, and so, to eat his Body, and drink his Blood, spiritually; that is, by Faith.  
The opposition of the Spirit, and of the Flesh, in their Attributes, may seem to warrant this interpretation, The Spirit quickeneth; The Flesh profiteth nothing, as it is Flesh of it own Nature, as is said; Ergo, seeing it is necessary unto Salvation, to eat Christ's Flesh, not by the help of the Teeth, Corporally; we must have, the quickening of the Spirit, which effecteth the same in deed, by his own power, through Faith.  
Hitherto is it showed, what manner of Food, the Flesh of Christ is, represented by the Bread, in this holy Supper. Yet, more fully to thy understanding, for a better satisfaction thereof, it shall not be amiss to show also, how the Flesh of Christ is made Food, and Meat for us.  
Of this, let us receive instruction, out of the words of Christ, saying; And the Bread, which I will give, is my Flesh, 
Joh. 6. 5●.  which I will give, for the life of the World.  
In these last words (Which I will give for the life of the World,) that one word (which) being rightly understood, will manifest the manner, how, the Flesh of Christ, is to be a Food unto us: For by (Which) is meant (in as much as, or how far forth) that his Flesh is to be given, for our Life, unto death, as an holy Sacrifice, offered to God the Father, of him, as Priest.  
If not taken in this sense, there must needs follow, by a false exposition of the word, an absurd division of the General, in many particulars, as if Christ had a double, and twofold fleshly Nature, by two Bodies naturally distinguished; one to be given, for the Life of the World; and another, reserved to himself; and so, suffering, and not suffering; crucified, and not crucified; dying, and not dying as touching his whole human Nature: which to affirm, were blasphemous, being adverse to the Articles of the Creed; which teacheth the truth of Christ's Flesh, to be but one only.  
The man, that hath no further light of knowledge, than what his Mother might seem to have conferred upon him in her Womb, is that Natural, in S. judes Epistle, having 
a Jude 19  not the Spirit: And as he speaketh in the tenth verse, Corrupt themselves in those things they know naturally, 
vers. 10.  as Beasts.  
For none can truly understand, and discern all things, but the Spiritual Man, saith S. Paul, Therefore, I● do 
1. Cori. 2. 15  here deprecat all preiud●eating 〈◊〉, requiring a Mind, humbled in itself to the Truth. It is the single Eye, that dischargeth the single trust GOD sand us his Children, that Eye, in the Myster●●● of his Word. I say then, and do speak it unto the intelligent 〈◊〉 not weaned to his Will, nor seduced by fa●●e 〈◊〉 from the Truth, to believe them easily, without ●rying the Spirits; (for, a light belief, is no true, and sure document) I speak as unto them which have understanding: judge 
1. Cor. 10. 15  ye what I say. That the former exposition of the word (which,) may well, and consonantly be adhibited, to the words of institution of the Supper, when Christ, breaking the Bread, and giving it to his Disciples, said; This is my Body, (which) that is, in as much, as it is given, and broken for you. For, that holy Bread, even the Bread of the Lord, as S. Paul speaketh, is not absolutely the Sacrament of the Lords Body; But it signifieth and testifieth, the Body of Christ to be given there, as it was broken, and offered upon the ●rosse, with a sense of God's Anger, to expiate, and take away the guilt of our Sins. And in like manner, The Blood of the new Testament, which, is, viz. so far forth, as it is powered forth, and shed for you, and for many, for remission of ●innes, admitteth the same construction: For, by this means, that new League, and Testament, was established, and confirmed unto us; and withal, Remission and forgiveness of Sins, purchase● 〈◊〉, and obtained for us: whereas, Without effusion and shedding of Blood, is 
Heb. 9 22.  no Remission.  
And it was necessary, that the New Testament should so be ratified, otherwise, all transgressions had not been taken away, neither had we received the promise of eternal inheritance: for, No Testament can be effectual, before the death of the Testator; as it is written, Hebrews. 
Heb. 9 16.   
Christ then, being the Son of GOD, as well as Man, shedding in his Nature, his Blood, must needs have an everlasting virtue, of purifying & cleansing our Souls, from all guilt of Sin; For his Death was, to purge our Consciences from dead works, to serve the living God.  
By which already spoken, it is evident, that the Flesh, and Blood of Christ, hath the sense, and understanding, of Meat, and Drink; not simply taken, but after a sort, and by interpretation; to wit, in as much as, his Body was crucified for us.  
So we speak, that a Natural Body, what soever, is subject to the external sense, as it is coloured, and no otherwise.  
Thus the first Question as touching, what manner Food, the Flesh, and Blood, of Christ is, hath been discussed.  
The other is, the manner how, it is, and aught to be eaten, and drunk, unto the salvation of our Souls?  
The answer of this Question, is easily made, out of the former already explained: For, if we well, and duly consider the Nature, and quality of the said Food, we must easily find out the manner of taking, and using it, to our good  
For, it is to be accommodated unto it wholly, and properly. Say then, because the Flesh, and Blood of Christ, offered in the forms of Bread and Wine, are absolutely spiritual, as is already demonstratively proved; the manner of feeding upon them must necessarily be, with the Mouth of the Spirit: 〈◊〉, what is this Mouth of the Spirit, but the Faith of the Soul?  
And what is this Faith, but to believe that the crucifying of Christ upon the Cross, was the breaking of his Flesh, and the shedding of his Blood, for the redemption of our Sins?  
The words of Christ in john: He that believeth in me, 
john 6. 47.  hath everlasting life. And vers. 54. Whosoever eateth my Flesh, and drinketh my Blood, hath eternal life, bear the same 
vers. 54.  sense.  
Were it otherwise, that, in the proposition, of eating his Flesh, and drinking his Blood, Christ signified differently, from the proposition, of Faith, and Belief in him.  
A twofold way, of obtaining eternal life, must in consequence be said to be; one, by eating Christ's Flesh; another, by Faith.  
But the way to eternal Life, is one, sole, only, and the same; even Christ, apprehended by Faith; or, Faith apprehending Christ, as his only Saviour, and Redeemer.  
And this is considered in the very Nature of Faith, which is, his most proper, and natural object, even the Testimony of God himself, touching his Grace towards Man, for Christ's sake, revealed in his Gospel; which is a Testimony most Divine, and infallible, uttered by the Evangelists.  
And, what is this Testimony, but a witness-bearing of Christ's, both Person, Office, and also Benefits toward Mankind: As, that he was the only Begotten Son of 
●. john. 4. 9  GOD; and for our sakes, even to save us Sinners, and his Enemies; came down from Heaven, from out the Bosom of his Father, bringing with him, his Father's eternal Purpose and Decree, for our Salvation: Made Man of the Virgin Marie; became Flesh for that cause; Lived according to the Law of God, in all true Holiness, and sanctity of life: And so being just, suffered under Pontius Pilate, for us that were unjust; was Crucified, and died? etc.  
And, as the Gospel witnesseth these things; even so do the Sacraments testify no less: which be the very Seals of the Gospel, even as it were, a visible, and palpable Gospel.  
Who therefore giveth credit, to these Divine Testimonies, that Man therein, both feedeth upon the Flesh of Christ, and drinketh his Blood spiritually; that is, effectually worketh by the Spirit, his own Salvation. GOD grant this, to all his.   
Amen.   

A Prayer, before the receiving of the Communion.  
O Most merciful Father, who after the Sacrament of regeneation, hast appointed us eftsoones, to receive the blessed Sacrament of the Lords Supper, for confirmation of our Faith. Have mercy upon us, vile, and wretched Sinners, not worthy to approach unto this thy Table; Pardon us, (O gracious GOD,) accept us into thy favour, and forgive us all our sins, according as thou hast promised in thy Word, to all faithful believers; Inflame us with love towards all men; make us hearty to forgive our Enemies, and to pray for them; Open the Eyes of our understanding, that we may earnestly repent us of all our sins pas●, and hunger and thirst after Righteousness: Satisfy us with thy heavenly Food; and make us partakers of all the benefits of thy Passion: Grant us Grace worthily to eat of this Bread, & drink of this Cup, that we may remain in thy favour for ever. Holy Father, give us full consolation and commemoration of this Mystery, that our Faith may be increased, our Hope confirmed, our Charity inflamed, our weak Consciences comforted; all Dangers repelled, and our Souls assured of their Salvation, in the Blood of Christ. Let no profaneness enter into our Hearts, so long as we are about this Holy action, or afterwards: But give us Grace to receive, with pure Hearts, clean Souls, fervent Love, and steadfast Faith. Have mercy upon thy whole Church, especially upon this Place and Company, that we may serve and please thee in this holy Service, and all other actions of our lives, for jesus Christ's sake. Amen.   

A Prayer before the receiving of the Bread.  
O Sweet JESUS, as thou hast given thy Flesh, to be the Bread of eternal Salvation: So vouchsafe to work in me, by a lively Faith, that I (receiving the same,) may be, and evermore continued in thee, and thou in me●.  
Amen.   

A Prayer before the receiving▪ of the Cup.  
O LORD, vouchsafe, that as thy Blood was shed, to wash me a most miserable sinner, from the corruption of the old Adam, and all actual sins: So grant, that it may (through a lively Faith,) take effect in me, and wash me from the filth of sin, and renew i● me, the fruits of Righteousness, that I may become a fit member of thee, and live and die in thee.  
Amen.   

A Prayer after▪ the receiving▪ of the Communion.  
O Sweet● JESUS, our Lord and Saviour, we tender unto thee, all humble and hearty thanks, for suffering Death upon the Cross, for our sins, and admitting us, miserable sinners, to the participation▪ of this thy▪ blessed Sacrament, the memorial of our redemption. Unite us unto thee, by thy heavenly Grace; Apply all thy Merits, unto our Souls: Suffer us never to doubt of the forgiveness of our Sins; but let the Door of thy Sanctuary, 〈◊〉 be open unto us, that, in our greatest needs, we may▪ 〈◊〉 thither, and apprehended thy gracious Pardon, ratified by this Seal of thy Covenant. Quicken us, (O Lord) in this life; reui●●, and renew us, that we may disclaim our old conversations, and become New men, in Holiness of life. Keep us, that we ship not out of this building: 'Cause us to love thee, that our whole delight may be only in thee: To this end, we entreat thee, to strengthen us with thy holy Spirit, against our frailty: To defend us with thy Power, against Worldly troubles: To purchase our Pardon, by thy Merits: And to cure our So●es, with thy Blood, for thy Truth, and Names sake.  
Amen.   

A Meditation upon the Mortality of Man's frail Nature, arguing the corruption, and final dissolution thereof upon Earth.  
A Sanctified thought in the meditation of Mortality seriously employed, giveth blessed content unto the resolute Conscience stayed in itself, as secured thereby from all fears, which otherwise commonly do assault it, and so annoyed the state of the Soul: Neither is it sooner procured to the mind of man, disposed unto the actions of true Godliness, or more sound settled there by Faith; then when an earnest well instructed Consideration of this life is offered unto it, and precogitated: which being so had, calleth a man to a remembrance of himself, in himself, circumspectively viewing and pondering the great imperfection of his own Nature, subject to change & alteration; and in fine, to a summary dissolution of itself.  
Of this, are we admonished by job, where he telleth us, 
job 14. 1.  that, Man, who is borne of a Woman, is of short continuance, and full of trouble; He shooteth forth as a Flower, and is cut down: 
vers. 2.  he vanisheth also as a Shadow, and continueth not. For his days are swifter than a weavers Shuttle, and as the Cloud vanisheth 
job 7. 6. vers. 9  and goeth away: so he, that goeth down to the Grave▪ shall come up no more: to wit, shall not have any use of this Mortal life, being now passed over, and wasted in the momentaine motions of his own Breath.  
Fo● to speak of Man in that his own Nature considered, which he hath received from the Womb of his Mother, and wherewith he, as clothed, seemeth here to live upon the earth; what is he, I say, (taken in the true sense of Mortality,) after the opinion of Aristotle, but a Mirror of great Weakness and Infirmity? The Image and representation of all Incontinency tending to Ruin: The Pastime, and very scorn of Fortune: The Balance of Envy, and pitiful, but remediless Misery? The Prey, and Spoil of Time? and what else is, or may be thought to remain in him, to be altogether Fleame, and Choler.  
It seemeth, that wise men, who have well and considerately re●ized the state of this our dayly-dying life, have upon good reason, to express the same significantly, likened Man for his baseness, unto the Wind, 
a job 7. 7.  a Bubble of the Water, a Spider's Web: Unto a Vapour 
b jame. 4. 14.  that appeareth for a little time, & afterward vanisheth away; arguing from thence a common fragility incident to our Nature, which hath no life, but what it breatheth in the Land of waste, and so by breathing necessarily spendeth itself. This frailty and corruption of our mortal Nature, is very sufficiently argued, by that kingly Prophet David, in the allegation of two special Attributes, Dust, and Grass, or the Flower 
Psa. 103. 14. vers. 15.  of the Field: In which words, he noteth affirmatively the frail condition of our Mortal bodies, which is but a Span long, a Minute of a time, yea less than a Minute: For all our life is confined by the limitation of the three distinct Notes of differenced Time, said to be either 1 Passed, or 2 Present, or 3 Future: If 1 Passed, it is that 
a Gen. 3. 19  Dust out of which we being made, are returned to it again: If 2 Present, it is that Grass, 
b Psal. 103. 15. 16.  or Flower of the field, which flourisheth, till the Wind ᶜ goeth over it: If 3 Future, yet by reason of the motion perishing, it may seem to be gone, before it be fully come, as an idle Dream, or Vision of the Night, which hath uncertain returns, but passeth away speedily, and effecteth nothing.  
What is then the first part of our life, into which we enter, with Tears of mourning, but as the Time passed, without knowledge of itself? And as a thing forgotten, never returneth to be seen any more; Only by proceeding forward (if in case it hold out the full paces) it maketh the step into the 2 Middle Age of Man; which is, as the Time present, interiected between the Time passed, and the Future: And what is the 3 Middle Age? Even a continual Toil both of Body, and Mind: Carp afflicting inwardly, Labour and Painfulness wearying outwardly; Enemies assaulting, Flatterers entrapping, Temptation upon Temptation; nay, scarce one ended, another succeedeth, the former Conflict yet abiding: many come upon us unexpected. Consider this, O man! and weigh the condition of thine ownself.  
Thy Body is in League with the World and the Devil; and by a mutual consent, have joined their forces for a Battery against thy Soul. Hereupon it is, that the World beleagreth thee daily, and obsesseth thee on every side, even through the working of those five Traitors, the Senses, which thou hast always about thee; The Devil lying in wait to prey upon thy Soul, which by the Body's treason is thus betrayed, to the merciless Enemy. What now wilt thou do, O Man? And what canst thou do for thine own safety? For there is no Security, whither soever thou turnest thyself: Thou canst not rid thyself of thy Body: Thou canst not fly from it, nor cast it off: Thou must of necessity carry it about with thee, because it is tied and bound unto thee: And yet see, thine Enemy, yea, the chiefest of thine Enemies, and daily helper to those thy most dreadful, and annoying Enemies, the World, and the Devil: See their forces, and how they are Marshaled; Thy Flesh giveth the first onset, it talketh with thee of Meats, and of Drinks, and pampering Cheer; it telleth thee, that the Belly must be thy God, it parleth to thee of Sloth and Idleness, of all manner lustful Pleasures, and vain Delights: Now art thou ready for the worlds Baits, which are, Ambition, Arrogancy, Pride, Boasting, Insolency, Covetousness▪ by which, the Devil provoketh thee to Anger, Malice, Envy, Swearing, Cursing, denying God, much occasioned thereby; and lastly, to all Bitterness, the Bane of thy Soul: Dost thou not see, O man, that thus living, thou hast Rebels, and thieves with thee, and that 
Ezek. 2 6.  thou remainest with Scorpions?  
And seeing this, dost thou yet desire to have a further st●ppe into an other Age, which is the last part of this Dying life? What is this, but to desire to wear Earth still (which we carry about us,) that so by wearing it, at length ourselves be worn out of Breath, and in fine, become Earth in deed, whereof we first came? Admire, GOD his pleasure attendeth upon thy longing herein, and he be content to give thee a step into further years, that make up the last Age of thy life, what hast thou gotten, but a brittle hold of frail, and deceivable uncertainties, which also are accompanied with Wearisomeness, pain, and sundry Fears of undoubted Mortality? For, if our first entrance into the World, is in corruption, and putrefaction from the Dust of the Earth; and the 2 Progression thereof the days of vanity, with wasting of years in heaviness and mourning; Can this 3 latter Time, of an over-spent life, be comfortable to thee, that wearieth out the Body with a daily, yea, hourly Consumption of Flesh and Bone, making thee as a Broken 
a Psal. 31. 12. 10.  vessel, which causeth strength to fail in thee for Pain; and thyself in the end, to be a destroying food for Worms?  
Hearken to David, who telleth thee, that the time of thy life is seventy years, according to the common interpretation 
Psal. 90. 10.  of our Nature, and so may come to Eighty, if they be of strength: and yet is not this strength such as may continued us with certainty in that course, to end it without Labour and Sorrow: For, Our days are as the days 
job 7. 1. Psal. 90. 9 10.  of an Hireling; yea, they spend as a thought, which suddenly passeth away. No marvel then if they be cut off quickly, and we fly away: Surely there is no comfort in this Life, which hath a threefold necessity inevitable: 1. Of Baseness in our Birth 2. Of Wr●etchednesse in it whole course, and passage on forward. 3. Of a final Dissolution of the Body, in the hour of death, by separating the foul from it. Yea, consider this threefold Necessity yet once again. 1. In your Conception, by which you have the first ingress into life; for, it is a fault. 2. In your Growing up; which argueth a progression of days, for it is with great weakness, and in darkness. 3. In your Egress and departure from hence; for it is with horror and dread: I say, consider this well, and lay it to your Conscience, and see the state of your Natural life, Conceived in sin and filthiness, brought forth in heaviness and mourning, fostered in carp and fears; prolonged by a little Vial of vital Blood, which either itself, may be dashed & broken in pieces suddenly, with some unexpected accident; or that vital Blood in it easily tainted and corrupted, being of Nature diversely apt to be hurt, through contagion of infinite Diseases; and so in the twinkling of an eye, brought to the Grave of utter darkness, For surely, so long as we devil in these Houses of Clay, whose foundation is the Dust, and 
job. 4. 19  is to be destroyed before the Moth; we cannot choose, but see. Death continually in our eyes; and both Morning and Evening, and every Hour, approaching towards us: Make hereout use to thyself of this certainty of Death, after this manner.  
I am borne into the world upon condition, that when Death calleth to me for the debt of Mortality, which my Nature is to pay unto it, I must yield it: Tell me then, Canst thou know, at what hour of the Night the Thief will steal upon thee? If this be hid from thy knowledge, how canst thou be secured of the Time of thy death? Which though most certain in it own Nature▪ as thou canst not deny; yet, to thy conceit let it be known to be most uncertain also. Whether thou thinkest, or not thinkest of it; speakest, or not speakest of it, is not in question, Death is neither the nearer, nor farther off: For by not thinking, or speaking of it, art thou able to put it the farther off from thee; nor by thinking and speaking, canst thou 'cause it to hasten the sooner upon thee: Walking or running, standing or sitting, lying, or doing any thing, Death attendeth upon thee, is continually at thy Back, followeth hard at thy heels; every pace thou makest walking, is a step to the shadow of death, leading to the Grave. Be not deceived in a foolish conceit of thy strength, being new in the flower of thy age, that therefore thou mayest live till to morrow. I tell thee, Young man, thou hast not the Months of Times in thy hands: And it is a vain thing, yea, dangerous to thy Soul, to be foolishly confident in uncertain securities: Such Trust, may be said to be, as the House of a 
a job 8. 14.  Spider, as Bildad to job speaketh; which is to day, and before to morrow is swept away: So is the Earthy vessel, that carrieth thee about; For to day it seemeth sound, is suddenly cracked and broken; and being 
b job 7. 21.  sought after in the Morning, thou art no where to be found, because now thou sleepest in the Dust, contrary to thy expectation; wherefore know, that thou art dying every day, every hour, every minute of an hour: and then be persuaded, that a minute of an hour in this day, wherein now thou livest, may give thee, the last gasp of Breath, which thou expectest, and promisest to thyself to enjoy to morrow: But if thou dost wear out this day, according to thy hope, by breathing; yet understand, that thou hast so many hours lesser to spend; and a day decreased from the number of the days of thy life, which thou lookest after; which is an Argument of a decaying state, occasioned through that general corruption in thy Nature; and therefore of necessity, must be mortal unto Death; perhaps in the Morning, before the Evening come: For what cometh to us of our life, goeth from us also: and what thou accountest added, is rather subtracted, and taken out of the account of thy days; for Death stealeth upon thee, when thou imaginest it to be farthest off.  
The Life of the Wiser sort, is a true Meditation of Death: Be wise then and say to thyself, now ready to Sleep, I may happily not waken; being wakened, it may fall out, that I Sleep no more. Likewise, Going abroad, I may die, and not return again: Being returned, I may not go out, nor look abroad again.  
There be many Reasons, which may school our Reason to this profitable Meditation; some already spoken, and some in that which followeth, to be remembered; among which this of the great incertainty of Death, when, & where to fall out, may have place in the chiefest ranks.  
God out of his Wisdom for the knowledge he hath of our great security in the state of our own Salvation; hath hid from us the day of death, that by not knowing it, we may suppose it to be nearer unto us, even obsessing all the parts of our mortal Bodies, & so uncertain of Death's approach at all times, we be at no time unprepared in expectation to die whensoever. Therefore, as touching the Place, say thus to thyself, I know not where Death doth wait for me; Therefore will I be, as a Watchtower attending the coming of it in all Places.  
And in regard of the Tim●, say thus: The Son of Man 
Luk. 12. 40, ●5.  will come at an hour when I think not: I will therefore be prepared, having my Loins gir● about, and my Lights burning.  
No doubt, this uncertainty of Deaths, both Place, and Time, well and advisedly pondered, must needs incite, and stir us seriously to meditate our Mortality, with some fear and horror to the Conscience, dreading the after judgement. And the rather for the manner of deaths assailing us unawares, it being in greatest variety of Accidents; yea, some of them such, as for their quality, not seeming to be feare-worthie, are therefore little expected, and doubted, & so lest of all thought upon Yet surely, to be suddenly surprised of Death, is a fearful thing; and therefore against it we pray in the Church-Letanie, saying: From sudden Death, good Lord deliver us.  
Yet doth common life minister fondry examples hereof and of which some recorded in History, may here not unprofitably be recited, both for illustration, and instruction sake.  
I said before, the accidents occasioning Death, upon the sudden, were, some for quality not fear worthy; yet have they happened to some not suspecting the same. As Strangulation, by the moisture of one small grain of a Grape to Anacreon a Greek Poet: and likewise the same by a Hair Drunk in Milk, to Fabius a Roman Senator. A strange Accident, working so suddenly, and speedily unto a dissolution of Nature, as far void of man's Reason, as to be thought of them nothing feared; or misdoubted.  
And may it be thought, that Aeschylus an other Greek Poet, suspected any approachment, or seizure of Death, when sitting without the walls of Sicily, a sunning himself, bareheaded, an Eagle, let fall upon his bald Crown a shell Crabbe, or Snail, and therewith struck him presently dead. Other strange Accidents, and Occurrents of Death, do many ways assail & affright the life of man. As too too great joy, suddenly conceived in mind upon any thing moving the Affection precipitated before in the contrary, or otherwise, & by th'essence unexpectedly, yea, beside all hope represented.  
So did those two Mothers of Rome for joy, that there Sons were returned home safe, from that great slaughter of the Romans, made by Annibal, at the lake Thrasimen in Hetruria, whom they did not look for; the one hearering of her sons death there; the other, suspecting it.  
So Marcus Iwentius Talua, Consul, as he was sacrificing in Corsica, received Letters certificatorie of a Supplication to be decreed him from the Senate: Upon the intentive reading whereof, fell down presently dead for joy.  
So died Sophocles suddenly, for joy that a Tragedy of his was applawded, and approved by the suffrage of one above the rest.  
Contrarily, immoderate Grief, and Sorrow, is a cause of death suddenly surprising, as is written to have happened to Homer the Poet; and no doubt hath been, and is to many.  
Likewise some sleeping, have died; as Pindarus that eloquent Poet of Greece, in the bosom of a Boy, in whom he much delighted.  
And Scipio Aemilianus that overcame Carthage, the adopted Son of Scipio African, found dead in his Chamber in the night time: And in bed, divers others have also breathed forth their last gasp.  
Also by Dogs dilaniated and ●ent in pieces; as Euripides the Poet.  
Again, by Ruins of Houses, as 〈◊〉 a noble rich man of Crannon in Thessaly, with so many, as were there at supper with him, Simonides the Poet then also present; but miraculously preserved. Here to be remembered, job his Children, who, as they were eating and drinking in their elder 
job 1. 19  Brother's House, were suddenly killed, after the same manner.  
Thus hath Death many ways to take away life from Man upon the sudden, by unlookedfor accidents.  
Are we not then even for this cause especially, to be warily circumspect in the whole course of our lives? in no part thereof to be dissolutely wanting to ourselves, in a vigilant care for addressing our Thoughts daily, & hourly to an expectation of that end, which is naturally confined to our Mortality, & every minute stealing upon us, is more nearly approaching, than we can imagine, or dream of. I conclude all this matter thus, saying: O happy is that man, whom the Lord, when he cometh, shall find readily attending for him with watchful Eyes, and burning Lamps, wheresoever, whensoever, and howsoever. Grant this O Lord, unto me, and unto all that love thy coming. Amen.  
Now then, to return to the Question of Meditation propounded, let no man think it an idle, and fruitless thing, to recall often to his remembrance the fragility of his Natural, and decaying Life, consuming and passing away, in the days of Vanity: Whosoever is well studied in the knowledge hereof, shall find Instruction sufficient, to guide his Thoughts in the true understanding of his Mortality. The meditation of Death, saith one, is a doctrine of living well. Agreeable to this, is that of jesus the son of 
Eccles. 7. 36.  Syrach● Remember the end, and thou shalt never do amiss; or, thou shalt not sin eternally. For surely the memory of Death, both that it is inevitable, and also uncertain, doth easily reclaim us, seriously exercised therein, from often, and greatly offending God. For, it can not be, without the suggestion of the second coming of Christ unto judgement: before whose Tribunal, we are to tender account of all, as well Thoughts, and Words, as of Deeds. This being represented to our minds, must needs keep us in awe, unto amendment of life, which is not here, without continual infinite miseries; and also afterward, in that general summons, is to be laid open, unto a Trial, upon a second, either Life, or Death: If we be found to have died here daily, through sin; we shall pass by this first death, of our natural bodies, unto that second death, of both Body & Soul, in Hell. But if, as seeming to live daily, we shall also in ourselves, die daily in deed, to ourselves, as Paul speaketh: 
Coloss. 3. 5.  Mortify our members, (which are the lustful motions of the Flesh,) that the dead Nature of the old Man, (which is the Flesh) may not bear rule in the affections of our minds, to work iniquity; but rather that living Nature of the New man, (which is after the similitude and image of God, by knowledge in the spirit,) reform the whole Soul, and conform it wholly to the obedience of God's will, we may not doubt, but dying thus here in Earth unto Sin, we shall live in Heaven with Christ, and his Angels; where is the full fruition of all perfect bliss with eternity. This is that true, and blessed fruit of the Meditation of Man's Mortality spoken of before, seriously & in the fear of God practised in the daily exercises of our Religion, even to suffer the old Adam with all his vices, to die in us, in our lives; and to 'cause thereby, that Christ renewed inwardly, may be effectual in us, unto a true life, at the Time of our Natural death: In which sense, this Temporal death, is nothing else, but a Translating of our Bodies and Souls, to the place of Immortality; For, Where 
a Eccle. 11. 3.  the Tree falleth in that very place it shall be, and remain for ever: which is most certainly to be averred upon the change of this Corruptible, 
b 1. Cor. 15. 50, 51, 52.  with Incorruptible: for, Flesh & Blood, must first put off all Corruption, before it can inherit Incorruption But to return to the matter in question, I say, that the Meditation of this Transitory life, in a general view of itself, aswell of the miseries, in which it is enwrapped here in this vale of Mortality, as for the certainty of Death, to which it is subjecteth, after an uncertain manner, is very necessary, and profitable to the Soul, especially, if the contemplation of eternity, either in Bliss & joy, or in Pain & Torments, be always in the Eye thereof, which telleth us, that every day of this mortal life passing away, is a drawing near unto the end thereof; & the end is the hastening of judgement; which we cannot avoid: Therefore happy art thou, o Man, whosoever art blessed with this motion of the Spirit, daily to think, how thou mayst stand in the seveere discussing of Death, and judgement, which in precedence of Actions, are before Eternity.  
To live so, as that thou mayest die unto a Perpetual life, is most joyful, and to be desired: But to die so, as hereafter to live in a sensible tormenting Death, is lamentable and dreadful▪  
Canst thou then take pleasure in this dying Life, or delight in the use thereof, otherwise, then as the due consideration of it in the Spirit, may be a means to prepare thee against the hour of thy Death, in which thou must necessarily receive thy Dome?  
The life of the Sages in the former Age of Paganism, is said to depend upon the Precepts of Moral Philosophy, from them to receive instruction unto all virtue of manners for common life. And as we read, they were by them, through the only light of Nature, so sufficiently well instructed, as that they are highly celebrated in histories, and propounded as examples for imitation. But saith one; All the doctrine of Moral Philosophy, is not so much available to give perfection to the life of the wise, as one particular Motto of that wise man indeed, who said; In all thy works, remember still, that thou hast to die. Remember then, and let it be the first object always in thy remembrance whensoever thou goest about any thing thou wouldst effect, to consider whether thou wouldst undertake it, if thou shouldest even the very same time, and moment of time, die, and come to appear before God, to give account for it? Were our Consciences settled in this cogitation, our minds could never be sovocated, and traduced by vain affections, from the Meditation of death; which seriously attended, and studied, hath a spiritual force, to break in sunder, that spiritual chain of the Devil, made up of nine Links; viz: 1. Evil Thoughts. 2. Delight. 3. Consent. 4. Action. 5. Habit. 6. Hardness of Heart. 7. Necessity. 8. Desperation. 9 Death Eternal. For Evil Thoughts, being abandoned from out thy Mind, (as must needs be, when it is wholly possessed, with a daily, earnest, and godly Meditation of Death, representing the day of Account, judgement, and Eternity;) how can the other Links, depending all upon the former, now broken and annihilated, but fall also in pieces, and come to nothing? Let me have leave, by your patience, to term this kind of sanctified Meditation, the fountain of all Divine graces, having virtue and power, effectually in chief, to remember the passion of Christ, which cleanseth our Souls from all guilt of Sin; cassireth all sinister cogitations out of our hearts; fortifying them in the love of God by faith, and so utterly excluding thereout the love of this world, Enemy to godliness, (for the love of GOD, and the love of the world are incompatible) witnessed by those worthy speeches of a certain noble man, in a parol conference, had with an other of his own Rank, who said, that he had sometimes proved to his great grief, and sorrow, that the desire of worldly Treasures, produceth in the name of man, two dangerous effects. 1. The one, a difference, and distrust of God his goodness, and providence: 2. The other a restless disquietness, and sadness of the heart, devoid of all godly content. And further saith, that upon a voice which he seemed to hear in his sleep, being therewith awakened, he presently uttered these words, as they came to his mind; Repose all thy care in the Lord, and he shall worship thee. For before, as himself confesseth, he was plunged into a kind of despair of God's providence, by reason of his wrath, etc. But now, being called, as it were home to himself, and more advisedly considering the state of the world, and of worldly things, he said, that the said sentence was to him a Medicinable Salve against that his too much worldly Carefulness, having force in him to quiet the Mind, to confirm and strengthen it in a lively Faith, to 'cause him to rest contented with his present state, and to make him know, that he cannot serve 
u Matth. 6. ver. 24.  two Masters, which Christ there interpreteth, God and Riches; And therefore the said Noble Man said well, who so loveth God, cannot set his affection upon the world: For surely, as the Shadows are always greater, when the heat of the day is decreased, the Sun being then in declination from the Meridional point: But otherwise the Sun rising, and ascending, they are far less, and decrease: So is it in the opposition between the love of spiritual graces, and the desire of Temporal and worldly things; for as that waxeth cold & numb in man, so these are in greatest vigour; contrarily, as that increaseth in zeal towards God, so these vain, and foolish carking cares for Riches always unstable, and commonly hurtful, are weakened, and vanish clean away. And to these godly Acknowledgements of infirmities, fight as it were by murmuring, and grudging against God's providence, that other Noble Man ascribed his assent also; saying, you have greatly to praise God, who by his holy Fire, hath wasted, and consumed in you, that frozen hardness of the heart against him, through despairing of his goodness, in supplying to your wants, maintenance for yourself, your Children, household, and family, in which state of weakness of faith, he suffereth the greater part of men to die, and to carry to their graves that false suppose, arising out of possessing so much, as is to be required for the maintenance of their Port, and it may be, myself am one of those.  
But it is meet we correct this our perverse judgement; and confess that our state, and livelihood, is very good and blessed, in as much, as not having a superfluity of plenty, and yet not suffering want in extremity, we are succoured, and relieved of God, as touching a competency, in the use of all Necessities, fitting to the clothing, and feeding our families; in which state whosoever is found, he may well acknowledge Gods provident care over him and his, and be content to suffer affliction, which is but his fatherly chastisement, and without grudging, or despair, to submit wholly our wit to his wisdom, 
w Math. 9 ver. 32.  who knoweth that we have need of Meat, and drink, for our life, and also Clothing for the Body, as Christ telleth us.  
Let us then after the example of these two worthy noble men, 
x Eclesiastes 7. 4. ver. 6.  go to the house of Mourning, where the fear of the wise is, there to see the hand of God, for the amendment of our lives, there shall we be sighted with the sight 
y Ecclesiastes 6. ver. 9  of the Eye, which Solomon saith, is better▪ then to walk in the lusts of the heart, for in this house are we schooled, to a quietness, and peace of the Conscience, fixed in the Meditation of God's providence, and so taught, to be content with that God giveth us, for life, and not to follow the desires of the flesh, never satisfied, which is one of the greatest Tortures that can happen to increase affliction upon misery without all comfort. To him that saith, Why is it, that the former days were better than these? Solomon telleth, 
z Ecclesiastes 7. v. 12.  Thou dost not inquire wisely of this thing: for, what is this, but to murmur against God's justice in punishing thee for thy sins?  
Let us be of S. Paul's mind, who saith, that 
a 1. Tim. 6. ver. 6.  Godliness is great Riches, if a man be content with that he hath. The want of a due consideration hereof, hath bred many, and those in a manner inexpiable Inconveniences, annoying the whole state of our life, in matrers of both Religion, and manners. For, who doth say with job in his Soul, If I have sinned them thou wilt straightly look unto me, & wilt not hold me guiltless of mine iniquity. job. 10. 14. Or who with David calleth to 
c Psal. 77. ver. 6.  Remembrance a song of Thanksgiving in the night, and communeth with his own heart, that his Spirit may search diligently, To know himself, and his whole life; To sift his gifts, in what case they stand; if good, whether put forth to the good of others, for the honouring his Name, of whom he hath received them; if defective, and faulty, whether of their own nature, or abused through security; in both, to seek to God for amendment by his spirit, that his will may be obeyed of us in all things.  
But how can this search of the Spirit be in our Souls, when the key that should open the door of the closet of our hearts, is not had of us? I mean a Consideration of our selves, and of God, in his Mercies and judgements. The ●nd is to be considered in the course of our lives, wherein, it will appear, whether rightly understood, and accordingly followed or not, by the works that we do, and in them also shall we manifest that good and godly consideration, which we aught to have of God, in his mercies, and judgements; For these are rewarders of our works in this life, either with pain, or joy; joy, the object of his mercy: Pain, of his judgement towards us; in both to be glorified, (yet is his mercy above all his works;) If we do well by (h) faith, applying our Talon 
(d) Mat. 25 ver. 20. 21.  with increase, which we receive from God, to that end Mercy steps forth to embrace us; and to double them upon us, if by laying our Talon up in a Napkin, and hiding it. judgement hath the hearing and determining 
(e). Luk 19 ver. 20. etc.  the cause, and is to punish also; I say, the Meditation hereof, rightly construed, and fitly accommodated to the matter in hand, will make us acceptable to God in the Course of our life: for as much as concerning the world, and the Riches thereof, we shall use the things of this world, as if we used them not; and so enjoying the peace of Conscience, through this grace of God, have a longing to be dissolved, and to be with Christ our peace, who hath joined us in himself 
f Ephe. 2. ver. 14.  to God his father. Who then hath fruit by the Meditation of this Mortality? To answer this Question by illation of the Contraries, is to the intelligent, an instruction. For the Doctrine of Contraries is one, and the same, because in the Negative contrary, is an implication of the Affirmative contrary to it. And therefore, I say, who so hath set his whole affection, upon the things of this world, making them his Treasure, that man whosoever, hath no true sense of this Meditation. For his heart is far from any Thought sanctified to the Consideration of his end. The Spirit doth not well relish to him, that hath savourly tasted of the Flesh: Christ is sour to him, because he delighteth in the world, and accepteth it sweet. So then, not the Rich, and Covetous person can reap any sound benefit of this meditation: For to him the remembrance of Death 
a Eccle. 41 ver. 1.  and mortality is bitter: because he is a man that liveth at rest in his possessions, and hath nothing to vex him, yea, hath prosperity in all things etc.: the which wealth, and Riches, ease, and quietness, he now dying, must needs lose, and forego, with all the delight, and Treasures, where in his heart was fixed, when the young man in the Gospel was willed of Christ, to 
b Matt 19  cell all he had, and to follow him, he was sorrowful; for he had great possessions. A Rich man saith Christ, shall hardly enter into the kingdom of heaven: whither, whosoever will have passage, must first forsake the world's mammon, & prepare his way, by the meditation of Death, which the Rich man cannot hear of, that delighteth in his Riches, for to him the thinking on Death, which depriveth him of those things, wherein his chief delight is,) must needs be loathsome, with great dread and horror of mind, For 
c Isai 5. 8.  woe unto them, that join house to house, and lay field to field, till there be no place (viz: for the poor to devil in) that ye may be placed by yourselves in the midst of the Earth. These are of that generation, the wise man speaketh of, Pro. 30. 14. two holy Teeth are as Swords, and their jaws as knives to eat up the afflicted out of the Earth. And the Poor from among men, the horseleech with her two Daughters, which cry, Give, give, also the Gormandizing Epicures, etc.  
Also the gormandizing Epicures, that live in delitiousnes of fare, abusing the creatures of God unto easeful, and wanton disports, are merely adverse from this meditation, as being unfit Auditors to the doctrine of man's mortality. These make their 
d Philip. 3. 19  Bellies their God, passing over their days, in joy, and gladness, 
e Isai. 22. 13. 1. Cor. 15. ver. 32.  as it is in Isay, slaying Oxen, and Killing Sheep, eating flesh, and drinking wine. And as the Apostle out of the Prophet there speaketh, say, (in a scorn and derision of the Resurrection) Let us eat, and let us drink, for to morrow we shall die: persuading herein themselves, that they shall die like brutebeasts, having no account to make of their Actions done in their Souls & bodies, because they imagine they perish both together. These I say, are such, whom the holy Ghost mentioneth in the 
f Act. 17. 18. 19  Acts, to have mocked at Paul's preaching of jesus, and of the Resurrection, calling him Babbler, and a setter forth of strange Gods. And these in all likelihood can have no benefit, by meditating a dying date: which though they know to be certain, yet do never think of it, or fearing the approach, tremble at the thought thereof, and may rightly do so, for there is a woe denounced against them, 
(g) Isai. 5. 11. ver. 12.  that rise up early to follow drunkenness, and to them that continued until Night, till the wine do inflame them. And the Harp and viol, Timbrel, and Pipe, and wine, are in their feasts, and regard not the works of the Lord, nor consider the work of his hands. For they say, we are borne at all 
(h) wisd 2. 2 ver. 6. ver. 7 ver. 9  adventure, and we shall be hereafter, as though we had never been. Come therefore, Let us enjoy the pleasures that are present; Let us cheerfully use the Creatures, as in youth; Let us fill ourselves with costly wine and Ointements, and let not the flower of our life pass by us. Let us all be partakers of our wantonness; let us leave some token of our pleasure in every place, for that is our portion, and this is our Lot. There is also ● third kind of men, called, the Damned Crew, whom their own wickedness hath blinded, who cannot 
(i) wisd. 2. ver. 21.  make any good use of this foresaid meditation, being themselves wholly given over to drink iniquity like water; 
(k) job. 15. ver. 16.  and to work all abomination with greediness; These speak good of evil, and evil of good; These put 
(l) Isai. 5. 20.  Darkness for Light, and Light for Darkness: Bitter, for Sweet, and Sweet for Sour; As being not ashamed of any sin, are hardened in desperation to all impiety: For the fear of God, is not before their Eyes, and the ways of Righteousness they have not known: 
n Psal. 56. verse 7. Psal. 94. 7.  They 
(m) Psal. 53. verse 1.  are altogether corrupt, and do abominable wickendes. They say in there hearts, there is no God: for (u) they think, they shall escape by iniquity: supposing the Lord shall not see, and the God of jacob will not regard it. But he, that teacheth man knowledge, will make them to understand, that these thoughts are vain, and abominable. For he hath planted the Ear, that he must needs hear: and he hath form the Eye, that he must needs see. And the woe denounced by Isay shall be against them, and upon them unto punishment, because they 
p Isai. 5. 18.  draw iniquity with Cords of vanity▪ and fin, as with cart Ropes; For saith Solomon, 
q wisd. ●. 19  horrible is the end of the wicked generation. So that I may conclude, to these vnr●penting sinners, who are the Reprobates and castaways of uncircumcised hearts, and seared Consciences, death of all other, is Gaul, wormwood, and Coloquintida, at whose remembrance they are affrighted, but at the ●ight thereof, laying open unto them the Book of inditement in which they read their Sins engrossed, and the punishment allotted for them, are altogether astonished, and lamentably passionated with horror infinitely tormenting. Can these then partake▪ fruit and benefit of this Meditation, who, joying only in the fruition of this life, fear death, as having no hope of the resurrection to a further life, but rather unto an eternal Death; and yet so dying, they shall in a sort always live, that by living always unto Torments, they may always be dying in Torments; For the state of the Damned, is a dying life, and a living Death, never, and yet ever living, and dying. O miserable Caitiffs, who live here in their Sins, to dye in them; and so dying, live in perpetual pain of hell fire, never to dye by them. But this is most agreeable to the Rule of justice, that, an infinite Evil, which is Sin, committed here against the infinite good, which is GOD, should receive punishment their also infinite, to answer the price paid for it which was infinite, and ●estimable. Wherefore let no such, nor any rich gluttonous Epicureall Worldling, think to receive good of this Meditation, who have excluded themselves from the use of it, being far removed from the favour of God, for which it is made. Who then, to repeat the very words of the former proposed Question hath fruit? etc. The answer by the affirmative is, they that have lost the taste of all the falsely supposed felicity of this miserable life, knowing it to be mere vanity, and in this sense mortify and sacrifice themselves daily, living here in the world; showing after the example of Paul, a wonderful desire of being loosed out of this body of 
Phil. 1. 23.  flesh; which Paul saith is best of all. For hereby they avoid three, the greatest enemies of Mankind: 1. The World. 2. The Flesh. 3. The Devil. The World alluring, the flesh consenting, the Devil executing, and accusing: all Complices to treason against the soul, of purpose to overthrow the state thereof.  
In this respect, the great misery of this our life, with infinite dangers many ways pretended, and intended against it, craveth a very serious and godly Meditation, of death and mortality. And art thou, o my soul, prepared to the hour in which thou must of force be freed, from the prison of this Body; and from it, be separated, till the day of thy last doom? Be exercised daily and hourly in a settled consideration of the death of Christ, which he suffered for thee upon the Cross; of the glory in the heavens above, which he by that his Passion hath purchased unto thee. This well considered, and perpensed of thee long before, must needs withdraw thee clean from the world, and draw thee nearer unto Heaven; and by this means being sequestered from among men, will 'cause thee, even now, living with them on earth (that notwithstanding) to be associated with the Angels in heaven, though here as yet absent in body from them. For so those senses of the Body (which otherwise are ministers to it of all pollution and sin) shall more religiously serve to thy only use, o my soul: 1. The Eyes, shall be turned away, that they behold no vanity; 2. the Ears stopped, that they shall hear no lewd and cursed speeches; The tongue, as tied and stiffened, shall utter no words, either of blasphemy, to wrong GOD in his honour; or of slander, to injury a Neighbour in his Name. These with all the other parts of the Body (whereof thou art made the Mistress and Governess to have command) shall now be conformable to thy hests. The Eyes, as the Eyes of a 
h Psa. 1 ●3 2.  servant, shall continually wait and attend upon thee, to be lifted up after thy direction, to him that dwelleth in the highest Heaven. The Ear; as the 
i Pro. 18. 15.  Ear of the wise that seeketh Learning, being wholly sanctified unto thee, shall now wholly and resolutely harken to the words that proceed out of the mouth of God, thereby to instruct thy understanding, which thou hast from God, thy maker. The Tongue, schooled by thee in the discipline and institution of Piety, shall be as the 
k Pro. 15. 2.  Tongue of the wise, to use knowledge a●ight; which is to 
l Psal. 71. 24.  talk of the Righteousness of GOD, daily; and to 
m Psal. 35. 28.  utter his praises every day, by the Commandment of the Holy Ghost in S. Peter, 
n Pet. 4. 11.  speaking as the words of GOD; which make to Edification, and building up of the inwardman, through Faithin Christ.  
Thus being 
o 1. Cor. 6. 11.  sanctified in his Name by the Spirit of GOD, o my Soul, thou must needs have his 
p Coloss. 3. 16. 17.  word devil in thee plenteously in all wisdom, so that whatsoever thou shalt now do, in word, or deed; thou shalt do all, in the Name of the Lord jesus.  
For those earthy members of the body, being 
q Coloss. 3. 5.  mortified unto all uncleanness and evil concupiscence (which S. john confineth, to the 
r john 2. 16.  Lust of the flesh, the lust of the Eyes, and the pride of life, and reckoneth them all to be of the world:) and by the benefit of this Mortification, thou being 
s Coloss. 3. 10.  renewed in knowledge after the Image of him, who created thee: O Soul, how canst thou now, but appear pure, and acceptable in his sight, having the 
t Pro. 15. 33.  instruction of his fear, unto wisdom in Christ jesus?  
And now, o Soul, thou being in this blissful fruition of Purity, and sanctification, in a manner stated, through the grace of thy Maker, and Redeemer Christ jesus, now I say, thou mayest boldly, in him, avouch, that thou art well prepared to leave thy prison of clay, in which thou art enclosed, and by it detained as an exile from thy true country, where is thy sure abiding place of an everlasting habitation, even in the heavenly Jerusalem, sited upon the Holy mount Zion, where thou art enfranchised into the liberty of the Sons of God. For as yet thou art but a Pilgrim upon earth, wandering up and down in a wilderness of vanity, lodged always Guestwise, without certainty of abode, as a Farmer and Tenant of the world at will, upon a sudden, even in an hour not excepted to be discharged; for thy Mansion is above, whither, if, whilst here abiding, thou dost in thy thoughts and endeavours, truly aspire; thou mayest in the time appointed for the calling thee home, assuredly ascend, and be received there into that city, which S. john saith, is laid out (v) foursquare, whose light is the glory of God, and the Lamb; in which light thou shalt walk with the People 
(u) Reve. 12 16. Verse. 23.  that are saved, for such as are 
x Phil. 4. 3.  written in the Lamb's book of life, which is the 
y Eze. 13. 9  Register, & writing of the House of Israel. Therefore, o Soul, if thou dost earnestly affect this place, a place full of all content, of bliss, & tranquillity, seek for it here, by mortified affections, and sanctified cogitations, drawn from worldly things, and fixed upon the heavenly. Begin here thy after everlasting life, whilst in this thy daily dying body, thou as yet seemest to breath & live. And because thy passage thereto, must needs be, by the death of the body, thy house & prison: It shallbe fitting for thee, to think daily & hourly, of that thy dissolution. This Meditation would be engraven in the Table of the heart, where thy seat is; a thing of all other most remarkable, in Letters of Or, to 'cause a better remembrance of the worth thereof, with greater delight also unto the eyes of thy understanding▪ Take examples of like Memorials from others; partly Divine, partly profane, and heathen  
Divine, as the 
z Exo. 28. 30.  Breastplate of judgement, the urim, and the Thummim, upon Aaron's heart, to put him in mind of his Office, which consisted in knowledge and Holiness; The 
a Deut. 27. 2, 3.  writing all the words of the Law upon stones by God's appointment, in the land of Canaan beyond Iorden, for a remembrance to all them, that God had consecrated that land to his service.  
And before they entered over Iorden to possess that Land, Moses exhorted the people of Israel, to 
b Deut. 6. 7  rehearse the Commandments to their Children continually; to talk of them, tarrying in the house; Walking by the way; Lying down; and Rising up. Also for a sign to be 
Verse 8.  bound upon their hands, to be as Frontlet's between their Eyes. Also to writ them upon the Posts of the Houses▪ 
Verse. 9  and upon the Gates. And this was commanded, to the end, that they might the more surely, 
c Deut. 11. 18.  be laid up in their hearts, and in their Souls.  
And likewise the 
d Numb. 15. 38, 39  Fringes, upon the Borders of their garments, with Ribbons of blue silk, were commanded by Moses from the Lord; that, as is written, when they looked upon them, they might remember all the Commandments 
(e) Mark 13. 38. Luk. 20, 46.  of the Lord, and do them: Which in Saint Mark, and Luke, Christ noteth to have been used of the Pharisees, in the name of long Robes.  
The divine examples of Memorials, for instruction unto Religion and godliness are these. And for thy Instruction, o my soul, that in like manner also, thou mayest further the meditation of Mortality, by having always in thy sight, written as in the heart, these words, Remember to die, which is the end of this life. Philip King of Macedon, and father to Alexander the great, feared to have well instructed himself herein; when notwithstanding the greatness of his worldly pomp, and sovereignty in Greece, reckoned himself by the common course of Nature, to be subjecteth unto death, and took order accordingly, with a Page of his chamber, to be advertised of that his Mortality, every Morning at his Chamber door, in these words: Philip, remember that thou art a man. Which is, as much to say, as that thou must die, as other men. Thou hast Records of Antiquity, touching this very point of Mortality, which thou art advised to practise by daily Meditation, for the better conforming and settling thy resolution therein.  
Among many and sundry examples of Remembrance, registered in the Annals of former Ages, and left to the posterity for Imitation, these two or three which I shall recite are memorable.  
I read, that the manner and custom of the Grecians was, presently upon the choice of their Emperors, to sand Masons, which were workers of Monuments, and Tombs unto them, with four sorts of the best Marbles, and to know of them, in what manner, and fashion, and of what sort of Marble, they can be pleased, to appoint their Sepulchre to be erected unto them yet living. This of purpose put in use, to abate the pride of that their so high, and eminent estate, agreeable to that in the Psalm, 
f Psalm. 82. 6, 7.  I said, ye are Gods, and ye all are children of the most High: But ye shall die as men, and ye Princes shall fall like others.  
And it seemeth, the Popes of Rome, by an usurped Title of prehem●nencie, the Graund-masters of Emperors, and Lords of Kingdoms, have in another kind imitated this Action of remembering their Mortality. For it is also written, that at the Consecration of those holy Fathers, forsooth, is two Hards, or Flax, burned before them, and so caused to flame out; to which is adjoined these words▪ So passeth away the glory of this world, in manner, as the flame of that Tow or Flax burning, is suddenly extinguished.  
Well saith one to this purpose, There is no King Emperor, nor Monarch, but may ●inde about his Finger these words; 
g Eccle. 10. ver. 9  Why art thou proud, o earth, and ashes? For what are Princes by nature, but men, whose 
h Psal. 146 ver. 4.  breath dpearteth, and they return to their Earth. To these former alleged, which are examples for worth remarkable, let be adjoined those sensible, & feeling speeches of that good Emperor Adrian, as making also greatly for credit to that Truth, for they purport a memorable document of man's mortality testified of himself. This Adrian, a little before his death, commending Antonius Pius his adopted Emperor to the Senators, Consuls, and other Officers of Rome, spoke thus; Fathers conscript, you see for a truth, how upon the sudden, Death not expected, and less doubted, hath surprised me unawares, and by how small occasion it taketh my life from me. I may herein be an example unto you, and to all men, to hold it a Truth most certain; that, that part of life is m●st commonly in peril, and soon faileth, in which for pertainty of longer days, we had reposed our most trust, and best hopes.  
And, may I not say, why dost thou, o Father Pope, bear thyself so stately insolent above Princes, in the pride of thy triple Crown? Thou usurpest the authority of God, to pardon sins by Indulgences: but where is thy power to exempt thine own foul body of sin from death?  
A man, saith David, 
i Psal. 49. 7 Verse 9  can by no means redeem his brother, he cannot give his Ransom to God, that he may live still for ever, and not see the grave.  
Art not thou then a sojourner in Rome, as thy Predecessors were before thee, whose place of spiritual whoredom thou now dost occupy? Is not thy time, as was 
(k) Wis. 2. 2. vers. 3.  theirs, a shadow that passeth away, not returneable? And is not thy breath also, as the smoke in thy Nostrils like others, which is clean vanished, as the soft Air?  
Let that thy Predecessor of the Guelfian Family tell thee, who upon an Ash-wednesday (being a day of Shrift) besprinkled the face of a Gibeline, being in opposition to him, & his name,) with Ashes, saying; Remember, o Gi●●line, that thou art ashes, and into ashes thou shalt return.  
But where is he now, and where are the rest? They are all gone, & are now as if they had never 
l Wis. 2. 2.  been, they are no where to be found: 
m 1. Chro. 29. 15.  There is no abiding; no waiting for them to 
n Wis. 2. 5.  return, for it is fast sealed, so that no man cometh again.  
Tell me thou that 
o Thes. 2. 4.  exaltest thyself above all that is called God, sitting as God, in the Temple of God, showing thyself that thou art God, and saying, thou canst shut up heaven, and open it at thy pleasure: Tell me, I say, if thou canst the way of an 
p Pro. 30. ver. 19  Eagle in the air; or the way of a Serpent upon a Stone; or canst thou find the way of a ship in the midst of the Sea?  
What doth then 
q Wis. 5. 8.  Pride profit thee? or what profit doth the Pomp of Riches bring thee?  
Surely, when an 
r Wis. 5. 12.  Arrow is shot at a mark it parteth the Air, but no man can know where it went thorough, because it cometh immediately together again.  
Inquire, I pray thee, of the former Age, and prepare thyself to search of those forefathers thy Predecessors. Shall not they teach thee, and tell thee, that in the death of a man there is no recovery? 
s Wis. 2. 1.  neither was any known, hath returned from the grave?  
As the foolish confidence they had in their Pomp, and worldly honours is cut off, and themselves consumed in their own vanities; so shall thy 
t job. 8. 14.  be, even as the house of a Spider, which being swept away is no more seen. For thou, and all the Princes of the world, are made as the Clay; which is fashioned out of the dust, and therefore must of netessitie be brought into dust again, which cannot be known any more.  
How necessary a thing it is for all degrees of men, aswell the High, as the Low; Noble, and Ignoble; Rich, and Poor; and ●ow behoveful to their Souls welfare both now and hereafter, to represent to their remembrance the memory of death and mortality, by some good means whatsoever, in any sort howsoever; may easily be conjectured by that hath been already spoken, in regard aswell of the Misery of this present life, which is transitory, as of the happiness of the life in expectancy, which is everlastingly enduring.  
And it may seem, that the due consideration hereof, hath exercised the wits of the former Age, in devising, and inventing fit objects representative of this kind. I have recited a little before two examples, to this purpose to be also remembered. It cometh likewise to mind, that among the Egyptians, it was a custom in their solemn Feasts, and Banqueting cheer, to 'cause the Figure and shape of a dead body portraited in wood, to be carried about, by one appointed to that Office, and to show it to every one there, being a Gu●st; speaking to them severally, in these words; Turn your Eyes hither, and whilst you are now eating, and drinking, remember that thou shalt be, as this is, after death, which is stealing on apace, and will seize upon thee unawares; if thou think not of it betimes.  
A worthy wise custom, instituted by them first, and brought into use, of purpose, to put them in mind of Temperance and sobriety in meats and drinks, which commonly produce excessive appetites, from whence issueth, foul enormous crimes and offences, perciudicing the quiet of a godly Christian life.  
To this wise judicial custom of the Egyptians, is much agreeable, the well advised course of them, who of purpose, or howsoever, carry about with them in a Ring, either engraven, or enameled, the Image of death's head, and otherwise also in some Table pictured, and proposed, to the view of the Eye; that so presented daily in sight to the inward Common sense, and to the Memory, The Mind also may the sooner, and more seriously be invited to an apprehension thereof, by it to be presently stirred up to meditate the consideration of Man's mortality. For in deed, what is, or can be more terrible to a natural man, than the Dissolution of the Soul from the Body? The which, as it cannot be without some agony, though not alike in all; so the same represented to the Eye of the mind, by much, and often thinking upon it, must necessarily 'cause fears to any man, especially as than not resolved to dye, and less prepared thereto, because he hath not taken a view of his state, by the Account he is presently to make. For surely, as it is appointed unto men, that they shall once 
u Heb. 9 ver. 27.  die; so after that cometh the judgement. The which being a consequent to the natural death, and in itself fearful, must also of necessity, make Death seem the more terrible.  
For, whither is the Soul, once parted from the Body, to go, and pass, but to the 
w Cor. 5. ver. 10.  Tribuniall seat of judgement, even before GOD, to tender an Account of all Thoughts, Words, and deeds, done in the Body, and to receive according to the same. For which cause the Apostle there calleth that day of judgement, that 
x Vers. 11.  terror of the Lord, which is meant in the words, appear before the judgement seat of Christ, and receive the things, etc. to be the second judgement, which will be general, for the Sheep, and Goats; The Sheep unto the right hand, to hear the sentence of Glory; Come ye blessed of my Father, etc. The Goats on the left hand, to hear the sentence of damnation; Departed from me ye cursed, etc.  
This I speak by way of Note for distinction sake, because of the particular judgement, which is appointed also to man presently upon his departure out of this world. For no sooner are we mortality dead and passed from thence, but we are translated to the place of eternity, either for Bliss, or for Curse, even in the hour; yea, in the very moment of that hour of the Souls dissolution, eternal joy and felicity, is either gotten, or lost. The (z) Tree 
y Matth. ver. 41.  falling, whether to the South, or North, lieth there in the place, in which it falleth, as hath been said before. And is manifested for a Truth in the Examples of Lazarus, and Dives. 
& Luke 16. 23.  Lazarus died, and was presently carried by the Angels into Abraham's bosom. Dives died also, and was in Hell torments.  
As this is most true, and constantly to be averred, so aught it not to be just cause of scrupulosity to any, thereby to make question, whether for the reason of that first judgement, this other, which is the second, and shall be the last, should therefore seem the less necessarily to be had. GOD forbid, this idle, and incomposit, yea, most impious doubt, should once enter into the cogitation of any true Christian well devoted to the best sanctifred knowledge of him. Rather let every one seek to satisfy themselves out of S. Paul; who teacheth, that 
a 2. Cor. 5. vers. 10.  every man shall receive, according to that he hath done in his body, whether it be good or evil: which cannot be understood to be, at the time of our Natural death, for that the 
b Gene. 3. 19 luke 16. 22. 23. 1. Cor. 15. 51. unto 55.  Body then, goeth into the Earth; the Soul separated from it, to the place of either joy or pain, as before is showed, till the time that it return to the Body, raised from out the dust, to partake with it upon the sentence, in that day of Doom, according, as it lived with us here on earth in doing good, or ill. This is very pregnantly witnessed by john in his Gospel, where speaking of the power most sovereign, and high above all power, which Christ hath of 
d john. 5. vers. 26. 27. 28. 29. Dan. 12. 2. 3.  life and death, and in the virtue of that power shall execute judgement, as he is both God and Man; sayeth, that the hour shall come, in the which, all that are in the graves shall hear his voice. And they shallbe come forth, that have done good, unto the Resurrection of life: But they that have done evil, unto the resurrection of condemnation. That day will be to the godly a day of joy and endless comfort, for they shallbe accounted among the children of God, and have their portion with the Saints. All tears are wiped from their Eyes, for they shall weep no more; their mourning is now turned into perpituall joy and gladness. But to the wicked who have wearied themselves in the way of iniquity and perdition, that day shall be a most terrible day, a day of heaviness, and lamentation without pity, for their Laughing shall be turned into weep immeasurable; and their worldly pleasures into pains insufferable. By this already spoken, is sufficiently argued the second judgement.  
Yet this notwithstanding, may easily be persuaded by reason also, for that we do not at our departure from hence, carry away with us dying, the whole measure of demerit, and evil. For either our Example of evil living in words and deeds; or our writings, being tainted with errors, (depraving the sense, and understanding of others unto vanity, and lies,) have been means of great corruption unto them after our death, for which men so il deserving in their life time, could not then dying receive their judgement, because that the corruption occasioned thereby, came to pass after their death. And it is a reason making forcible for the second judgement already argued out of the Scripture. In which, even that which was not known at our death, being not then acted, but falling out afterwards, shallbe then revealed; and so the justice, & Mercy of God, shallbe manifested upon the good & bad; in heaven mercy; in hell, justice for ever. Understand this, o my Soul, and learn wisdom, for 
e Wis. 8. 4  she is the Schoole-mistres of the knowledge of God This teacheth thee, that 
f Wis. 2. 1. vers. 2.  life is short and tedious. That the breath of man is as smoke in his Nostrils, and his words, as a Spark, raised out of his heart. Think therefore upon this last gasp, which will make an end of all vital Breath, and meditate of it, before it cometh and seize upon thee, lest it surprise thee so unawares, as that all thoughts, not forestalled with a due consideration hereof, nor well exercised in it, do foolishly perish, and suddenly leave thee to thine own prejudice.  
Men are deceived in this, that they imagine they die not, before they give over their last breath, not perceiving in themselves a decay of life daily, which is the cause that men through this false suppose, promiseth to themselves a length of days in their youth, and middle Age; because, as they say, Death is then far distant: whereas even then, life passeth away, as a 
g Wis. 2. 4.  trace of a Cloud, and cometh to naught, as the mist, that is driven away with the Beams of the Sun, and cast down with heat thereof.  
How then are they foully deceived in conceit, that conjecture an extent measure of days, by the life in the Morning, as if both the Midday, and the Evening, were necessary in consequent, to the Morning breath, and for continuance of life to a multitude of days.  
But do thou, o my Soul, take unto thee, the instruction of wisdom, which teacheth Soberness and 
h Wis. 8. 7.  Prudence, that by it thou mayest understand, Nothing to be nearer to any thing, then is death, to life; and so in the consideration hereof, be settled, through a Godly prepared thought, against that day, which will come, as thou art taught, like 
i 1. Thes. 5. ver. 2. 6.  a Thief, stealing upon thee in the night. Thou must therefore watch in prayer continually, that thou be not surprised unawares; which thou mayest avoid; if, as Solomon warneth thee, thou shalt 
k Act. 12. ver. 13.  harken to the end of all: Fear God, and keep his Commandments: for this is the whole duty of Man. The true fear of God, hath for the fruit, Wisdom, (for he that 
l Pro. ●8. vers. 7.  keepeth the Law of God, is a child of understanding) and for Reward, happiness, for the man that feareth abuses, standing in awe of GOD, is pronounced Blessed. For this cause, the 
Verse 14.  house of 
m ●c●les. ●. verse 4.  Mourning, and Sorrow, is preferred, before the house of Mirth and Feasting▪ where we shall learn to 
n Micha. 6. 8.  humble ourselves, and carefully to walk with God.  
And unless we do here in this life, so address our ways before God, that we may be thought worthy in his mercy to walk with him, (which must be in Sanctity, and Holiness,) Let us not think that we have truly meditated the state of our Mortality, for (if done effectually,) it must be with a vigilant Eye to the day of our Resurrection, in which we shall every one be called to an 
o Luke 16. verse 2.  account of our Stewardship; how we have bestowed our several gifts in this life, which God gave us, to glorify him in the necessary good uses of them: In which sense, that day, must needs be a day of great fear and horror, of much trembling, and p●ine to all, as many as shall be found to be the Goats; for theirs shall be shame, and 
p Dan. 12. vers. 2.  perpetual contempt, 
q Matth. 13. 42.  cast into the F●rnace of fire, where shall be weeping and Gnashing of te●th.  
But to such as be found to be Sheep, which are the wise and the just, who have kept the true fear of God, and his Religion, they shall 
r Dan. 12. vers. 3.  shine, as the Brightness in the Firmament, or, as the 
s Matth. 13. 43.  Sun, in the Kingdom of their Father: Because they have not only committed no iniquity; but, yea, rather done the works of Peace, Righteousness, and Love; and therefore they shall be received into a possession of joy and happiness; as then, in that great day of the second judgement, shall be made manifest to all indifferently.  
To conclude, and to shut up this discourse of Man's mortality, both necessary and comfortable to the godly, I say with S. Peter; 
t 2. Pet. 3. vers. 11.  Seeing all these things must be dissolved, (viz, The Heavens melt with heat, and the Earth with the works therein, be burnt up) what manner persons aught we to be in holy Conversation, and Godliness, looking for, and hasting unto the coming of that day of God.  
Wherefore seeing we look for such things, Let us be 
Ver. ●4.  diligent to be found in him in Peace, without Spot, and blameless?  
Let us 
u Mark 1. 33.  take he●de, watch, and pray, as Christ admonisheth in his Gospel. For we know not when the time is, whether at Even, or at Midnight, or at Cock-crowing, or 
Verse 35.  in the Dawning.  
CHRIST the King of Heaven; the Riches of his Servants; true Treasure of the Souls of his children, which aught always to be within them; So sanctify our Thoughts in the Meditation of that Day, as that, when He cometh, We may be found, not sleeping, but watchful and waking to him; even for his own Names sake.   
Amen.   


A Premonition for the addressing our Souls unto a Devotion seriously zealous at the time of prayer.  
EXceeding great is the goodness of God, that requires of his Children the familiar talk, by godly, and devout prayer. Yea, infinitely 
a Ephe. 2. ver. 4.  rich is he in (a) mercy, that both gives them a willing affection to pray; and affords also a meed for the same, even the effect of their desires, as out of his own wisdom himself seethe meet, and convenient.  
See the wonderful force, of true Prayer. It is powered forth by man in Earth: It worketh for man above in Heaven: It is the Key of the Celestial Gate, to open the way for ascension up thither, even to the Throne of God's grace, that God's mighty deliverance, may from thence in like manner have passage, to descend for man's relief at all times of need.  
Wilt thou offer an (a) acceptable (a) sacrifice unto God? offer Prayers, even the (b) calves of thy 
b Hebr▪ 13 ver. 15. 16.  Lips?  
Wilt thou daily converse with God? use (b) daily (b) 
(c) Luk 21. ver. 36. Math. 18. 20  Prayer, which is the spiritual conference the devout Soul can have with God.  
Wilt thou taste how sweet the Lord is? Invite him by 
d James. 5 ver. 15.  Prayer to the house of thy heart. For it is Prayer, undoubtedly, that pleaseth God greatly.  
But the manner how to pray discreetly to please God, is here carefully to be heeded. This consideration is confirmed by five words. 1. Wisely. 2. Ardently. 3. Humbly. 4 Faithfully▪ 5. Confidently.  
1. Wisely. That God's glory in chief, and next our Neighbours good, be respected according to the Rule of Christ▪ Love God 
e Math. 22. ver. 37. 39  above all▪ and thy neighbour as thyself: understand thy Neighbour, to be any whom thou mayest conveniently help at any time, as 
a Luk. 10. ver. 37.  Christ teacheth.  
Now as touching the things for which thou art to pray, Know, that herein thou art to be directed by the word of God his promise, and according to it, thou art to pray, either absolutely, or with a Condition.  
If absolutely, then are the things of such Nature, as to which God hath been pleased to tie himself by promise absolutely, as are his Spiritual graces, and other such, as by which his glory is advanced.  
If with a Condition; thou must accordingly pray conditionally. And such things are Temporal benefits. And in all these, let Christ be unto thee an example, to ●eeld thy will in all thy petitions, unto the 
* Luke. 22. ver. 42.  blessed will of God.  
2. Ardently. For there must be in thee a mind stirred with an heat of Cogitations, and inward Thoughts, fully settled to this heavenly meditation.  
Thou must remember now, that he to whom thou prayest, is a Spirit, and therefore to 
b john. 4. ver. 23. 24.  be worshipped in the Spirit only.  
Wilt thou then 
c 1. Corin. 14. ver. 15.  pray in the Spirit? Enter into the Chamber of thy Heart. Lock thyself in there, with all the most holy Thoughts and faculties of a sanctified Mind, that all cares of worldly affairs be clean shut out from thence at the time of talking with God. For how canst thou desire God to hear and attend thy Prayers, when in praying, thou neither hearest nor attendest thyself, being distracted with Thoughts of mundan and earthly matters.  
3. Humbly. That all thoughts of self conceited worthiness, and Meritorious works, be clean abandoned out of our Minds in time of Prayer. In which time, we must remember, that we present ourselves before God, merely petitioners and Suppliants, to crave that, which, as we know we do not deserve to have granted, so we cannot claim, by right title of Merit, to exact the same.  
Therefore we must pray in Christ's name, through him, and for his sake only, to be heard; otherwise we pray vainly, and derogatively to his merits, who only is our 
b Heb. 1 for 10.  Altar.  
4. Faithfully. For how can we have a good conscience, 
c 1. Timoth. 1. ver. 5.  if faith unfeigned be away? and where is faith, if Love and Charity, which is the end of the Commandment, be not present, to commend our Prayers unto God?  
And having then no good conscience, can we pray, as secured of God's help, being destituted of his promise, which his word, (without which there can be no faith,) must warrant and make good? Have therefore faith, that we be not doubtful of God's promises, which are, yea and Amen.  
5. Confidently. To argue a perseverance in praying; at no time to be discouraged, though we are not answered from God, according to our own desires, being assured, that God doth not deny, which h● deferreth to give; but in his good time will be ready to hear, and grant our requests, as shall be both for his glory, and our own good.  
Let us therefore be confident in Prayer, continuing therein fervently, for all men, without 
d 1. Thessa. 1. ver. 2▪ & 3  ceasing, after Paul's example for the Thessalonians. And according to his Counsel to Timothy, saying▪ 
e 1. Timot. 2. ver. 8.  I will, that men pray every where, lifting up 
f james 1. ver. 6. 7. 8.  pure hands, without wrath, and doubting, for it is against faith.   

An Advertisement to the Reader. etc.,  
FOr a more expedit, and ready means to forward Devotion, upon occasion, I have thought good, to digest into some fit order these Prayers, referring them Common place wise to their several heads, for any special use in particular. Advised hereunto by those distinguishing appellations of Prayers, which S. Paul useth, seeming to note in them a peculiar and proper use, in different specifical kinds.  
And truly, as the matter, (of which Prayers consist,) is distinct, and diverse, so the manner of praying is not always of a like, and the same nature.  
To use then S. Paul's words, (a) There be 1. Prayers, 
1. Tim. 2. 1.  There be 2. Supplications. There be 3. Intercessions. And there is also, 4. A giving of thanks.  
Of this have I sufficiently discoursed in my Preface, as to the Intelligent Reader may appear for his instruction, if he be pleased to advertise himself thereof by reading the same.  
To come then to the matter in hand, you shall understand, that all the Prayers herein contained, are in the general name of Prayer mere,  
Prayers 


1. petitory.  
2. supplicatory, or of supplication.  
3. Intercessorie, or of Intercession.  
4. Thanksgiving.     
1. Payers mere Petitorie, for spiritual Graces of a simple Nature, absolutely to be termed Prayers. As are these following.   

A necessary, and godly Prayer for the assistance of God his holy Spirit, against all wandering, extravagant thoughts, distracting devotion in time of Prayer, first, and principally to be made, before we pray to God for any thing, whether Spiritual or Temporal.  
Almighty & everlasting God, thou o God (whose 
a jerem. 33. ver. 2.  Name is the Lord) have mercy upon me, and be pleased to harken unto the voice of my prayer, which I make unto thee at this time: I confess that thou 
b jer. 17. ver. 10.  searchest the hearts, and triest the reins, as thou speakest of thyself; and 
c 1. Cronic. 28. 9  understandest all the imaginations of Thoughts. Forasmuch then, as it cannot be unknown unto thee, (who art all wisdom, seeing in secret places, a God at hand, and 
(d) jerem 23. ver. 23. 24.  not a God far off) that the minds of men in this mortal life, are wavering, and unstable, easily entertaining vain and idle thoughts, and so most ready to be diverted, and seduced by them, (being the mere suggestions of the devil thine and our Enemy) from the contemplation of thee, our chief good, and from the invocation of thy most blessed name: My humble and hearty petition to thee, at this time, devoted to the calling upon thee by Prayer, and Supplication, is for the assistance, and special direction of the holy Ghost. For, as thou art a 
e Ihon. ch. 4. ver. 24.  Spirit, by the Nature of thy Godhead; so thou requirest to be worshipped in Spirit and Truth. Lord I know this, and I desire to do this according to thy will, revealed to me in thy word; But it is not in me to perform it, as thou requirest; who by my will, can testify no more, than a bore purpose, and endeavour of my heart; It is thy work in me, o Lord, when thou art pleased to show 
f Rom. ch. 9 ver. 16.  mercy. O then, be pleased, I beseech thee, now to be gracious unto me; Direct, and guide, the thoughts of my heart; do thou o Lord, sequester, and address them, wholly to thyself, for this service, which I am now in purpose, willing to perform unto thee. For who can better discipline my heart, and fashion it thereunto▪ than thou? who art the God of my heart, even the first framer, and maker of it? I have now need of thy grace, yea, of thy great and most special grace, without which, I can do nothing; that thy preventing, and assisting grace, to begin, to continued, and to perform this good work, of praying to thee; a work, which thyself hast commanded, and wherein thou most delightest; Arise therefore, come, and descend into my soul; replenish it with the fullness of thy Spirit, that it may be wholly, and sound settled unto thee; raise it, by a fervent and zealous devotion, to the true worshipping of thy Name; For this cause, Remove, from out of it, all unseasonable Cares, of worldly matters, whatsoever; Lead me, into that my 
g Mat. 6. ch. 6. ver. 6.  Chamber, which thy Christ mentioneth; and shut thou the door thereof, and do thou keep it, against all idle Cogitations, which interrupt devotion, and draw me away from thy worship; that so being brought by thy spirit, into that quiet closet of my heart, I may sit there, intentive to my prayers only; in them, embracing thee, as it were perfectly united to thee, without lets and hindrances, as far forth, as the infirmities of my flesh may permit; Otherwise, I shall seem as one of them, whose hypocrisy thy son Christ taxeth out of Matthew, and out of Isaiah the Prophet, to draw 
h Matth. ch. 15. ver. 8 Isaiah. 29. 13.  near unto thee with the mouth only, honouring thee with my Lips, when my heart is far from thee: which were in my Prayers to tempt thee, by abusing the knowledge of thee, which thou hast given me in Christ, who teacheth me, by his Apostle Paul, to 
i 1. Tim. ch. 2. ver. 8.  lift up pure hands, which cannot be, without a mind purged from griefs and offences, that do weaken devotion, at the time of calling upon thee, in faith, as I am there commanded; for I must lift up pure hands, without wrath, or doubting. Grant this, o Lord, and thou shalt forbidden the other; and so cause, by the inspiration of thy holy Ghost, that this good means, by thee appointed to man, for procuring thy help, and favour, to his relief, and comfort; shall never be a cause, of thy just wrath, unto judgement, in thy heavy displeasure, against my Soul; I beseech thee good Lord, let me find this favour in thine eyes, for h●s sake, who hath said; Whatsoever you shall ask the Father in 
john▪ 6. 23  my Name, he shall give it you. So shall I pray always to thee, and thou shalt hear me, and give me my heart's desire, that whom I know now, in this world, by Faith, 
k 1. Corint. ch. 13. ver. 12.  seeing him as it were through a glass darkly, I may in the world to come, See him, (k) face to face. Who with thee, and the holy Ghost, liveth for ever.  
Amen.   

1. A Prayer to the Trinity. The Father, the Son, and holy Ghost, one God.  
WE humbly thank thee most merciful father▪ for our creation after thine own Image, and all other thy benefits bestowed upon us. Give us grace we beseech thee, to live a holy life, agreeable to thy law, as becometh thy children. And that we may the better effect the same, we pray thee to forgive us our sins, and wash us in the blood of thy Son, that our hearts, and minds, being framed to thy will, we may be fruitful in all good works, and for ever safeguarded from all dangers, by thy almighty providence. Sweet jesus, blessed be thy holy name for our redemption. Print in our hearts and minds we entreat thee, continual memory of thy great kindness, and sore passion, that we may evermore love and praise thee, that hast bought us with so dear a price. heal our infirmities; Teach us obedience; Increase our faith; Hide us in thy wounds from thy father's just wrath; Commend our Prayers unto him (for thou art our only Intercessor, by whom we have access unto him;) Enable us with grace always to keep thy commandments; Prospero our Labours in this world, And bring us to life everlasting for thy name sake.  
O holy Spirit, the Comforter of all mankind; The author, and giver of life; we magnify thy holy name for ever, beseeching thee to inspire our hearts, and minds, with holy motions; To inflame the coldness of our zeal with the fire of thy love; To lead us into all truth; To guard, and defend us from all evils and dangers; To clear the storms of temptation; And for the glory of thy name, To bring us safely to the blessed haven of Life everlasting,  
Amen.   

2. A Prayer for the obtaining of Faith, Hope, and Charity.  
O Father of light, from whom every perfect gift doth proceed, we beseech thee to endue us with all spiritual blessings in Christ; To increase the little grain of our weak, and feeble faith, directing it to the merits of Christ jesus, and making it fruitful through love. Make us constantly to give credit to thy word, and protect us from all heresies that fight against the same.  
Lord disappoint us not of our hope which we have in thee; But make good thy promises unto us. Give us courage in Conflicts, Patience in trouble, And comfort in all things. In our extremities, strengthen our faith firm in thee: And so inflame our love towards thee, that nothing may remove it. Grant us compassionate, mild, and charitable hearts, that with melting affection and tender compassion, we may cheerfully, and willingly without repining, help, and secure all men to our powers, (especially those that are of the household of faith: And with relenting minds forgive their offences, that we may at the last yield up an acceptable account unto thee of this earthly Talon which thou hast here bestowed upon us. Comfort us in all grievous accidents, And at the point of death, give us grace to fasten our confidence in thee alone. To whom be rendered, all honour, glory, praise, renown, dominion, and majesty, both now, and for ever.  
Amen.   

3. A Prayer, for Sobriety, Chastity, and Patience.  
LOrd for thy Christ's sake, direct my paths in the right way to all spiritual, and corporal sobriety. Suffer me at no time, to abuse thy creatures, or to turn thy grace into wantonness: And grant me grace, to use all thy blessings temperately, and moderately, that I may live soberly, righteously, and godly in this present world.  
Give me grace this day and ever, to crucify the flesh, with all the affections and desires thereof; and to bring it in subjection unto the spirit. Quench o Lord the flame of all carnal desires in me; Abate the heat of Lust in me; And keep me from the enticements of all wanton company.  
Holy father, thou knowest that by Baptism my members are made the members of thy Son; Sanctify them throughout, that I avoiding all uncleanness, may possess my vessel in holiness that it may be a Temple, for thyself to delight, and devil there. To this end o Lord, stay my unbridled nature this day and ever, from all discontentedness of mind, and furious actions; Give me grace to take in good part, whatsoever it shall please thy good pleasure to lay upon me; Prevent all ●uills that may befall me; And turn all things to the best for my good in thee; That mine eyes may see thy saving help upon earth; And my heart may rejoice in thy mercies, for ever and ever.  
Amen.   

4. A Prayer for true Chastity.  
Sweet jesus, the bright resplendance of the divine Majesty, who in most zealous charity out of thy great love towards us, didst suffer death for us poor sinners, to deliver us from eternal death, thereby giving us an example of sincere Charity which we aught to exercise one towards an other. We entreat thee to warm our hearts with the fire of thy divine Love, that loving thee above all things with our whole hearts, and one of us another in thee, we may thereby appear to be thy servants. Let this charity be true without fraud, cunning, or hypocrisy, not in words only, but in deeds. Inflame our hearts by thy holy spirit, that imitating thine example, we may love our enemies, and do good to such as hate us, patiently committing all revenge of wrongs into thy hands. Suffer not the Sun to go down upon our wraths; but lend us thy holy help, that we forgiving one another according to thy example, may remain always in thee, and thou in us, in such powerful sort, as neither life, nor death, nor any other thing whatsoever may separate us. So be it.   

5. A Prayer for Spiritual joy▪  
O Lord our Sautour and Redeemer, which hast by thy holy Spirit prepared for thy faithful, and oobedient servants, far greater pleasures than the world knoweth of, we beseech thee grant, that the anointing of thy holy Spirit, may continually drive away from us all wickedness, and cheer up our minds with celestial gladness, and a desire to be dissolved and to be with thee; that having our hearts and minds continually filled with heavenly meditations, we may joyfully sing hallelujah, unto the glory of thy holy name, for evermore.  
Amen.   

6. A Prayer for Grace, Wisdom, and understanding.  
O My God, my Lord, and the only Giver of all good things; For 
a James. 1. ver. 17.  every good gift, and every perfect gift, is descending from above, even from thee the father of light, in accessible, never changing. Thou hast 
b Genes. 1. ver. 27. Wisdom. 2. ver. 23.  made and fashioned me after the likeness and similitude of thine own Image, So gracious waist thou pleased to be unto me, when as yet I was not. But, o wretch that I am, how have I obscured and defiled this thy Image in me, with the pollution of all sin, and uncleanness? 
c Rom. 7. ver. 23.  For the Law of sin and Iniquity, which I feel in my ●lesh, daily rebelling against the Law of my Soul, which carrieth thy Image, prevaileth in me, conquering and overruling all the powers thereof; yea, leading me as a captive and slave, to obey the sensuality of the flesh in many things; Neither have I means (as in myself) to withstand the assaults thereof; For in me, (that is, in the general corruption which is yet abiding in my Flesh,) ●8. dwelleth no good thing. Wherefore thy Grace o Lord ●●raue, even that thy special Grace▪ which descendeth 
ver. 18.  into the very corners of the Heart, cleanseth them from the filth and stinch of the old corruption; sanctifieth all the thoughts unto a newness of life; fructifieth unto good works; is the mistress of Truth; The Instruct●r of true discipline, the very light of the Soul; the Nourisher of godly devotions; The comfort, and consolation in all Troubles; expelling all fear and d●spaire, and confirming our hopes in thy promises. Let this thy Grace attend me in all my thoughts, and in all my Actions, that by a spiritual prevention through the same, I may continually address the whole course of my life, unto a sanctity and holiness, to work my Salvation by thy Spirit in fear, and trembling. And for the better furthering of my endeavour in the way of Godliness, (forasmuch as thy Grace is not otherwise to be seen in thy children,) grant me the Spirit of thy true spiritual wisdom, which may direct my footsteps in the paths of thy commandments. 
f Wisd. 9 ver. 6.  For though a man be never perfect, and so seemeth to be furnished with many thy good graces, yet if thy wisdom be not with him, he shall be nothing regarded, He shall not dis●●rne the things which are upon earth, 16. whereby the 
ver. 16.  life of man is guided, helped, and sustained; much less seek out the things above in Heaven, by which our Souls are said, and nourished unto thee: 17. For without 
ver. 17. ver. 12. ver. 18.  it, who can know what thy will is, 12. to do works acceptable thereto? 18. because the ways of men which are upon earth, are reform, and they are taught the things that are pleasing unto thee, through wisdom. Sand her therefore down from above, out of 
ver. 10.  thy holy Heau●ns, that she may be with me, and lead me soberly in all my ways; labour with me in my thoughts, and in my understanding, to know, and practise the grace which thou hast given me, according to the measure thereof, and so may become acceptable unto thee, in Christ thy wisdom from everlasting. To thee I come in humility of heart, to entreat for the same; For 
g Wised. 8. ver. 21.  except thou givest it, I cannot obtain it, as I am taught by thy servant Solomon, who hath said, that it is a point of wisdom also, to know it to be thy gift. To thee than I come, beseeching thee for thy spirit of wisdom, which is the worker 
h Wisd. 8. ver. 5. & 6. for 8. ver. 4. ver. 7.  of all good things, & hath the spirit of discipline, and true 8. understanding, She is the 4. Schoolmistress of thy knowledge 7. teaching soberness, prudence, righteousness, and strength. O good God, refuse me not, praying unto thee for wisdom. 
i Wised. 7. ver. 28. ver. 25.  For thou lovest none that hath not his dwelling with her. So shall I be accepted of thee in all my ways, when thou by her instruction, hast made me a fit vessel for thy grace; 25. She is the breath of thy power; that pure influence that ●loweth from thy glory; the 26. brightness of the everlasting 
ver. 26.  light; the very Image of thy goodness and majesty, which 29. shineth throughout the world. To which with thee 
ver. ●9.  and thy holy Ghost, be glory for ever.  
Amen.   

7. A Prayer for a good purpose, in the whole course of our Life.  
Sweet jesus, the only Son of the living God; The Redeemer and Saviour of mankind. I thy Creature, craving the light of thy gracious aspect, do groan unto thee. Thou art my Creator, look upon me; Thou first didst fashion me, and hast since newly begotten me with the seed of thy immortal word. Suffer not the grace of that n●w Birth, to be disgraced in me, through the foulness of my sin. Thou art my only truelife, quicken thou me by thy word. I am blind, I hasten to see light; I am even dead, I breath for Life. Wither then shall I go, but unto thee o Christ? For thou art the Physician, the light, and the life of my Soul: O jesus of Nazareth have mercy on me; 
a Matt. 9 ver. 27.  O Son of David, have mercy on me, most miserable, and distressed wretch. I am altogether both inwardly and outwardly deformed with iniquity; There is no good in me at all; My understanding is blind; My will weak; All my senses are prove to Sin; All the thoughts of my heart b●nt to wickedness; I drink in sin, and iniquity, like water; And there is no sound part in me. And yet in this most loathsome burden of all filthy corruption, I do live securely, as one surcharged with the slumber of forget fullness; The Cogitations by which I meditate on thee, are like to the endeavours of them, who seek to be awakened, but yet overcome with dro● sins do fall a sleep again; Thou hast called me, but I have not heard; Thou soughtest to draw me unto thee, but I have wilfully hung back, and would not follow thee, nor yet do, seeking new occasions ●or continual delays through Satan's suggestions, grudging at thy callings, saying, Suffer yet a little while, Ano & Anon. But, o pitiful jesus, when shall that Anon and Anon, have an end▪ How far shall yet a while go on in Sin? How long to morrow, and tomorrow? And why not, o Lord, even now, and presently, am I cleansed from my Sin, and renewed in Soul and Spirit unto thee, by thy Righteousness? I say often, I will do this, and I will perform that, to be accepted of thee in Christ; when will is ready, then have I no power; and when power is present, my will is backward; So I purpose many things, but perform nothing that good is: And what now, I allow, I do dislike afterward, as nought; And so am always wavering in mind, never resolved upon any one purpose, because I am too much affianced to mine own strength. But now I confess unto thee, o Lord, that no man shall be confirmed in his own strength, to boast himself before thee; For foolish is all presumption and pride of Flesh; And it is not in man, either to will what he can; or to be able to do, what he willeth; but rather all the ways of man, are directed and guided by thee only. I beseech thee therefore, o most loving jesus, even by the bowels of thy great pity, to grant me a true, and discreet Resolution unto good, that I may neither commit any thing contrary to thy will, or omit and leave undone what is agreeable to the same; that in the whole course of my life, I seek not, nor desire, but what may be profitable & healthful to my Soul, and specially acceptable to thy divine Majesty. Give me a mind sanctified to a constancy of this Resolution, always steadfastly to retain the same; that neither Riches, nor Honours, pleasures, nor any worldly respect whatsoever; Not not the fear of death, may at any time hereafter 'cause me, in a bold presumption of thy mercies, to divert from that grace, wherewith thou hast purchased to bless me; Nay, Let the strength of thy holy Spirit, arm me against all torments of death, yea, to the loss of this earthly life, rather than to offend thy majesty. For I know, that nothing doth more displease thee then Sin; it being that thing only, which caused thy Shoulders to be rend and torn with scourges; thy Head to be pricked with Thorns; thy body to be nailed to the Cross; and thy most divine spirit to be separated from the body▪ by a most bitter, and shameful death. Let my Soul think upon this, so often as the devil shall assault me; My mind seriously meditate thereon, as often as the devil tempteth me; And my Heart have an inward feeling thereof, at what time soever the flesh shall entice and egg me unto sin. I shall most cheerfully run unto this light, being in this manner armed at all times with thy grace, promising unto myself a victory in the same: For thou art the Author and finisher of Faith; and thou wilt be also the rewarder of that Fight, being begun, and finished by thee; even to crown it with Immortality in Heaven, where thou ●ittest at the right hand of thy Father, in glory, for ever, Amen, so be it.   

8. A Prayer before the catechizing of a Family.  
LOrd jesus, the 
a Math. 1. ver. 21. Luk. 1. ver. ●1.  eternal Son of the everliving God, 
b 1. Cor: 8. ver. 6.  Father of us all, out of whose bosom thou didst diseend upon earth, a Doctor and Teacher to men, even to reveal unto them the sanctifying will, of thine, and our heavenly Father; thine by nature, and ours by grace in thee only, thereby instructing us in the way of Salvation, purchased to us through the same; working 
Eph. 3. ver. 20.  abundantly above all that we can ask or think, according to the power and efficacy of thy holy spirit. Behold Lord, we are come hither, to hear and learn the true documents and instructions of Christian piety and godliness, as shall be most truly and faithfully delivered out of thy word, which is the savour of life unto life, to all that believe therein. Open we beseech thee the inward Ears of our Souls, and withal give us understanding hearts, that whatsoever is instilled by means of the outward bodily ears, may penetrate even to the marrow of our Spirits, and settle in the secret corners of all our reformed affections, working them sound and thoroughly unto a perfect obedience of thy william. For unless thou wilt assist us in hearing, with thy preventing grace, we shall become unprofitable Hearers; and so thy word returning to thee fruitless, may in thy judgement be made to us, a Savour of death unto death, which forbidden o good Lord, we most humbly pray thee, and with David, acknowledging our imperfections; and also desiring to have them reform and conformed to thy word, do say in the spirit, O that our ways were directed to keep thy Statutes. But how shall they be directed thereto, unless thou dost teach us? And how shall we be taught, except thou makest us to understand? Therefore teach us o Lord, and give us understanding; for when thou shalt enlarge our hearts, we will run the way of thy commandments, because thou wilt direct us in the path of the same, by making our hearts large to receive thy grace, and willing to obey thy william. That this be done effectually for our good, and serviceably for thy honour, be pleased according to the measure of that thy indulging Grace, as thou seest convenient, to remember, that this Image of thine in us, can no otherwise be made to retain and keep wholly unspotted, it own likeness, but through a godly instruction of piety, catechized out of thy word, by apt and direct principles of Christian Religion, teaching the true knowledge thereof. And what is this knowledge else, but to understand Righteousness, judgement, Equity, and every good Path? And how is that man blessed of thee that findeth wisdom, and the man that getteth understanding? For length of days is in her right hand (because she is a tree of life to them that lay hold on her,) and in her left hand, Riches and glory, (because she bringeth to honour those that embrace her, and filleth their Barns with abundance, causing health to be unto their Navel, and marrow unto their Bones, even all manner of blessings both spiritual and corporal, have they powered upon them that seek thy word, and be willing to be instructed by it, unto the Rules of Ghostly wisdom. Thou seest o Lord what we crave at thy hands, and why we crave it, thou also perceivest. We crave to know thy commandments, which are as Lanterns to our feet; And to have instruction, which is a light unto our Paths. For, of ourselves we are but darkness, and cannot see, except w● be lightened by thy word. Open our Eyes we beseech thee, that we may see the wonders of thy Law, to serve thee aright, and be afraid of thy judgements; which teach us obedience, and thy sonly Fear, working always unto repentance, whereof cometh life, as thy Prophet David taught, saying; Grant me understanding, and I shall live. ●or so shall our Faith (instructed by it,) acknowledge from our hearts, and confess with our mouths concerning thee, that thou art the only God, who in great wisdom hast created, and dost also accordingly govern all things, by person distinguished, into the 1. Father, the 2. Son, and the 3. holy Ghost, but in essence and deity united into one Godhead, and so one God, Almighty, everlasting, immortal, only wise, invincible, never seen, nor to be seen with mortal eyes, dwelling in the light that none can attain unto. And as touching m●n, whom thou hast made to serve thee, our Faith in like manner is instructed to believe, that he is wholly blemished with the filthy pollution of Sin; For there is none righteous, not not one; having their cogitations darkened; walking in vanity of their minds; and this to happen through the fall of Adam from grace, by whom Sin entered into the world, and death by sin. And so walking according to the course of the world, after the prince that ruleth in the Air, which hath blinded our minds, to hinder the light of the glory of the Gospel of Christ, that it should not shine unto us; we are all made guilty of eternal damnation: For it is written, Cursed be he, that continueth not in all things which are written in the book of the Law to do them. And again, by the offence of one, the fault came on all men to condemnation. And now o Lord, our states being thus damnable, as representing before us, nothing but horror, dread, confusion, shame, and endless destruction both of body and soul: we should utterly be plunged into despair, were not our Faith further also catechized to believe, that thou hast ordained, and appointed us a means to avoid the same; even jesus Christ thy eternal Son, to become man, as being of the seed of Abraham, who being wounded for our transgressions, and broken for our Iniquities, took the Chastisement of our peace upon him, and so healed us with his stripes, that by his obedience, we should be made the Righteousness of God, in him; because he is able perfectly to save us, alone by himself; for that no other name is given under heaven, whereby we can be saved accomplishing and fully perfecting all things requisite to the salvation of man, because he as the Reconciliation for our sins, and the sins of the whole world. Wherefore, o Lord our merciful Father, seeing the use of catechizing in thy Church to be so necessarily instructive, for knowledge of godliness unto salvation; we beseech thee in mercy, to enfiame our hearts with a fervent zeal thereto, that we may often frequent thither, to hear, and learn thereby. For which cause sequester all our thoughts, bring them from all vain, and Idle Imaginations, and settle them wholly to godly meditations of thy Law, taught out of it; That so reaping the benefits of this Ghostly Catechizing instruction, even the building up of the new man in us, we may daily die more, and more unto sin, thy holy spirit bearing record to our spirits that we are thy Children, grafted into thy body, and with thee made by thee the fellow heirs of the everlasting kingdom of thy Father, with whom, and the holy Ghost, thou reignest for ever, and ever.  
Amen.   

9 A Prayer after the Catechizing.  
GReat is thy goodness, o Lord, and thy loving kindness to man is far above his expectation. As in thy benefits which thou layest upon him for blessings, so in this especially, that thou feedest his Soul with the 
a Amos. 8. 11.  spiritual bread of thy word, which nourisheth unto eternal life. And forasmuch as thou hast commanded us to labour for the same, and also promised, that 
b john. 6. ver. 51.  whosoever feedeth on it shall live for ever, because it is a full spiritual nourishment, augmenting in us Faith towards him who is the true bread from Heaven: Grant we beseech thee, that we, whether 1. hearing, 2. reading, or 3. meditating, may continually feed thereon, and daily grow from virtue to virtue, in a full strength of the spiritual man, to 
c john. 6. ver. 29.  work thy works, even such as are acceptable, and well pleasing in thy sight. To raise this strength in us daily, and to 'cause us to walk more steadyly in the paths of holy verity, through which thy works are accomplished, thou ordainest means for the same, which are the 
d Luke. 0. ver. 1. Matth 9 37 38 ver. 2.  Teachers & Preachers of thy word, Labourers in this thy spiritual harvest, and workers in the vineyard which thyself hast planted, even the 
e Cant. 4.  Spouse of thy Christ. These I say thou hirest with thy 
f Matth. 20. ver. 2.  Penny, and sendest forth to work in this vineyard, to dress and trim it, to be therein as instruments for our instruction, by preaching and catechizing, that we should be 
g Eph. 4. ver. 23. 24.  renewed in the spirit of our minds, and put on daily the new man created after thee in righteousness and holiness. Herein we most thankfully do acknowledge thy love towards us, (for thereby thou seekest to make us holy v●ss●ls of thy m●rey, 
h Eph. 4. ver. 30.  sealed by thy spirit unto the day of our Redemption.) Yet, good Lord, the sound of thy word, uttered out of their mouth preached or Catechised, howsoever striking the outward E●re, may little avail us unto instruction of godliness, unless thou inwardly move our hearts, and be pleased to touch them, s thou didst the 
i Iseiah. 6. ver. 7.  Lips of Iseiah, and the mouth of 
k Ieremi. 1. ver. 9  jeremy thy Prophets, furnishing them thereby with fit means to publish thy word; So in like manner we beseech thee, to bless our Souls with the Spirit of understanding, and apprehension of holy mysteries, as may serve to guide us in the way unto holiness of life. O most merciful Father, make not our hearts fat, not our Ears heavy, neither shut up our Eyes now that we have been here present to hear the Doctrine of thy truth, although our sins deserve this judgement, for we confess them unto thee, and crave thy m●rcy; Nay rather renew in us all the powers and faculties of our minds; willingness always with a godly zeal▪ wits with true apprehension; Memories with firmness and stedsastnes for retaining and keeping the words of spiritual Doctrine; That so we hearing indeed, and plainly seeing, may understand, perceive, and show forth, the fruits of our knowledge in our lives accordingly; For it is thy 
l Matt. 13 v●r. 3. Mark. 4. ver. 3.  seed, which those thy Sowers, even thy preachers, do sow in the furrows of our hearts▪ to fructify unto good works; O, but let it not be as Seed sown in 5. stony ground▪ to whither away for want of 
ver. 5. ver. 7.  deep root and moisture; Nor as Seed fallen among 7. Thorns, to be choked up with choaky cares; Nor yet to be devoured of the 4. Fowls of the Air, as was that 
ver. 4. ver. 8.  which fell by the wayside; But let it be that 8. good seed which thou causest to fall on a good ground, to spring up, and to bear fruit, even an hundred fold, according to the masure of faith, thou shalt vouchsafe me in mercy. Thus shall thy word be blessed in us, when 
Isay. 55. ver. 11. ver. 10.  thou dost in this manner prospero it, in the thing, whereto thou sendest it; For it will be as the 10. Rain which thou sendest down from Heaven, to give seed to the Sour, and Bread unto him that Eareth. Hear us them o our God and only Lord, at this time praying unto thee for thy blessing, and special grace, that our Hearts and Souls may be that good fructifying Ground, in which thou art pleased to cherish, foster, and nourish, by the working heat of thy holy Spirit, the word now received of us by hearing; make it effectual unto a lively working Faith for ever, aswell to fulfil, and execute thy will, as to know it; and so fearing to offend thee, because of thy judgements; and loving to please thee, because of thy mercies; we may preserve and continued in well doing, even to the time which thou hast appointed to call us unto the full fruition and enjoying of Immortality in thy heavenly jerusalem, with thee, thy Son, and the holy Ghost; God from all eternity, and throughout all Ages most glorious, and only praise worthy.  
Amen.   

10. A Prayer before the hearing of God's word Preached.  
VOuchsafe o merciful God, to open the Closer of our dark understanding, that the word may enter therein, and be so received of us, as that ignorance being thrust out, heavenly knowledge may enter in, and have perfect abode in the Bowels of our hearts, Give us grace (o Lord,) that the seed of truth, being sown in our hearts, may take deep root, and bring forth to the comfort of our poor souls, a thousand fold, Let thy Spirit so rule the Lips of this thy preacher, that he may boldly without fear, viter unto us the true word of life; that we thy flock waiting for the same, may pick up the crumbs that fall from thy Table. Sand (o Lord) so many painful, faithful, and able Labourers into thy harvest, as may by their diligence gather together the Sbeaves of thy Church, that are appointed to be received into thy celestial Barn. Lord infuse grace at this time into the Lips of the Minister, and into the hearts of us his hearers, that he, sounding forth and declaring thy will sincerely, and we following the same effectually, may through Christ, obtain at thy hands, remission of our offences past; peace of Conscience, and heavenly felicity in this world; and enjoy the perfect joys of eternal bliss in the world to come; through jesus Christ our Saviour and Redeemer.  
Amen.   

11. A Prayer after the hearing of God's word Preached.  
LOrd, we thank thee, that it hath pleased thee at this time, to feed us with the wholesome bread of Life, the word of eternal truth; we humbly beseech thee, to replenish us inwardly with thy grace; and to inspire our hearts with a true understanding of that, which this day we have heard, by the preacher of thy word; that it may work in us amendment of our lives; increase of faith, fear, and love of thee; and continually abide with us (for our comfort) unto our lines end; Give us grace (o heavenly Father▪) to bear constant hearts and devout minds to the truth; and to avoid the company of such, as by cunning persuasions seek to set up superstition, error, and false doctrine; make us earnestly to bewail our offences, and to cleave fast to thy word; Suffer not Satan at any time, to wrist from us the good seed which is sown in our Hearts; or to set tars amongst the wheat which thou hast planted in us. But so assist us with thy holy Spirit, that we contemning the vanities of this wretched world, (being truly edified by good and devout pastors,) may continued within the Hur●ell of sincere conversation and godly life; to the praise of thy holy name, and attainment of our heavenly inheritance,  jesus Christ's sake.  
Amen.   

12. A Prayer for the Sabbath day morning, to be said in the Chamber.  
ARise 
a Ephes 5. ver. 14.  o my Soul which sleepest, arise from the dead, and Christ the true light shall shine vpo● thee, and lighten thy understanding in him. Fo● thou o Lord saidst in the beginning, 
b Genes. 1. ver. 3.  Let there b● Light▪ and it was Light. Thou therefore which first madest Light by thy word, lighten my Eyes by the sam● word, that they may be watchful, as at all times, s● especially upon this day, which thou hast 
c Genes. 2. ver. 3.  blessed after thou hadst made, and finished the sixth da●s work; an● accordingly didst sanctify it▪ 
d Exod 16 ver. 30.  to be a day of cessation from Labour, and bodily Travails; Commanding it to be kept holy unto thee, for thee, for the hallowing of thy 
d) I●r●m. 17 ver. 12. 22.  name, as thou hast said in thy word; 
e Ezech. o. ver. 12.  I gave them my Saboth▪ that it might be a Sign between me and them. th●● they might know by it, that I the Lo●● do sanctify them. beseech thee o good God, look mercifully upon ●● that I may also acknowledge the accordingly conform all the powers, and faculties of my will and Soul, to the true keeping of this thy Sabbath, which is not only for doing no bodily works, but for 
f Isay. 56. ver. 2.  ceasing and refraining, from the dead and corrupt works of the Flesh, as we are taught by the Prophet Isay. This is the true Sabatizing of this day, which thou didst first bless and sanctify to that use. Grant me grace good Lord, to employ this days service wholly to thy glory, according to this thy Institution thereof, even for jesus Christ's sake, my Lord and Saviour.  
Amen.   

13. A Prayer for the Sabbath day Evening, to be said in the Chamber, before going to Bed.  
BBehold o Lord the Submission of me thy Servant, and most humble suppliant, Take me to thy mercy in Christ jesus, and say not to me in thy Anger, Tender an Account for this days work; For I know, that if thou shalt straightly examine me, I shall not be able to stand in thy presence, so great is the weight of this burdensome account, as it must needs depress me down, even into the bottomless pit, and merciless gulf of desperation. For I do willingly and penitently confess my great weakness, very insufficient to the performance of so heavenly a work, as is the due and right observation of thy Saboth, in such manner specially as thou requirest, and was meet to be performed of me, for whom thou hast instituted the Sabbath, in it, to cease wholly from worldly affairs, the more specially to attend upon thy worship. O Lord, how I have been wanting herein, thou knowest, and that I deserve the punishment for my negligence in this kind of function, I must needs acknowledge; For how shall I dissemble or hide my faults, before whose allseeing Eye my nakedness is laid open? How then shall I excuse myself unto thee, for this Sabbath days work, partly intermitted, partly profaned in the executing thereof, which I aught to have performed before all other things whatsoever, and holily to have kept by all my best endeavours. Therefore I yield myself wholly into the hands of thy mercy, craving it for the pardoning and remitting the same in Christ; entreating also further at thy hands, that I may have a true inward feeling of thy grace, so as hereafter still more and more I may abound through it, in the works of religious piety, by which I may perform thy will, even Humility in Conversation; Stability in Faith; Modesty in words; Rrighteousnes in Deeds; Mercy in works; Discipline in manners; yea and such a meek Patience, as not to know how to do wrong, but rather for thy sake to suffer it being done unto me; and for the better effecting hereof, Lord for thy Christ sake, grant me Peace with all men, and so I shall truly both love and fear thee: Love thee, because thou art my Father: And Fear thee also, because thou art my God. For this is truly to hollow thy Sabbath, and this being granted in Christ, I shall be unto thee, both a Son and a Servant, in him subjecting myself in all obedience unto thy will, which may guide all my Actions unto a true holiness, through the same Christ.  
Amen.   

Prayers supplicatory, or of Supplication; Wherein we humbly commend ourselves and others to God, either by a confession of sin to be remitted; or for any temporal benefits to be obtained of God. And also against evil spiritually, or bodily to be avoided: In these referring our Petitions unto the will of God; And so Prayers called deprecatory, have also their place. Of this kind are as followeth.  

1 A Prayer of the acknowledgement of our unworthiness, to ask any thing.  
O Eternal God, thou art the Lord, we unprofitable servants; Thou art the Father, we unworthy to be called thy sons. How then may we ask of thee, who grievously do offend thee daily? yea hourly sinning & trespassing against thy divine Majesty; Notwithstanding, we humbly beseech thee to give us that we ask, and to grant us that we desire; both because we do humbly supplicat for the same, steadfastly believing in thee without wavering, as thou hast commanded in thy word; And also for that thou art that pitiful Lord, that benign, and gracious Father; which dost not sharply chastise our Faults, but remittest and pardonest all offences, most mercifully in Christ.  
Amen.   

2 A Prayer for remission of sin.  
O Lord God, Father of mercy, and omnipotent in power, we wretched sinners justly deserving everlasting damnation, for our manifold sins committed against thy divine Majesty, cast down ourselves at thy feet, Beseeching thee to look upon us with thy eyes of compassion. Behold we are a piece of that price which was bought with the precious blood of thy dear son, which crieth for mercy; Enter not into judgement with us, but set his cross and passion, between thy judgements and our souls. power thy oil of mercy, into the wounds of our putrefying and fainting hearts, cleanse & season them with the Salt of thy Grace. Lord, we thank thee for thy patience, in giving us so long time of repentance; Appease thine anger towards us, both now and ever. Created in us new hearts, that unfeignedly with weeping and mourning, we may repent us of our sins, and take hold of Christ by a lively faith, & obtain pardon; Suffer not Satan, o Lord, to compel our troubled consciences to despair; But so guide us by thy holy Angels, that we may always live in thy fear, and die in thy favour; and in the Resurrection be joined with them in eternal bliss, for ever.  
Amen.   

3 A Prayer of one that is afflicted in Conscifor sin, etc.  
MOst merciful God, I forlorn wretch, afflicted in conscience for fear of thy judgements upon my sins, with bended knees, tears unfeigned, a sorrowful spirit, a heavy heart, and of myself altogether unworthy the lest of thy blessings, do come unto thee in the name of jesus Christ thy dear son, craving succour and mercy. Lord, thou hast promised in thy word, by the mouth of thy Prophet Hoseah, That thou wouldst have mercy on 
Hose. 2. ver. 23.  him that could found no mercy; Let it light upon me; Let the power of thy sons Passion, defeat all the devices of the devil against me. O Lord hear me speedily, lest I faint under this burden; for my Spirit is weary of this bondage; My conscience is clogged when I behold the bloody wounds of my Soul; The voice of joy, and mirth is gone from me; I am deeply plunged in discomfort; I pray thee therefore to sand the comfort of thy holy Spirit, into my heart, to strengthen my faith, that I be not overcome with heaviness; Forgive me my Sins which are the ground of all this woe; and let them never come unto judgement; Sanctify unto me all good means to seek relief, As Prayer, Conference, Reading, and hearing of thy holy word; Mitigate my vexation; increase Faith; establish hope; grant patience; keep me from despair; and suffer me not to be tempted above my strength; Look upon my humble and contrite heart, for I morn all day long, and am like unto him that is at the point of death; Lord comfort me, spare me, and revive me; Though my Heart condemn me, yet do thou acquit me, spare me, release me, and ●●y unto my Soul, I am thy salvation; Hearken Lord unto my Prayer, and grant my requests, for jesus Christ's sake.  
Amen.   

4. A Prayer of Confession of man's ingratitude, and all other Sins, with a supplication for Pardon.  
O Supreme, and the only everliving God, the wonderful Ingenor and Framer of the whole world, the Lord of Heaven and Earth, whose Majesty filleth the Heavens, and whose kingdom is extended over all the earth. It is thou, before whom I am to confess, and lay open mine own shame and reproach; Thou who art almighty in power; infinite in wisdom; wonderful in all thy counsels; terrible in judgement; a righteous judge, severely punishing sin and wickedness in man, who is altogether most miserable, blind in his counsels, variable in his purposes, unclean in all his thoughts, prove to wickedness, drinking in sin as it were water, in every work highly offending against thy Majesty. How then dare man, whose wickedness is great, and whose iniquities are innumerable, a most vile and polluted creature, present himself before thee, or approach near to thy Heavenly Throne. For, if the 
b job. 25. ver. 5.  Moon doth loose her light, and the Stars are unclean in thy sight, how much more man, a worm, even the son of man, which is but a worm, must despair to be accepted of thee? This made 
c Luk. 5. ver. 8.  Peter cry to thee Christ upon his knees, and say, Lord, go from me, for I am a sinful man, because he was utterly astonished; such is the feeling of thy presence, that it causeth man to hide himself from thy face, by reason of his nakedness, occasioned through sin, which maketh him ashamed and afraid. But o good God, though I am a worm, the slime of the earth, vile dust and ashes, a very sink of uncleanness, be pleased that I commune with thee, & hear me; Art thou said to be the God of patience and long suffering? The Father of piety and compassion? The Lord of all comforts and consolation? amiable for thy loving kindnesses, and easily found of them that seek after thee? because thou wilt be entreated for thy unspeakable mercy sake, and be reconciled to man, for that thou hast a favour unto him? For me thinks I hear the sound of that thy cry in mine ears, which sayeth, What have I done to thee, o my people? or wherein have I grieved and made thee sad? Is not this cry, to show, that thou, who art the party offended by man, wouldst yet be excused to man? And thou, who art the judge, and Majesty of rig●t, give the sentence of doom against him, dost rather supplicate to be reconciled unto him? And what now then shall I say, but thou, o Lord, who sufferest thy children to be transported, and carried away, through the disordinate passions of their unruly concupiscence, as led by them in a manner, to the very gates of Hell, dost afterwards in the time which thou hast appointed, bring them back again, to the Haven of their hopes, firmly settled in thy promises? And now I am bold to say unto my Soul, Why a●t thou so disquieted within me? Be not cast down so low, as into the pit of despair: neither be thus grieved without measure; notwithstanding the weight of thy sins is heavy, and the burden of thy manifold Ingratitudes be insupportable; yet comfort thyself with firm hope, fixed upon the righteousness of Christ; The mercy of him before whom thou pleadest in that name for pardon and forgiveness, is greater, than thine iniquity, for it is far above all his works. Say then out of that hope, 
e Luk. 18. ver. 13.  Lord be mercifall unto me a miserable sinner; And fear not to confess boldly all thy sins; Therefore lift up thyself in all humility o my Soul, and with a true sense and feeling of a godly sorrow for thy thy sin, break out into this confession, and say, 
f Psal. 51. ver. 3.  I know mine iniquities, and my sin is ever before me; yea my conscience tells me of many sins, so as I can have no rest, till I be reconciled unto my God. 
g jer. 9 1.  O that my head were full of water, and mine eyes a fountain of tears, to bewail and lament day and night my sins, my manifold enormous sins, my great Ingratitude against God, my Creator, and my Redeemer. I will yet reprove myself, that I be not reproved of thee o God; I will recount all my wicked deeds of unthankfulness, and acknowledge them before thee, as read out of a Role. But where shall I begin the recital of my ungrateful Rememberances, but even, where thou wast first pleased to begin to show thyself a kind lover to mankind? For I cannot forget that thou gavest me my first being and moving of nothing; Thou wert pleased to be my GOD in the womb, for thou art he that took me out of my mother's 
h Psal. 71 6.  Bowels; In it received I a body framed by thy hands, with all the members and senses thereof; In it didst thou infuse also a Soul, with the poles and faculties thereto appertaining and belonging, created and fashioned after thine own Image and likeness, to make me partaker of thy heavenly glory, in the Heavens above, with thy holy Saints; and ever since unto this hour, hast thou sustained, relieved, and most gloriously preserved my life, by the great unspeakable benefits of thy good providence; And to make me to have a better feeling, and truer taste of thy goodness; yea, if it had been possible to have obliged me unto thee, in a more near bond and link of true thankfulness, thou camest down from Heaven, and forsookest thy Father's bosom, to enter into the Womb of a blessed Virgin, there to take my Nature upon thee, to become man for me, to converse upon Earth with men, of very purpose to seek me, in the ways in which I had lost myself, and should still have wandered astray from thee, without this thy singular and far surpassing kindness.  
Hereby, as thou didst enable our Nature with that thy Humanity, so didst thou, to our greater benefit and comfort, by thy captivity, deliver me and all mankind, from slavery and bondage; by yielding thyself voluntarily into the hands of sinners, free us from the power of the devil; and so by assuming the form and habit of a sinner, didst thou destroy Sin, because in it only thou wert not like to man. By this wonderful benefit of thy incarnation, arguing infinite love to mankind, what didst thou seek else, but to regenerate in me a detestation of Sin, and so by strengthening my hopes, to draw me unto thine own self? But how Lord? even by regenerating and begetting me a new, with water and the holy Ghost, exempting me from out the number of Infidels and pagan, and associating me to the fellowship of thy faithful children; For without Baptism, neither my Creation, nor Redemption, had availed me any thing unto Salvation; For in it was I registered and enrolled to be one of thine; For we are all 
i Rom. 6. ver. 3. 4.  baptised into thy son Christ, from whom we receive virtue to kill sin, and to rise up into a newness of Life; there was that memorable contract and wonderful league of peace confirmed and sealed, in which it was covenanted, that thou wouldst be my Lord, and I should be thy Servant; yea, thou my Father, and I thy Son; for so it was agreed between us, that thou shouldest do the part of a Father, I execute the function of a serviceable Son all the days of my life. What shall I speak of that other thy precious Sacrament of thy Body and Blood, by which thou feedest by Faith unto the hope of Immortality, working in me thereby a sanctified obedience unto thy most blessed will? All these are great means and helps of furtherances unto grace, as being certain tokens of thy unspeakable love to me; Notwithstanding I revolt still from the way, in which thou soughtest to conduct, and direct my footsteps, such was the strength of sin, and stubborn maliciousness in me, that I lost and wholly extinguished the state of my first innocency, increasing daily new offences against thee. How can I but power forth a River of sorrowing Tears for my Ingratitude? and so much the more, for that all this time thou hast patiently expected my thankfulness, so many ways due, and not performed? yea, rather carelessly neglected? and not only so, but not looking into mine unworthiness, (because thou art the Lord, full of 
k Psal. 103. ver. 8.  compassion & mercy, slow to anger, & of great kindness;) hast preserved my life hitherto from infinite dangers incident thereto. How many times mightest thou have taken vengeance upon me for my transgressions, daily and hourly committed, in thought, word, and deed, against thy name, and the glory of thy Majesty? Who did withhold the scourge of thine Indignation, when I had justly provoked it? What didst thou see in me worthy this favour, that thou shouldest deal more mercifully with me still offending, then with many whom thou hast punished in justice for sin? Eor I confess, now since thou hast been pleased to open mine Eyes to understand the scope of this thy long suffering, that thine Ears have been shut, and would not hear my Sins crying for thy vengeance, of purpose, to reclaim me from my evil ways. Thou hast by many outward signs, called unto me from heaven, and more peculiarly to my Soul, by inward motions of thy Spirit hast thou invited me unto thee, as it were in these words, Thou hast played the 
l jerem. 3. ver. 1.  Harlot with many Lovers, yet turn again unto me: Instructing me thereby, that notwithstanding my manifold transgressions, (for which I deserve judgement,) yet thou wilt not cast me off, but receive me to thy mercy, because thou art 
m joel. 2. ver. 13.  gracious, slow to anger, of great kindness, repenting thee of the evil thou hadst once devised against me, for thou dost take no delight in the death of a Sinner, but rather that he should live, as thyself dost witness by the mouth of thy Prophet, saying, 
n Ezeki. 33. ver. 11.  Have I desired that the wicked should die? or shall he not live, if he turn from his evil ways? Therefore hast thou commanded thy Prophet, to say unto the people in thy name, 
o Eze. 33 ver. 11.  Turn ye, Turns ye from your evil ways, and live, o ye house of Israel. But I, o sinful wretch, and forlorn Caitiff, having no remorse of my sin, no feeling or sense of thy patience, and loving kindness, have been like to them of whom thy Prophet jeremy hath spoken; who said desperately, 
p jerem. 8. ver. 12.  Surely we will walk after our own imaginations, and do every man after the stubbornness of his wicked heart. I can be willing to be cleansed by thee of the Leprosy of my sin, because it is twofold, and maketh me loathsome in thy sight; and therefore do say with these ten Lepers, 
q Luk. 17. ver. 13, ver. 15. ver. 16. ver. 16.  jesus, Master, have mercy on me; But being (15) cleansed, I have not turned (15) back with that (15) one, (who was a (16) Samaritant, to fall down at thy Feet, and to give (16) thanks most humbly, as was most meet to be done. How may I now in the true acknowledgement of my unworthiness for my great Ingratitude, appear before thee with a Prayer of Humiliation, whom I have forgotten to praise with a Psalm of thanksgiving? Here doth my Conscience set before me the terror o● thy judgements, if thou accordingly shouldst deal with me; For whatsoever good I had before, and enjoyed from thee, and have now lost, was all thine; That didst thou commit to me by way of trust, to employ unto good uses, and that now I own unto thee, for it is a debt. Beside, how have I accumulated new offences unto thee, having lost thy former good graces? How have I wronged, and do daily wrong thee, by heaping sins upon sins, and only abused thy good gifts, even unto the contumely of thy name? It is very great, and inexplicable impiety in man, not to be thankful unto thee, for benefits received at thy hands, they being such, as without which, we are not able to serve neither thee, nor ourselves in this life.  
For thy graces are the only helps and furtherances, both unto thy service, and also to the relieving of our necessities, being rightly used.  
This I confess to be true, and confessing, am confounded in myself, both with shame for my careless security in this behalf; and also with terror of Conscience, for the wrathful displeasure to be powered out upon me for the same: And being thus perplexed with doubtful fears of thy judgements, shall I altogether abandon hope, and fall utterly into despair of thy goodness? Shall I hide myself from thy presence, because of my nakedness, especially thou calling me even now, as I am meditating on this my unworthiness, unto the acknowledgement thereof? Shall I not rather have mine eyes opened by thee, to behold the cause of my nakedness, to be the contempt of thy will, and the abuse of thy gifts & graces, which I must needs say in truth, are proceeding merely from out the bounty of thy nature, and not to be challenged and exacted by us, as due rewards of our own merits, which can be none to deserve the lest of thy gifts? For if I have done any good work to merit grace, wherefore is that saying of the Apostle, Ye are saved by grace 
(r) Ephe. 2. for 8.  through Faith, and not of yourselves, for it is the gift of God? If I have prevented thee with my good works, how truly hath thy kingly Prophet spoken of thee? 
s Psal. 21. ver 2.  For thou didst pre●ent him with liberal (3) blessings. And again, 
t Psal. 59 ves. 10.  My merciful God will prevent me; If by the strength of my own goodness, and righteousness, I may follow thy Christ? How shall I then not make him a Liar, who saith, 
u john. 15. ver 5.  Without me, ye can do nothing? And again, 
w john. 6. ver. 44.  None can come unto me, but whom the Father draweth: And if my love hath gone before thine, how true is that, 
x 1. john. (ver. 10.  Not because we loved him, for he loved us first? All therefore that I have, and that I am, is of thy gratuity; thy only proper gift; thy merely bounteous, and gracious goodness; so, as I never was able, not not in thought, at any time, much less by virtue of mine own good works, to prevent thy gifts, o Lord. 
y 2. Cron. 3. ver. 5.  For we are not suffici●t of ourselves; but our sufficiency is of thee o God. What then shall I do, the miscreant of the world, as one borne out of time, that knoweth no good; miserable and wretched sinner, a poor, bore, and naked Beggar, weak, lame, feeble, full of Leprosy and uncleanness, what shall I do? The good, that I had from thee, and by thy great mercy, I have made ship wrack of it all, in the Sea of this troublesome, and deceivable world; Only the Anchor of Hope, and one Board of Faith, by means whereof I was saved from sinking, and utterly perishing, through thy goodness is remaining to me; On this do I lay hold, as thou gavest me strength; In this do I wholly repose the comfort of my future Hopes; securing myself of thy help in Christ, by it to be brought to the wished Heaven of thy eternal bliss. Therefore now am I confident to come unto thee, to stand at the door of thy Heavenly Mansion, knocking, calling, and crying without ceasing, till thou hear me, and have mercy upon me. For thou liest Cain, thou liest; Greater is the mercy of God, than the misery, and wretchedness of all Sinners. How can I then, though here a Pilgrim, (wander yet a vagabond, and as one exiled) be clean excluded for ever out of the land of the Living, which is the heavenly jerusalem? Not, it cannot be. For I know from thine own mouth, at what time thou madest all thy good which was thy 
z Exod. 3●. ver. 19  mercy and fatherly care over thine, to go before thee, and to cry with thee in thine own words, 
a Exod. 34. ver. 6.  The Lord, The Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth. I know that thou 
b Psal. 107. ver. 41.  raisest the poor out of misery; bringest them out of all their distress, that cry unto thee in their trouble, I know that thou forgavest the lewd Servant the 
c Matth. 18. ver. 24. 25. 26. 27.  ten thousand Talents (having nothing to pay,) at his humble entreaty. Shall I in this certain knowledge of thy gracious nature be dejected in my hopes, and distrustful of thy mercies? Not good Lord, for I come to thee, and falling down at thy feet, with that Servant, beseech thee, saying; Master, have patience towards me, and I will pay thee all; yea all o Lord, that thou shalt enable me to pay; For, how otherwise shall I have aught, if thou first dost not give? and thou givest to none, but to him that ask thee? And can any be deterred from ask, whom thou so freely and liberally invitest by thy Prophet, saying; Ho, every one that thirsteth, come unto the waters, and ye that have no silver, come buy and eat; I say, buy wine and milk, without Silver, and without money, even all things meet for the spiritual feeding of our Souls. And is not the same proclaimed also by thy Son Christ, crying to man, Come unto me, all ye that are weary, and heavy laden, and I will refresh you? Dost thou, o Lord, thus graciously invite me, and I not come? Or do I feel the weight, and grief of my sin and misery, and not desire to be relieved? Yes Lord, thou hast opened mine Eyes, that I should see, and behold thy kindness; Thou hast touched my heart, and put into it a sense and feeling of my heavy state; wherefore I come Lord in the Spirit, groaning, and humbly craving thy helping hand, to stay up this most heavy Burden. Be favourable and bounteous I pray thee, and give me out of thy Bounty, that I may make payment of all that I own thee; For I must pay thee with thine own, otherwise I shall never be able to pay thy due, and so must needs be delivered up to the jailor. Forbidden this, o good Lord, and therefore Give, Give I say, a full remission of my Sins, a true contrition of the Soul, working to a godly repentance: Give grace, that I do not wilfully and willingly offend thee hereafter, either with my familiar and accustomed sins; or with any other new bred sins, which the world, the flesh, and the devil, do daily bring forth; and and are Baits to entrap, and entangle thy children withal. Therefore to withstand this, I crave thy special grace, and the strength of the Spirit, even this whole Armour, o my GOD, which may give me a sure foot to stand fast, and be able to resist in the evil day; Above all, Arm me with the shield of Faith, with which I may quench and clean extinguish, the fiery darts of this wicked and enchanting world. Grant me I beseech thee, for the better performance of my obedience to thy will, that I may sincerely chastise my flesh, and subdue the pride of it; That I may refrain my Tongue from speaking deceit and guile, or any wantonness, that I may mortify & kill the inordinate lusts of the Heart, which engender unto lewdness & vanity; that I may gather together all wandering thoughts of my imaginations, and settle them in thee only, that so being outwardly reform in wil● & action, I may become inwardly a new creature, & be thought a worthy temple, in which thou (by thy holy spirit sanctifying it) mayst vouchsafe to have thy mansion & abiding place, for ever: Adorn it therefore with all thy spiritual virtues, & celestial graces; As, the holy fear of thy name; Sound and firm hope; True humility; godly patience; prudent discretion; perfect obedience; a perpetual fortitude of the spirit; diligent and circumspect alacrity in all things appertaining to thy worship; and with all these chief a most fervent and zealous love, to thee first, and so for thee, & in thee towards our neighbours as ourselves, for this is thy message which thou hast sent to me & all thy children, by thy Apostle john, that we should love one another; and not in word, neither in tongue only, but in deed and truth; And so having Faith for my Eye, Hope for my Guide, and Love for my Light; I shall the better be enabled to seek and find thee, for thy own self; Faith, to direct straightly in the way wherein I may find thee; Hope, to comfort me, that I faint not, till I have found thee; Love, to make me delight in thee, and be delight some to thee being found, who art the true light, to discover true love. Be it then, that my faith hath sound thee but in a cloud, yet my hope will not cease to seek further for to see thee; And if my hope have led me to the sight of thee, my love affianced in thee, will still make progress to seek into thee. And why, o Lord, being once touched with a remorse of conscience for his sin, (in it secured by an holy instinct from the spirit of his reconciliation in Christ) who, I say, but will be earnestly inflamed, with a godly desire to found thee? For thy favour is precious; and who, having once loved thee, will not still advance that his desire, to seek still for thy Treasures, which are infinite and full of heavenly blessings, and affords sufficient recompense for the pains of those who seek and find thee, for there must be no end, either of our hope in this life, (because when thou hidest thyself, and seemest for a time to be absent from us, thou must be sought to be had), Nor yet of Faith,) because thou being found and had, must also be sought to be more and more enjoyed daily.) Grant therefore, o my Lord God, and most blessed Saviour, that I may seek thee truly, purely, and only; Truly, & no other for thee; Purely, & no other thing with thee; Only, & nothing besides thee. Strengthen thou this Faith; Comfort this Hope, Cherish this Love; thou, even thou o God, who art the object of my Faith, the Anchor of my Hope, & the Rewarder of my Love; not as it is my love in itself considered, (for so it is sin) but as thou art said to be the God of Love, & to devil in whom thou hast vouchsafed to bless thy gift of true love. Behold me Lord, for to thee do I fly for grace, to thee do I power out my grieved Soul with thy Prophet David, saying as followeth; Incline thine Ear, and hear me, for I am poor and needy; o my God, save thou thy servant that trusteth in thee; Be merciful unto me o Lord, for I cry unto thee; Rejoice the Soul of thy servant, for unto thee do I lift up my Soul; For thou o Lord, art good, merciful, and of great kindness to all them that call upon thee in faith; Lead me forth in thy Truth, and teach me, for thou art the God of my Salvation. Remove from me shame, and contempt; Take not the word of truth utterly out of my mouth; Incline not my heart to evil, that I should commit wicked works with men, that work iniquity. O Lord, accept I beseech thee, the free offerings of my mouth; Take away all Iniquity; And receive us graciously; so will we tender thee the Calves of our Lips, (which sacrifice only thou requirest at our hands,) even with thanks and praises, always to confess thy name; to which is due, all praise, honour, and worship, for ever throughout all ages.  
The sum and total of my Prayer unto thee o Lord, is this; A godly Sorrow, and grief of Conscience for my sins; An humble request for thy merciful pardon, and a free remission of my Sins in Christ; A zealous desire, of being thy true Convert unto amendment of Life; and so to be sanctified by thy holy Spirit unto all virtue and piety, that I may be such a one in this world, as thou desirest to have me in the world to come; even, where thou reignest, with thy Son our Saviour, and the Holy Ghost, A God of eternity, the only wise and Immortal God, for evermore.  
Amen.   

6. A Prayer against the Temptations, of the Devil, the World, and the Flesh.  
Almighty God, the Fortress of the faithful, and refuge of all distressed Souls; We beseech thee keep our Bodies and Souls, from all temptations, and Snares of the Devil, the world, and the flesh: Take from us, that which is deformed, through our corrupt natures, and continued that, which thy grace hath wrought in us, that we may be able to withstand all the assaults of our Enemies. Give us power so to tame our Bodies by Prayer and abstinence from all superfluity, that they may be made fit for thy service. To this end, put far from us all deceitfulness of the world, and delight therein; That our minds being filled with godly motions, we may walk uprightly as be cometh thy children. Suffer us not, o Lord, to be tempted above our strength; Grant that with a strong faith in thee, we may resist Satan; Let the continual meditation of thy word, mortify the lusts of the flesh; Suffer not knowledge, to puff us up; Prosperity, to mislead us; Poverty, to dismay us; Sickness, to turn us to impatience; Or want, to make us distrust in thy providence; But so arm us with thy Spirit, and encourage us with thy presence, that we may daily grow up from virtue to virtue in this world, and reign with thee perpetually in the world to come.   

6. A Prayer, in time of Plague, or other extraordinary sickness.  
O Lord God, our only helper and defender, who amongst all other evils, hast promised to deliver thy people from the noisome pestilence; we beseech thee, take this thy heavy plague away from us; Let our humble Supplications (which at this time, upon our knees we make unto thee, in the name of Christ jesus,) procure our happy release, and appease thy wrath, which we have justly procured against us thorough sin. Lord, we being heartily sorry for our sins, (fully purposing, by the assistance of thy holy spirit to amend our lives,) do humbly entreat thee to have mercy upon us, to take away this plague from us, and not to suffer us to perish after so miserable a sort. We thank thee o Lord, that thou hast not left us altogether comfortless, nor cast us off without hope, but hast somewhat withdrawn thy hand, and spared many of us; We pray thee to continued thy favour daily more and more towards us; To deal with us in mercy, and not in justice; To bless us, and all those that depend upon us; To set thy saving mark upon our houses, as thou didst for the Israelites in Egypt; To give order to the destroyer, that he hurt us not; To put thy strength to our medicines; To let thy good blessing, make the preservatives of the Physicians; And to make our shifting places for more security, profitable unto us. Give us grace, (o Lord) not to trust too much in outward means, but only in thy mercy. Protect us always in all our ways; Have pity upon our distressed brethren; Comfort the desolate widow; Provide for all fatherless children's Gather us together again, that by these means are dispersed, Sand us peace with men upon earth; And peace of Conscience towards thee, through jesus Christ our Lord,  
Amen.   

10 A Prayer to be said; of one that undertakes a journey.  
O Thou great keeper of Israel, who preservest our going out, and our coming in, Into thy hands we commit ourselves, and all that we have. In the name of Christ jesus, we beseech thee, to direct our paths in this journey; Grant us health; Give us strength and courage; Refresh us when we are weary; Keep us from the hands of Spoilers; The sleights and deceits of thieves and Robbers; And from savage beasts, and evil workers. Grant that wheresoever we come, we may always find godly men, which may honestly entertain, and courteously entreat us; Keep us from lewd company; and so assist us with with thy holy spirit, that we may always set fear before our eyes; So guard us day & night with thy holy Angels, that our enemies may be afraid to attempt any evil against us; These thy favours we humbly crave of thee, submitting yet ourselves to thy will, which above all we desire to be done in these and in all things. Therefore Lord, if thou hast appointed that we shall dye in this voyage before we return home, We entreat, that wheresoever these our mortal bodies shall decease, our souls may safely arrive at the everlasting land of Promise, the common home of thine Elect; the celestial jerusalem, the place of blissful peace & rest, with all eternity. In the mean time, make us partakers of all the prayers of the godly; give us grace also to remember that duty for all men; Furnish us with all necessaries for this life, as thou seest in thy wisdom best befitting every one's degree, to their good in thee. Also sand health unto our friends; And grant us a a joyful return unto them, if it be thy will, for jesus Christ's sake.  
Amen.   

11. A Prayer of a good Wife.  
O Lord God, which hast made every married couple one flesh, and hast ordained that they should be of one mind, and careful one for another, as members one of another: I beseech thee, lead me and my husband in the way of thy truth; Govern all our actions to thy glory, the good of thy Church, and the discharge of our duties; Deliver us from all temptations, enemies, deceits, and dangers whatsoever; Prospero my Husband's business abroad and at home; And sand him a healthful and happy return; Make us one to Love and cherish the other; One to be faithful and dutiful towards the other; that taking joy each of other, we may without disturbance bring up our children, and govern our servants in thy fear, with godly Discipline and good order, whereby we may take comfort in them, and they in us. And for the better effecting hereof, give us grace o Lord, to use those temporal blessings (which thou hast bestowed upon us) moderately and soberly, according as thou hast commanded; Forgive us our Sins, and so guide us by thy holy Spirit, that we may Love, Honour, fear, and serve thee here, all the days of our lives, and after this life ended, Live with thee in eternal bliss for ever.  
Amen.   

21. A Prayer of a Teacher, touching his Function.  
Merciful Lord, and father of Light, who guidest and governest the wits of men, to inform and fashion them after thy will, give strength both to my wit, will, and pains; That, as it hath pleased thee to commit unto my discipline these youths (as yet rude and Ignorant of good Literature,) I may by thy heavenly assurance, and only halp, be made thy fit and true Instrument, to inform them rightly according to the quality of this function, put upon me by their parents from thee, with a great trust (which I beseech thee good Lord suffer me not at any time to betray;) And that I may the better effect this duty, I humbly entreat thee for Christ's sake, to sand down into my mind, thy holy Spirit of judgement, Moderation, and Wisdom, which may instruct my manner of teaching, to be accommodated only to their capacities without ostentation of learning, doing faithfully the office, of an honest and painful Teacher, delivering by way of precept, that which may serve hereafter for their use, to be further extended by them, even to the good of others in common life; But above all, to the praise and glory of thy name, in Christ jesus thy Son, our gracious Lord and only Saviour.  
Amen.   

13. A Prayer of Scholars.  
O Lord God, the abundant giver of all true wisdom, I beseech thee, breath into my Soul the Spirit of understanding; That in my childhood I may learn, and in riper years put in practice, the study of those things that are agreeable to thy laws. Have mercy upon me; Lighten mine understanding, with thy divine wisdom, that I may have wit and capacity to conceive; Memory to retain and bear away all such good things as I shall read or hear; and judgement to make the best choice thereof. Prepare and make fit my heart, to receive into it the impressions of thy divine Grace. Grant that I may carefully seek for the Pearls of true knowledge, and obediently submit myself to my teachers and governors; Make my study pleasant unto me, through a vehement thirsting after wisdom; power thy spirit into me; Bless my studies; that I may plentifully reap the fruit of my labours, and be thankful unto thee for the same. Loving Father, be thou my Schoolmaster to instruct me; Let all my studies be referred to their right end; Suffer not knowledge to make me proud of thy gifts; But let me be wise unto sobriety, carrying myself humbly, lowly, and modestly towards all men, to the furtherance of a godly and virtuous life, and the discharge of a good conscience, through jesus Christ our Lord.  
Amen.   

14 A Hrayer in the Morning, for Scholars before Schooling.  
O LORD GOD, the Fountain of all knowledge and learning, We humbly thank thee, that of thy singular goodness, in these our tender years, even from our childhood, it hath pleased thee to take such fatherly care over us, as that in most liberal sort, we may be instructed in such preceptive Arts, as deliver the full discipline of a godly, and well nurtured life. Kindle we beseech thee, in our minds and understanding, thy celestial fire of wit and apprehension, which otherwise must needs lie hid and buried under the embers of misty error, that perceiving first easily, what shall be delivered unto us by our Teacher, we may have our memories raised by thee, and so strengthened, as thereby we may the more firmly retain and keep, whatsoever apt precepts we have fully learned. Vouchsafe o gracious Lord, so to prepare our minds, as that, both readily, cheerfully, and with an ardent and zealous desire to learn, we come to School, lest this so great opportunity of obtaining knowledge (by thy good favour only afforded us) be through our backwardness and sloth, utterly lost and foregone. Be pleased therefore o good God, to sand down into our minds thy spirit of understanding, Truth, judgement, and wisdom, whereby we may the better fructify in learning, that the pains of our Teacher & Instructor, may in no wise be made void. Grant, that what Arts soever we shall hereafter attain unto, they may be wholly referred to the best end, which is the knowledge of thee in Christ jesus, by whom only we may have our hope & confidence fixed, & wholly settled in thee, for the better performance of our obsequiousness unto thy holy name; it being manifested in the sanctity & holiness of our lives hereafter, when we shall more fully have learned thy testimonies; So shall those Arts which we now learn, be known to be good means, & instrumental directions thereunto. And, forasmuch as thou hast promised to give wisdom unto the little ones, & humble spirited; And the proud minded persons, confidently weaned to their wills, to beaten down & depress, even unto the vanity of their own senses: Teach us we pray thee, true humility, by means whereof we may willingly be dutiful; first & principally to thee, the Author & only free giver of all goodness; and next to him whom thou hast set over us, as a Tutor and Governor; For whom, as duty bindeth, we humbly entreat and beseech thee, that he may have such care of us, as is befitting his charge; that is, that he by first finding and sifting out our capacities, may then conduct us aright, and lead us along in a strait path, unto the knowledge of those things, which thorough thy goodness, may be made greatly profitable, not only to ourselves, but to all others, as occasion may serve hereafter. For these, and all other things which thou knowest necessary for us and thy whole Church, we thy children come unto thee our Father, in the name of Christ jesus, who hath said, Whatsoever ye shall ask the father in my name, ye shall obtain the same, begging it at thy hands, with the self-same prayer, which himself hath taught us, saying. Our Father, etc.   

15. A Prayer in the Evening, after Schooling.  
O Almighty and everlasting God, we humbly thank thee, that it hath pleased thee to vouchsafe us thy gracious favour this day, so as through thy guiding thereof, we have spent the same upon our books, thereby to give us knowledge of good literature; we beseech thee for Christ's sake, so to assist us with thy holy Spirit, that we may spend the rest of our days in the precepts of good learning, to the bettering of our wits in the understanding of thy truth, and all other virtues thereupon depending. Increase our knowledge, make our studies profitable unto us; that we spending our days therein according to thy holy will, may in like manner from the bottom of our hearts, acknowledge ourselves wholly beholding to thee only for the same, who only givest, and only blessest thy gifts; Among which, we cannot but confess, Learning as it is of all others most singular, so above all to be by thee conferred upon man for a special use, even for the culturing of the mind, than which nothing is more divine, that is, more lively representing the similitude of thine Image. Suffer not therefore this so great a good to Languish and slack in us through sloth and idleness, but grant we hearty pray thee, a lively faculty to every one of us, to the uttermost of our power, to increase and beautify it by daily pains and diligence; especially o Lord, stir up in us a willingness to our books; Kindle an earnest desire in our hearts and minds to follow the same; Quicken and set forward our pains and industry, that having a correspondence both to will and desire, it may 'cause our Sense of Hearing, which is most available to the apprehension of knowledge, to delight more and more in the sound of such material documents, as may through thy help conveniently inform our tender minds to the true understanding of all virtue; So shall knowledge, grow up with our years, whereby we shall have great cause to joy in ourselves, and to give, all laud, praise, glory, and honour, to thy holy name, in Christ jesus, to whom only it is due; By whose word and commandment we are embouldened to pray, as he himself hath taught us, saying. Our Father, etc.   

16. A Prayer general, for any Student, before his Studies.  
O Most wise, most powerful, and our most loving God, the only true Father of all such, whom thou hast begot with the seed of thy word, and trained up by thy holy spirit, in the Scools of thy Prophets. Thou art the fountain and bountiful giver of all wisdom and knowledge, without whom, all the Studies of man whatsoever, can have no success, but are made frustrate, and come to nothing; It is thou which teachest knowledge, and makest to understand the weaned, from the milk, and drawn from the breast: For thou called'st Shepherds of Sheep, to be Prophets and Teachers to thy people; and fishermen, to be Apostles and Teachers of the Gentiles; Thou even thou, o my God, infuse into my Soul, for the merit of thy Christ, the instructing grace of thy only wise and blessed Spirit. Grant me favour, to have my understanding by the same Spirit, clearly lightened with such knowledge of liberal Arts and Sciences, as thou hast revealed to man, principally, for the spiritual good of thy Christian Church, and to the honouring of thy most glorious holy name Name.  
For I know, if thou shouldest out of thy just Anger, for the punishment of my sins, deny me the direction of thy Spirit, at what time I shall enter into study, that then, my Reason would become senseless, as infatuated in itself, and the endeavour of my wit, be unto me as a dream, and the fruitless labour of an idle brain, or some strange illusion of a wearisome working fantasy. Wherefore remove my sins from out thy sight, o Lord, and let them not come within the reach of thy revenging anger. For I confess them unto thee, desiring pardon in Christ jesus; and as at all times of my life, so now especially in this work of special reason, which is the apprehension of knowledge, because thou art in it most specially to be glorified. Bless me, o my God, bless me I beseech thee, that entering now into my studies, with thy favour, I may therein go profitably forward, being directed only by thy spirit. And as thou hast given me a docility of wit, so according to the strength thereof, grant me a correspondent quickness & subtility, with such alacrity & earnest desire of profiting in learning, as that my mind be never wearied, with overmuch study, whereby it may at any time seem to loathe & disdain it, for the pains thereof. And exercise it, I most humbly beseech thee, in those kind of knowledges only, which are commendable, & best allowed of thee & thy children: who are by them, to receive good, whensoever it shall please thee to call them into use & practise, by me thy poor minister thereof, as thou shalt enable me thereto. But if it shall please thee in mercy, to enrich my mind, with some special endowment of knowledge, by which, I may be thought to excel others, forasmuch as thou hast said, by the mouth of thy Apostle Paul, that knowledge puffeth up; above all, o most gracious good Lord, beat down in me, all proud and vain ostentation, clean extinguish and extirpating out of my heart, high and lofty conceits, of mine own unworthiness, in learning the nourishers thereof. Teach me therefore to be humbled unto thee in those gifts of wit and knowledge; For I must confess, that I have nothing, but what I have received of thee, and not as deserved by merit, but as freely, and graciously conferred upon me by thy bounty, and only mere kindness, procured to me through the love thou bearest unto me, in and for jesus Christ. If then I have nothing of myself, being altogether voided and destitute of all goodness, suffer me not to boast and brag, as if I had not received from thee, that whereof I would seem to boast. Thus giving me the spirit of humiliation, with a a desire of pleasing thee, thou shalt thereby 'cause me in all my studies, and endeavours of wit & learning, chief to seek thee, o Lord, and not myself, and so doing good to others in thee, advance thy glory, which is the principal end, to which all our thoughts, words, or deeds, howsoever employed, in what kind of study soever, are especially to be referred: In this manner, and to this end, am I bold through Christ, to commend myself in all my studies, wholly unto thee by Prayer, that beginning them in thee, I may go forwar● in them by thee▪ and so receiving this grace from thee, I may acknowledge thy mercy only to have wrought knowledge in me, by the benefit of reason, which thou hast been pleased thus to sanctify, with the blessing of thy holy spirit; And for all thy merciful kindness, give thee only praise, honour, and worship, who only art the wise, omnipotent, and immortal God, the Father, the Son, and the holy Ghost, for evermore.  
Amen. Amen.   

17. A Prayer, at the entrance into the Church.  
Almighty God and most Heavenly Father, trusting in the multitude of thy mercies, we in all dutiful manner do enter into this thy holy Palace; and (in thy fear) do humbly present ourselves before thee. Conduct us in thy righteousness; and guide our feet in the way of truth, thou Lord of our salvation. Behold, we love thy house, and greatly desire to sing forth thy praises, in the assembly of the Saints. Grant, that we prostrating ourselves here, before thy footstool, may so present our petitions at this time, as that they may not only be heard, but also acceptable unto thee, through Christ.   

18. A Prayer for the fruits of the earth.  
eternal God, which with thy bountiful goodness feedest every living thing, we wretched sinners, unworthy of the lest of thy benefits, most humbly beseech thee, to be pleased to bless the fruits of the earth, that we may be partakers of the comforts therein. Give us this day our daily Bread; Prepare our ground; Prospero our Corn; Make seasonable the seed time, with the first and the latter rain, and meet temperature of Air; Keep our fruits, while they be in the earth, from hail, Thunder, excessive drought, overmuch Rain, Mildness, and all noisome worms; Sand us a joyful harvest, and give a blessing, to that which we shall reap; Increase our cattle, with all other provision which we shall carefully labour for; Replenish our Basket, and our store, that we may have wherewith to refresh our selves and others; Protect our servants, and workefolkes, that they may be strong to Labour, wise to forecast, and faithful in their business; Keep our Garners, Barns, and Storehouses, from Fire, boisterous winds, thieves, and sudden Inundations; Prospero the works and travels of them, that any way labour, for any thing, which we shall have occasion to use; Sand remedy against misery; Turn dearth into plenty; Oppress us not with overmuch poverty; Nor puff us up with too much plenty; But grant us competent store, of things necessary for this life, and give us grace, to use them soberly, to thy glory, and our comforts, through jesus Christ our Lord.  
Amen.   

19 A Prayer in time of common hostility.  
O Lord God of Hosts, mighty in Battle, that hast heretofore sundry times miraculously defended us, we beseech thee bear not in mind our vile deserts, but in mercy take pity upon thy persecuted Church; Bless and preserve us, who have reposed our trust in thee alone; Consider and behold, how they that hate thy Sanctuary, are up in arms, to root out from the earth, the professors of thy truth. Bless our Armies both by Sea and Land, which are joined together for the defence of thy cause, and safety of our country. Give wisdom unto our Counsellors, discreetly to foresee; Courage to our Captains, valiantly to defeat; And courageous hearts, unto our people, stoutly to put in practice, with one mind, one will, and one strength, the lawful designs of their commanders, to the utter abolishing of the enemy's slights and forces. To this end, o Lord, Keep all our Leaders from wrong plots and teacherie: and our people from mutiny, and all inconveniences that follow thereon; Sanctify us likewise at home, and give a blessing to all our actions; Guide all our consultations; Suggest ●ero●call motions into our hearts; Banish all ●eart-burnings and divisions; and in place thereof, assist us all with unity and concord; Give us perfect experience; Good Intelligences; and sound Advertisements of thine enemy's devices; Consecrated all our Weapons and Engines of War, with happy success to do thy will; Bless the season of the year; and sweeten the close air in our multitudes; Command the winds and seas to favour us; Hearken unto our Prayers; Behold our tears; And give victory to thy people; Turn thine enemy's weapons into their own bosoms; destroy their whole Armies; Confounded their Forces; Disappoint their Counsels; Reconcile them unto us and thy truth by thy word, if it be thy will; Or else sand peace unto thy Church by their confusion. Grant this o Father, for jesus Christ's sake, our only Saviour and Redeemer.  
Amen.   

20 A Prayer of a General.  
O Most just and righteous God, even thou the God of Hosts, (who for the sins of men) dost out of thy judgements, raise wars, & bringest upon thy people the sword, which is the revenger of the breach of thy league & covenant) Behold first, o Lord, how the enemies, both of thee, & our Prince, in great multitudes are gathered together, & in a full presumption of their own power, are banded against us; provoking us, without cause of just offence offered on our parts, to take arms, in this defensive war, for the securing our Prince, ourselves, and our country, under thy shield of protection, from their violence. Consider then, o thou God of righteousness, consider I beseech thee our cause; And seeing that by the wrong of these our enemies, we are thus unjustly provoked and solicited unto fight; Be thou pleased out of thy mercy, to uphold, maintain, and fortify these our Arms, which we do now take in hand, for our lawful and just defence. And, o my GOD, on whom only I trust, cast down upon me, (whom my Prince and Sovereign, my liege Lord and Master, hath by thy appointment, made his Lieutenant General over this Army,) cast down I say upon me thy unworthy Servant,) the brightness of thy countenance; Look upon me in mercy, and favour; Behold me from thy Throne of grace and pity; Thou knowest o Lord, that neither for any ambitious conceit of Rule, and Authority; Nor for the desire of Prey and spoil, to enrich myself thereby; Nor to revenge private quarrels; Nor for any sinister respect whatsoever, do I undertake this charge; But by express command of my great Lord, (to whom thou hast by thy word obliged me, in all kind of serviceable allegiance,) I am called thereto, under his Standard, to fight for his Person, and Laws, but chief for thy Church, and People; and by the strength of thy Arm, to vanquish and overcome these malicious disturbers of our State and country, and so to settle and establish a common peace and tranquillity among thy people, if it so like thee: Thou therefore, o my help, my strength, and mighty Fortress, look down from above, out of thy holy Sanctuary; & thou who in times passed didst fight for the Israelites miraculously against the Egyptians and against many Nations, give me both strength, and wisdom, to overcome th●se thine, and our enemies, by this ordinary means of lawful Arms and weapons, which are used by man for his defence and ours, chief in Fights and Battles. Thou didst not repel the Centurion, when he came ●● to thee, but thou receivedst him, and praise●st his Faith, seeming thereby well pleased with his calling. Lord, behold I also come unto thee, with prayer, beseeching thee, to make me, at this time, and always in the like charge, worthy so high a vocation; that in no wise, neither myself, nor any soldier under my command, do abuse the Sword, whereby this military power and authority, ordained also by thee for defence of the good, and to the revengement of the evil disposed, may in any sort be ill spoken of. For this cause, give me the spirit of wisdom, such as is meet for this place, to contain all the Regiments of my Soldiers, in good order, by a just rule and government of military discipline, that no wrongful injuries be done to any; No violence made upon such, as are not confederates in this war against us; And as thy servant john hath taught, that both I and they, contenting ourselves with our wages, and the stipendary entertainment which we have from our Prince, do not invade our confined and bordering neighbours without cause, or make outroades to waste and despoil the fields and countries of any, not being our Enemies. Also that there be no mutinous person amongst us; Not false hearted fugitives▪ by whom contentions and seditions in the Army may be raised; The common cause weakened; The Enemy made stronger; And thy Name dishonoured; But that we all conspiring in the full consent of Hearts and Minds, may have our wills firmly▪ united to that strength which thou shalt arm us with all, and so join in a plausible Resolution, either to overcome, or to die, if thou hast appointed it; (for in this, and always, thy will be done o Lord.) Wherefore when I shall bring forth my Soldiers to battle, even in that same very hour, give both me and them a good courage, without all fear, and faintness of Heart, or treacherous practices, resolutely to fight, and encounter the enemy, be ●e never so strong and mighty in number; For we know, that thou art able with a few to overcome many; Be thou therefore in the midst of us, then fight, because we have made thee our help, ready and present with speedy mercy to defend us. Thou art the Lord of Hosts; Thou o God of jacob art our Refuge; Thou breakest the Bow, thou snappest the Spear in sunder; Thou raisest wars, and makest them to cease after thy will and pleasure, doing therein what seemeth best to thy heavenly wisdom. Wherefore, o Lord, infuse into my mind some gracious sparks, which may fully instruct my understanding in thy fear, that at no time, in the outrage of fury, I shed innocent blood, nor suffer any to be shed and spilled by my Soldiers; Preserve me, and mine, under my government, from all kind of riotous disorders, as Drunkenness, Wantoness, Rape, Incest, unlawful companying with women; Let neither me, nor them, oppress widows, and fatherless children; or do any wrongful harms to the poor, whose cries may justly call down thy vengeance upon us, to our utter confusion. And this moreover I humbly entreat at thy hands, o merciful God, to Remove far from v●▪ our minds, and Tongues, all the lewd custom of swearing, forswearing, and blaspheming thy Ma●●st●e; Let thy Blood, thy wounds, thy holy Name, much abused by Oaths, be had of me, and them, in very great reverence; that we all, from the highest, to the lowest, with clean hearts, circumcised lips, and pure hands freed from all unjustice and innocent Blood, may so walk in this Soldierly vocasion, for the time of warfare limited thereto, as that after this military life ended, we may at length, come to the triumphant, and most glorious life, to reign with thee in thy kingdom for ever.  
Amen.   

21 A Prayer of a Soldier.  
O Lord God of Hosts, which teachest my hands to fight, and my fingers to Battle, I humbly beseech thee, to have mercy upon me, that am continually subject to so many dangers, that I fall not before mine enemies. Touch my heart, that I may truly feel my sins, and earnestly repent me of the same: And seeing I have undertaken this service, not for any covetousness, or revenge of blood, but in obedience to my Prince, and defence of a righteous cause; Suffer me not (I entreat thee) to give my members as weapons of unrighteousness unto sin, but give me grace to look carefully unto my ways, that I may first with a safe conscience perform my duty towards thee, and then with all diligence discharge my loyalty towards my Prince and Country. And that I may the better effect this duty, O Lord, gird me with strength; make my way upright; Conduct me with thy hand; Encourage me with thy word; Arm me with Faith and Hope to thee-ward; And prepare me courageously to the combat.  
Bless all our Companies in these our lawful attempts; Suggest unto us the best meaves to save ourselves, and to defeat the purposes of our enemies; Arm us with thy Grace, that we may manfully fight in thy quarrel; Make our name fearful to our enemies, to the abatement of their pride; Range us within the limits of truth and honesty, that we may not be given to those vices which accompany the war; In thy name, o Lord, we are come against this great multitude, of thine and our enemies; Help us, and suffer them not to prevail against us, for our trust is in thee; Keep us from Treasons, Mutanies, and Conspiracies, either against our Prince or Captains; Hear the mournings of divers of our Captains detained in the hands of their enemies, and work means for their deliverance; And if it shall please thee at any time to lay thy heavy cross upon us, or to expose us to death in this place, keep us in thy faith, that fight the good fight of Christians, we may l●ue and dye thy Soldiers, in thy favour, and in a firm hope of a joyful Resurrection; The which the Lord for this Christ sake grant us. To whom be all honour and glory, boo now and evermore.  
Amen.   

22 A Prayer of Humiliation,  
O Lord God, the Avenger, the Avenger of all them 
(a) Psal 44. ver. 1. 2.  that provoke thee to anger, by their sin and wickedness: How is thy 
b Psal. 74. ver. 1.  wrath kindled this day against the sheep of thy pasture? For thou hast caused our adversaries & thine, to rejoice and triumph over us, by 
c Psal. 89. ver. 41. 42.  setting up their right hand, to overthrow and destroy our Forces, with a great slaughter. Thou feedest us with the bread of 
d Psal. 80. ver. 5. (e)  Tears, and hast given us Tears to drink in plentiful measure. (e) Hast thou cast us off, and wilt thou no more cause thy face to shine upon us? For it was thy work, o Lord, that the 
f Psal. 89, ver. 43.  edge of the sword was turned this day, and that we did not stand in the Battle. Hast thou then taken thy Peace, even 
g Psal. 77. ver. 8. 7. jerem. 16. ver. 5.  Mercy, and (g) Compassion from thy people? O Lord, we confess, that our 
h Psal. 38. ver. 4.  sins are a weighty burden, too heavy for us to bear; and do therefore most humbly prostrate ourselves at thy feet, before thy Throne of Mercy, craving it by earnest 
i Psal. 91. ver. 15.  prayer, which is only our Refuge. We are most heartily sorry, that we have offended thy divine Majesty thus far, to provoke thee, (being a father of great 
k 2. Corin. 1. ver. 3.  pity and kindness,) in this manner to punish our wickedness, with the slaughter of thy people. It is our own sorrow, 
(l) jerem. 10. ver. 19  and our just plague, therefore we will meekly bear it; taking it patiently and thankfully, that thou dost visit our sins with the Rod; For by it, thou tellest us, that we are thy children, because thou receivest none, but whom thou first 
m job 5. ver. 17.  chastisest; And this thy servant jobe, calleth a blessing. Yet, o Lord, correct us by thy 
n jerem. 10. ver. 24.  judgement, as thou promised, even in 
o and the ch. 30. ver, 11.  measure contend with us, now that thou hast blown, with thy rough wind, in this heavy day of the East wind, and let us not be utterly cut off, by this affliction, which thou hast brought upon us, ou● King and country by overthrowing the forces and 
(p) Isay. 28.  strength of out Armies, and making us a prey to the teeth of our enemies. It is true, o Lord, that thou speakest by thy Prophet jeremy, our Bruising is incurable 
jerem. 30. ver. 12. 13.  and our wound is dolorous. There is none to judge our cause, or to lay a plaster; none to cure by medicines, or to help us; For it must be thy work only, o God It is thou that woundest, and healest; Thou that casteth 
job. 5. ver. 18.  down, and raisest up again, with thee is life, and death, Health, and Sickness; Thou only destroyest by the 
k Corin. 10.  destroyer, whose ministery thou usest to execute thy judgements upon all sinners. Wherefore, to thee we come, o Lord God of infinite mercies, to thee I say, and to none else, do we offer these our prayers of supplications, and of Repentance, humbling ourselves, in a true submissive acknowledgement, of our misdeeds; Confessing, that we have worthily deserved, this scourge of reproach and conquest. Yea, if thou hadst powered forth the full measure 
Psal. 59 ver. 13.  of thy furious wrath upon us, to have brought us to nothing; if thou hadst punished us with so mighty a slaughter, that our Enemies had 
a Psal. 58. ver. 10.  washed their feet in our blood; or hadst carried us clean away, with a whirl wind, In this thy wrath against us; Yet must we have confessed, that this had justly fallen upon us, for our sins; and that thou, o God, hadst showed thyself righteous, in those thy 
b ver. 11.  judgements. But 
ver. 9  thou hast not so dealt with us, but hast measured this thy Rod by our Infirmities; tempering judgement, with 
c Corin. 10. ver. 13.  mercy, thereby causing us both to fear, and love thee. O Lord make us also thankful for thy merciful moderation of the same; And 'cause us thereby, to descend into ourselves, to call our misdeeds, into a straight account, as thy word teacheth; To learn, and understand, that when thou dost extremely punish thy people, it is for their manifold transgressions, and for that otherwise, we cannot be brought to acknowledge our sins with repentance, and so to turn unto thee, that we might be healed. For as thy Prophet Da●id hath spoken in the spirit; 
d Psal. 107. ver. 17.  Fools, by reason of their transgressions, and because of their iniquities, are afflicted; For such have no fear of thee before their their Eyes; and therefore, out of thy wisdom dost thou chastise them with sharp Rods, that in thy mercy, they might so find thee. This thy wisdom, full of commiseration and pity, towards us this day, we do all from our hearts, both acknowledge in love of thy name, and also reverence, with fear of thy Majesty; giving thee thanks for this thy fatherly chastisement; and purposing amendment of our lives. O Lord, give us a godly sorrow▪ to work in our hearts a true Repentance; ●nd the strength of thy spirit to confirm, and continued this purpose and Resolution in us all, both king and people, for ever; that we may say, 
e Psal. 8●. ver. 17. 18.  thou a●● the glory of our strength, and in thy righteousness shall we be exalted, because ou● shield appertaineth to thee o Lord▪ in as much as, our King hath power from thee only, to protect and defend us.  
Wherefore o our God, Father of infinite mercies, Bow down thine ear, and harken unto us thy Israel, even thine Elect, whom thou lovest, for thy name sake.  
Out of the deep places we call unto thee; From 
(f) Psa. 130. ver. 1.  our bottomless miseries do we cry unto thee, The terrors of thy anger, and the horror of hell, which with open mouth, is ready to swallow us up quick; do constrain us, in most pitiful lamentations, to be supplicate unto thee, unto thee o Lord, for thy help. Lord hear our lamentations, which contain nothing but the humble prayers of thy servants, desirous to be recommended unto thy mercies. For, art not thou o God, the Father of pity? the Lord of comfort and relief, to them that are in distress, and call faithfully upon thee for thy deliverance? Hast not thou said, that the Rod 
h Psa. 125 ver. 3.  of the wicked, shall not rest on the (h) Let of the righteous, because thou wilt not drive them from hope of thy succour, into a despair of thy goodness? Thou canst not forget thine own nature, prove to clemency and kindness; For though thou seemest to be angry with us, which we know is to our good; and hast in a manner abandoned us from thy presence, in this thy heavy displeasure; yet do we trust in thee, for that thou hast not utterly rejected us, for ever. We are confirmed in this hope, by the example of the Israelites, who, notwithstanding they rebelled against thy word, and despised the counsel of thee the most high God; yet, when they 
i Ps. 107. ver. 6.  cried to thee in their trouble, thou didst deliver them from their distressed state and misery; And art still the same God, to all thine elect; aiding and 
k Ps. 106. ver. 10.  helping them in their necessities, Be thou therefore the Lord God of 
l Exo. 29. ver. 45.  Israel, for ever and ever; which so 
l job. 5. ver. 18.  makest a wound, as thou (l) bindest it up again, so (l) smitest, as that thy hands do yet make whole. Be thou blessed, be thou blessed only, which blessest man whom thou 
m job. 5. ver. 17.  correctest. In 
n ver. 20.  Famine thou deliverest from (n) death; and in (n) Battle also when thy pleasure is, from the power of the destroying sword; yea, if thou heapest trouble upon trouble, and doublest the sorrow of affliction, laying all the burdens of Famine, of the sword, and of Pestilence, upon thy children; yet, thou dost then instruct their minds, and openest the eyes of their understanding, to see & know that thy purpose, in these, and the most grievous chastisements that thou canst and dost lay upon them, is continually more and more, to depend upon thy mercy, and to trust in thee the rather for help of deliverance. For so it is said of thee, that thou dost deliver in six 
o job. 5. ver. 19  troubles, and in the s●uenth, the evil shall not oh touch thy children. To whom then may we call for help and mercy, but to thee who givest us a comfortable issue, even in the greatest and last trouble, that it shall not annoyed us? But rather in the end we may have occasion by our correction to rejoice in thee, & for it, to give thee praise with thankfulness, when, through thy mercy in it, forgiving our sins, we shall be found just before thee, in Christ jesus thy son, our only Mediator and Saviour. In whose name, we offer unto thee at this time, this our Prayer of Humiliation, presuming the acceptance thereof, for his sake; Because, 
p Ps. 130. ver. 4.  mercy is with thee, that thou mayest be (p) feared world without end. To thee therefore, the only wise, and most powerful God, the Father, the Son, and the holy Ghost, be all praise, honour, Majesty, and power.  
Amen.   

23. A Prayer in tempestuous weather.  
Almighty and most powerful God, Eternal, Strong, & magnificent, at whose voice the highest mountains, lowest deeps, and all things under the son do tremble and quake: preserve us from thy insupportable anger; Pardon our sins, let thine amiable countenance shine upon us, and always be near unto us; Grant that this grievous and terribel tempest may pass away without hurting of us, or any of our brethren; Keep our bodies, our house, or any thing else that belongs unto us, from Lightning, fire, or any other destruction. Holy father defend us, from all evil, sudden, and unprepared death; and for thy dear Son Christ jesus sake, bring us to thy habitation of eternal bliss, where we may sing perpetually amongst the company of the Angels and Saints in heaven, Hallelujah, unto the glory of thy holy name.  
Amen.   

24. A Prayer of an Admiral.  
I Confess it to be true, o God, that thy Prophet David 
(a) Psal. ver. 3.  hath spoken in the spirit; Though an Host had pitched their Tents against me, my heart should not be afraid; and though war be raised against me, I will trust in this, even that thou wilt deliver me, and give my 
b The marginal note of the Geneva Transtation.  faith the victory. But because thou hast said likewise, by Solomon, that 
c Prov. 24. ver. 6.  war must be enterprised with counsel; My humble prayer and supplication unto thee in Christ jesus is, That it would please thee to grant unto me (who by thy appointment, am chosen of my King and Liege Sovereign, to be his Admiral, to rule and govern this whole fleet, assembled together in Ships prepared to sight thy Battles upon the waters, against thy enemies, unjustly provoking us to the fight) to me I say, and to all the rest of the Captains and Commanders of the Ships of war in this whole Fleet, now preparing ourselves for this present Sea fight, wisdom, discretion, and policy, carefully to foresee, and diligently to prevent all inconveniences that may hinder the achievement of the victory. To this end, give grace to me, and to all such as are called by way of assistance for their experience, to aid and further the common cause, aswell with sound policy, as with strength of Arms, (for 
d Pro. 24. ver. 6.  in the multitude of them that can give counsel, is health,) give grace I say unto us Lord (if it be thy good pleasure to be so favourable unto our King and Country,) that with true and perfect knowledge of wisdom and understanding, which increaseth strength, we may prevent all dangers; 
e Pro. 24. ver. 5.  For thou dost strengthen by wisdom, and savest by understanding, when and whom it pleaseth thee; in so much as, with 
h jud. 15. ver. 15. joshua. 23. ver. 10.  one man guided by thy Spirit, thou prevailest against thousands destituted thereof. Give unto us all a Constant Resolution grounded upon firm faith in thee, by which we may be embouldned when we encounter the enemy, to say in the spirit, We 
f Psal. 56. ver. 4.  trust in God, we will not fear what flesh can do unto us; For our 
g Psal. 22. ver. 4.  Fathers trusted in him, and he did deliver them. Cause the Spirit of our enemies to 
h Isai. 19 ver. 3.  fail in the midst of them; Destroy their Counsels, let them be for the 
i Ezek. 66. ver. 5.  spreading of ne●ts in the midst of the Sea, wherein they are embouldned through the multitude of Ships to ride; and in the confidence of a fleshly Arm, to fight against thy people, which call upon thy Name. O Lord, for that they have undertaken a false quarrel, and do encourage themselves in a 
k Psal. 64. ver. 5.  wicked purpose, Let them be a 
l Ezek. 2●. ver. 5.  spoil unto us, that all other Princes seeing how wonderfully valiant thou art in thy Battles, may  themselves with a 16. rob of astonishment, and say, Verily, the Lord 
ver. 16. Exod. 14. ver. 25. 22.  fighteth for his people, the Lord went forth with their Armies and conducted them, he is the Shield and strength of their deliverance, 
m Psal. 28. ver. 7.  No counsel can stand against God, 
n Psal. 33. ver. 10.  no power, nor force of Arms may dare to oppose itself and prevail, against them whom he is pleased to protect & defend by his Counsel; And the Nations, seeing how thou hast 
o Eze. 26. ver. 17. Psal. 11. ver. 9  executed vengeances upon our enemies with rebukes of thy indignation, may confess thee to be the only Lord God, mighite in Battles, and powerful in all wisdom, and so be provoked thereby the more seriously to give to thee the glory due unto thy name, which is a name of great fear and wonder in all the world. Furthermore I beseech thee, be pleased in mercy to harken unto me, praying in the name of thy Son Christ, forasmuch as thou art the Lord, which 
p Psal. 29. ver. 10.  sittest upon the floods, moderate the Tempests of wind and weather during the time of the fight on the Sea, and also both before and after, as that neither our Ships nor men suffer any annoyance by the raging surges of the waters, which otherwise in thy judgement might overwhelm and destroy all. For we confess that our unworthiness is great, and our sins deserves the fury of thine anger; but remember, o Lord, that thy name is called upon of us, and we are thy people, to whom thou hast graciously made thyself known by many mercies and favours, enriching us both Prince & people with infinite blessings of peace and tranquillity above all Nations; For which we heartily thank thee, desiring thee for thy Christ sake to 
Luk. 17. ver. 5.  increase thy faith in us daily more and more, that we may still grow forward in true love and thankfulness towards thee, both Prince & people; So shall the King 
q Psal. 21. ver. 1. ver. 6.  rejoice in thee his strength, whom thou hast made glad with the joy of thy countenance, and we thy people his subjects, for all thy favourable kindnesses, and for this Sea victory, give thee praise and glory, saying, The 
r Psal. 18. ver. 2.  Lord is our Rock and our fortress, in him do we put our trust. Grant us these, & all other thy good blessings which thou knowest to be necessary for us thy whole Church, even for thy dear Son our Saviour jesus Christ's sake.  
Amen.   

25. A Prayer against our Enemies.  
O Most merciful Redeemer, give unto us the spirit of mildness, that we may with patience suffer the evil speeches and doings of our enemies, which not only wish us evil, but to their power work us what mischief in them lieth. Keep us so far, from offering wrong unto them, or seeking or wishing revenge upon them in our hearts, as that we may not only be helpful unto them to the uttermost of our power with temporal blessings, but may always pray unto thee for their welfare & fowls health as becometh thy children, beseeching thee bountifully to bestow upon them, whatsoever thou knowest may do them good; and chief a sound & uncorrupt mind, where through they may know thee, and seek thee in true charity, with their whole Hearts. Let not their hating of us turn to their harm, but save them for thy mercy sake, and join them unto us in mutual love, through jesus Christ our Lord.  
Amen.   

26. A Prayer to be defended from our Enemies.  
Keep & defend me most merciful father, from the cruel hands, envious Hearts, & malicious tongues, of such as undeservedly go about to take away my life, good name, or goods; O Lord be on my side, for my trust is in thee, (who art a Castle and Fortress so strong, that none can prevail against the lest of them that believe in thee.) Wherefore, o Lord, let it be thy good pleasure for Christ thy sons sake, to (b) protect me continually under the shadow of thy wings. Give me patience meekly to bear their slanderous words and wicked practices, and so guide me by thy holy Spirit in all my actions, that my adversaries may take no just advantage against me, so that they seeing my sincere life and godly behaviour (having their fury stayed by thy mighty power,) may be ashamed of their wicked intentions towards me, and constrained to magnify thy holy name, who so mercifully hast defended thy servant from them. Lord, I commit myself and all that I have wholly into thy hands, deal with me according to thy mercy, and evermore mightily defend me, for jesus Christ's sake.  
Amen.   

27. A Prayer against Desperation.  
MOst merciful father, I acknowledge that I have divers ways, and many times most grievously offended thy divine Majesty, for which my conscience is now sore charged and wounded, in such sort, that if I look only unto mine own self, I find nothing due unto me but utter confusion. Wherefore I humbly entreat thee, to give me grace, and to assist me with thy holy Spirit, that in true faith I may call upon thee for mercy, in the name of my Saviour ●esus Christ thy Son, and obtain forgiveness of my sins by his merits, according as thou hast promised in thy sacred word. Leaveme not I beseech thee in despair, or destitude of heavenly grace, lest the wicsted spirit take from me all inward consolation, and drive me to infidelity. Confirm my faith so strongly, that in the midst of death, my hope may be in thee who art my life. Let me never distrust thy succour and mercy: Augment my faith, which I have grounded upon thy death and passion. That one drop of precious blood which thou didst shed for my sake, is much more excellent in greatness of virtue, than all my foul sins are in pollution. Look upon me therefore (dear Lord) with thy eyes of mercy, that I may not despair with judas, or sin against the holy Ghost. Blessed spirit, the treasure of all sweetness, help me in my latest necessities: when the foul Fiend shall accuse me, my conscience shall declare me guilty, and the terrors of hell astonish me: then dear jesus comfort me, and let not the trust which I have in thee be confounded. Make my hope firm in thee, and suffer me not to doubt of the remission of my sins. Put me in remembrance of the bond which I made unto thee, when I received the Sacrament of Baptism, that I may even then comfort myself with thy blessed promise thereto annexed, namely, that whosoever believeth and is baptised, shall be saved. For these etc.  
Our Father, etc. Lord, I put my whole trust in thee, lay not my sins to my charge.   

Special Medicines against Despair.  
Come unto me all ye that labour and are heavy laden, and I will refresh you. Math. 11. ver. 28.  
So God loved the world, that he hath given his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. joh. 3. ver. 16.  
Christ came into the word to save sinners. 1. Tim. 1. ver. 15.  
If any man sin, we have an Advocate with the Father, jesus Christ the just, he is the reconciliation for our sins. 1. joh. 2. ver. 1. 2,  
The Lord is near unto them that are of a contrite heart, and will save such as be afflicted in spirit. Psal. 34. 18.  
Precious in the sight of the Lord, is the death of his Saints. Psal. 116. ver. 15.  
Those that thou gavest me, have I kept, and none of them is lost. joh. 17. ver. 12. joh. 6. ver. 39  
The Lord is pitiful, and merciful, flow to anger, and of great kindness. Psal. 86. ver. 15.  
He that believeth in him, shall not be condemned. joh. 3. ver. 18.  
Ye were not redeemed with corruptible things, as Silver and Gold, but with the precious blood of Christ. 1. Pet. 1. ver. 18.  
Ye have not received the spirit of bondage to fear again; But ye received the spirit of adoption, whereby we cry, Abba, Father. Rom. 8. ver. 15.  
God is faithful, and will not suffer you to be tempted above your strength. 1. Corin. 10. ver. 13.   

Upon assured repentance, use these places of Scripture here under written.  
The blood of jesus Christ, cleanseth us from all sin. 1. joh. 1. ver. 7.  
I am the Resurrection, and the life, he that believeth in me, though he were dead, yet shall he live. joh. 11. ver. 25.  
Because he considereth, and turneth away from his transgressions that he hath committed, he shall surely live, and not die. Ezek. 18. ver. 28.  
Blessed is the man, whom God correcteth. job. 5. ver. 17.  
If thy sins were as read as crimson, they shall be made as white as snow. Isaiah 1. for 18.  
Being justified by Faith, we have peace towards God, through our Lord jesus Christ. Rom. 5. ver. 1.   

28. A Confession of Faiih. 
job. 19 ver. 25. Ephe. 2. ver. 3. Matth. 26. ver. 28. Isaiah. 53. ver. 11. Matth. 3. ver 17.   
I Believe and confess that my Redeemer liveth.  
And albeit I am by nature the child of perdition, yet by the death and passion of jesus Christ my Saviour, my sins are washed away, through shedding of his most precious blood.  
Works and merits have I none, but only the satisfaction of Christ.  
In whom only, God is well pleased.  
And whereas the terror of my sins, and the consideration of my manifold iniquities, whereof I most heartily repent me, might justly condemn me, and 'cause me to despair, yet knowing that Christ hath 
1. Peter. 2. ver. 24. Luke. 5. ver. 20.  borne all our infirmities, and that by his stripes (not only I) but all mankind is made whole.  
I assure myself, that not only God hath forgiven me:  
But according to Isaiah, If my sins were as read as 
Isaiah. 1. ver. 18. Rom. 4 ver. 25. john 6. ver. 54. 1. 24. john. 5. ver. 24.  Crimson, they shall be made as white as Snow.  
Also I believe the resurrection of the body, I mean, that as Christ died for my sins, and rose again for my justification:  
So my body shall rise again.  
Finally, I believe that there is an everlasting life purchased for me, persuaded thereof, for that jesus Christ himself saith;  
Verily, verily, I say unto you, he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death unto life: Which God of his great mercy grant me. Now I feel God's hand; Now Lord have mercy upon me. God the Father, God the Son, and God the holy Ghost, strengthen me. Lord receive my soul, for it cometh to thee.   

A Prayer tr●be said at a man's departure.  
O my God, o the life of my soul, o my whole 
Ezek. 18. ver. 28. jam. 1. 6. Psal. 145. ver. 17. john. 5. ver. 24.  desire and joy. Thou hast promised in thy word forgiveness of sins, to the true repentant sinner. I, by the assistance of thy holy spirit (without waveuering,) challenge thee of thy promise, whom I know certainly to be just. Thou hast said, There is no condemnation to them that die in Christ jesus. I, by thy grace steadfastly believing in him, forsake mine own self, and earnestly desire to be melted, consumed, transformed and changed into the vehement heat of thy love, unto whom I commit my soul and body, with full assurance of a joyful resurrection, and life everlasting, through the merits of Christ my Saviour. Now my Redeemer is come, Lord receive my spirit.   

Thus far a man, by the counsel of Ecclesiasticus, Chap. 38. ver. 16. and the 22. Chap. ver. 11. may lawfully mourn for the dead.  
MY Son, saith the wise man, (following the example 
john. 11. ver. 11. & so to the. 35.  of Christ, who wept over Lazarus being dead: power forth thy Tears over the d●ad, & neglect not his burial. By which it appeareth, that decent interring of the corpses, and seemly mourning, being the last duties of love in this world, befitteth Christians. But it must be done, with a resolution, to be content with that which God hath done, without repining thereat.   

30 A Prayer at the burial of any, then specially to be used, oceasioning a Meditation of Man's Mortality.  
O God, my God, the only God of my health, thou Redeemedst me by dying for me, and hast saved me, by redeeming me, in that thy death upon the Cross. I do with all reverence acknowledge my most humble thanks unto thee for the same. But, o sweet jesus, what is man that thou so regardest him? and how could he any ways demerit the lest part of such inestimable love? I c●fesse, o Lord, the depth of this mystery, is far above the reach of my capacity; Notwithstanding be pleased I beseech thee, to address all my thoughts at all times unto a serious meditation thereof, that I being fully instructed by thy holy spirit, & made truly to understand that it was thy love, merely & solely working thereby salvation to man, may accordingly live unto thee, and so dying in thee, be made a worthy partaker of the blessed fruit thereof, by & through the worthiness of that thy death & passion only. And now, o my God, what thing can be more available to work in the heart of man an earnest endeavour to the said Meditation, them a due & Christian consideration of the state of his mortality, the which, though many ways represented unto him, doth occasio a remembrance thereof; yet no one way more sensibly worketh a true acknowledgement of it, than the presentment, & general summons, which death maketh at the Funerals & burials of such, as the eye beholdeth interred then & shut up in the grave. For by it are we taught to know the fragility & momentany stability of our life, in as much as death stealeth upon us in an hour in which we look not for it, and in our greatest security, are we soon and suddenly surprised by his messengers, which attend daily upon these our frail bodies of clay and dust, and therefore are easily overthrown and destroyed, notwithstanding all vain hopes & affiances in the help of man's strength, wisdom, and policy, or any other worldly means whatsoever. For thy servant job hath said, (c) Though I hope, yet the Grave shall be mine house; and that because a man by no means can (d) redeem his brother, he cannot give his ransom to God, to live still for ever, and not to see the grave; For in stead of any worldly help shall corruption be our Father, and worms shall be both mother and sister unto us; The truth hereof, though most certain, for the reason taken from daily experience, which telleth us that thou bringest all to the dust, yet not so certainly believed of many, whose careless and lose life doth show, that there is no fear of death before their eyes; which yet behold daily examples thereof, even lively spectacles of mortality, and most instructing documents of a span long life, fading like the green grass, which withereth in a moment; & wearing away like a tale that is told. But these shall go into the land of darkness, and never return from the shadow of death, being men as clean devoid of the sense and feeling of thy judgement; so in this desperate state altogether in capable of thy mercies in Christ, are likewise debarred from all comfort of the Resurrection. Wherefore, o Lord, vouchsafe me, I pray thee, for thy Christ's sake, the favourable look of thy gracious eye, that I seriously beholding myself in this our brother, (whom thou hast called out of this life, and is now buried in the grave,) to be returned to the earth, out of which thou didst first raise & fashion him,) may learn thereby, both to know the time of my breathing here upon the earth to be short, and subject to sudden change, & also knowing the same, may be taught by thy spirit to number my days, & to order them accordingly unto thee; So shall neither my life be grievous unto me, being guided by thy holy spirit, neither death at any time unsavoury or not welcome; securing my conscience of thy favour, even unto a blessed hope of a joyful resurrection, promising that rich garment of immortality, which this mortality of ours, (vow clad with sinful flesh) being thus by death changed, and clean abolished, shall then put on. O my God, thou art my refuge, my hope, my only mercy, in which I must trust; Be near unto me, to assist me at all times of need; But▪ at the very hour, in which thou shalt call me from hence, be present with all the power & might of thy gracious favour, to withstand the assaults of the devil, who then is most busy to pluck me from thee. But, o Lord, be thou merciful unto me, that my spirit by death separated from the body, may return to thee, from whom it came; If I was so dear unto thee, as to be redeemed by thee, let me not seem so unworthy, as then to be lost & utterly rejected from thee. I know, that without thee, that is, without the help of thy loving kindness, and merely gracious good favour, I shall neither live to please thee, nor yet die, to be accepted of thee. For I have no good works to allege for myself before thee; nay rather full of corruption & sin, I deplore my unworthiness, and do prostrate myself at the throne of thy mercy, craving the imputation of thy soul's righteousness, who hath washed away the guilt of my sins, with his precious blood. Grant me therefore, o Lord, that having a godly feeling of my misery for sin, I may use this life, as if I used it not; loathing it for the wretchedness thereof, and yet patiently abiding the appointed time of my dissolution, after the rule of thy blessed will; And when the time is come, that then I may say in the spirit, Lord, I fly to thee, despise me not the work of thy hands; refuse me not now, in this last hour of mercy; where the tree falleth, there it lieth, as thou hast decreed in thy secret counsel; and who remembreth thee in the Grave? Wherefore now, o Lord, even now, whilst thou mayst be found, do I cry unto thee for grace and mercy; Let thy loving kindness come unto me, for thou art my por●●on, and my soul fainteth for thy salvation, according to thy promises in Christ. In the mean time, that is, for the time of my restless breathing here upon earth, be pleased to assist me, with the power and wisdom of thy sanctifying spirit, against the incursions & assaults of all wicked ● lewd temptations, of the world, the flesh, and the diurn that I living after thy will (according to that measure of faith, and go●lines, which thou in mercy, out of thy love in Christ, hast allotted unto me,) may at the very hour of death be accepted of thee, and so be taken up into Abraham's bosom, which is the place of blessed rest, prepared by thee for the souls of thy children, to the fruition, and full enjoying of all eternity, with thy Saints for ever. Grant this, o Father, thou who livest and reignest one God, in perfect Trinity, world without end.  
Amen.   

31 A Prayer of Widows.  
O Lord God, which despisest not the Prayers of a sorrowful widow; I beseech thee take pity upon me a poor desolate woman, whose best stay in this world (next unto thee) thou hast taken away; Give my grace patiently to bear this thy visitation; Let nothing be able to separate me from thee, the only joy of my soul: Preserve me from all greedy and covetous minded persons, that lie in wait to supplant the simple; grant me favour in the sight of all Governors and judges, before whom I shall have any suits in time of oppression; Stir up the hearts and minds of all men, to help me in all reasonable demands; Provide for me all necessary things for this life; Take pity upon me in all dangers, and stretch out thy hand to deliver me; Bless the small portion of earthly goods which thou hast given me, and make it sufficient to supply the necessities of me and mine here; But specially and above all, forasmuch as it h●th pleased thee, o Lord, by thy holy Apostle S. Paul, to instruct all widows how to demean themselves towards their 
1. Tim. 5. 4.  own household, after thy fear, let it please thee of thy goodness, to give me grace, to be an example of godliness, and all religious virtues, unto my children, and whole family, for that is acceptable unto thee, as thy Apostle saith in the same place. So shall both my children and servants (having their hearts first moved and disposed thereto by the instinct of thy holy spirit) be by my godly example, the better framed & fashioned, to all godly obedience, peace, and true holiness; and willingly pliant without grudging and murmuring, unto the knowledge of godly discipline, to their good in thee only, and no otherwise. Assist me o Lord my God, with thy comfortable and powerful spirit, in this and all other things whatsoever; that putting my whole trust in thee, I may continually (as befitteth a modest religious matron) glorify thy holy name, for these thy great blessings bestowed upon me, saying the same prayer, which thy son Christ jesus hath taught me. Our Father which art in Heaven, etc.   

32 A Prayer of Orphan's, or fatherless Children.  
O Most merciful Saviour, the succour of the distressed, and father of the fatherless; I being by thy appointment deprived of my parents (who were my chiefest stay in this world,) do fly unto thee for succour, humbly entreating thee to hear my prayers; to take pity upon me: to deliver me in all perils; and to appoint me faithful Guardians, that may carefully breed me up in thy fear. Give me grace with all willing obedience, to follow their good counsel. Grant, that I may find favour and upright dealing at their hands, and all other Magistrates whatsoever; Suffer me not to be oppressed by the mighty, or seduced by the crafty; But deliver me from all greedy cormorants and dissembling friends, that would make a prey of me; And let me not run too and fro to seek my bread, but provide (o Lord,) a competent living for me, whereby I may be furnished with things necessary; Bless my endeavours, whether at my book or otherwise; and so direct me with thy spirit, that I may always live in thy fear, and die in thy favour.  
Amen.   

33 A Prayer of men Servants.  
O Lord God, who hast made us all one in Christ jesus, give unto me I beseech thee, a contented mind in that condition of life, wherein thou hast placed me, that in all humility, patience, and dutiful obedience, I may submit myself, unto the honest and lawful commandments of my Master and Mistress; Lead us all in the way of truth and righteousness; Defend us from all temptations, enemies, deceits, & dangers; Bl●sse us all, especially our Governors, with heavenly wisdom, understanding, godliness, worldly wealth, and happiness; Govern all our actions to thy glory, the good of thy Church, and discharge of our duties; Grant me an understanding heart to manage my businesses aright, and carefully to look unto the things that are committed to my charge; Make me circumspect and diligent, that with a good conscience, I may perform all faithful & true service unto them, not suffering any thing to go to wrack, either through negligence, or unnecessary expenses, that they may take joy and comfort in me, and I in them; And that I may the better effect this duty, Lord for thy Christ sake, forgive me my sins; Strengthen my body, to perform the business that I am appointed unto; Keep me from murmuring against my betters; From envious detracting the estimation of others; From Idleness; From evil and wasteful company; and from my masters enemies. Sand unity, and peace amongst us, from the highest to the lowest; Suppress all hasty and cholloricke motions in us; Nourish mutual love between me and my fellows, that our minds being free from evil thoughts, our tongues, from lewd and vain speeches; and our bodies, and every member thereof, from sinful actions; we may with one mind, willingly and carefully follow our masters business in this life; and hereafter be made freemen of the Heavenly jerusalem with Christ for ever.  
Amen.   

34 A Prayer of Maid Servants.  
BLessed Lord, which despisest not the low estate of thy Handmaids, vouchsafe to harken unto the humble petitions of me thy poor servant. Consider, that in the labours both of body and mind, I am the weaker vessel, of less capacity, and more infirmity; Give unto me strength of body, and as I grow up in years, so increase grace in me; Crown my virginity with chaste and religious thoughts; and my body and mind, with godly watchfulness, to wait for thy coming. Preserve my good name and reputation; Let my behaviour be modest and meek; My talk sober; And my body chaste; Keep me from lewd and wanton company; Pardon my former vanities; And by the power of thy spirit, protect me from all evil actions; Slanderous tongues; and wicked temptations; Make me faithful; trusty; wise; and very wary, in the ordering of such goods, as are committed to my charge; And painfully to employ myself in my vocation; And when it shall be thy good pleasure to call me to the honourable estate of matrimony, govern all my actions so, as that I may follow Rachel in love; Rebecca, in wisdom; Sara, in faithfulness and obedience to my husband, and all other worthy matrons, in modesty and honesty. Grant this (o Father) for jesus Christ's sake, to whom be all honour, glory, might, dominion, and Majesty, both now, and for evermore.  
Amen.   

35 A Prayer of Teachers.  
MOst gracious Lord, the only wise, and all-sufficient God, I do most thankfully confess, that that thou hast made me a wonderful creature, which am the workmanship of thine own hands, and of no less mercy, than wisdom, forasmuch as when thou might'st have made me any thing else, save that I am, as a bruit beast, a plant, a stone, yet than it pleased thee to think upon me in kindness, and even in my mother's womb, having as yet no being, to frame, and fashion me a lively & reasonable creature, endowing me with the gift of knowledge and understanding, after the similitude of thine own Image. For which thy wonderful wisdom, I with an acknowledgement of thy merciful goodness, do from the bottom of my heart, give thee praise, thanks, and all glory, to whom only it doth belong; beseeching thee to instruct my mind in the right understanding of the true end, for which thou hast been pleased, thus graciously to bless me in creation. I confess, that this knowledge, is far excelling the reach of my simple capacity; For o Lord) I am merely carnal without thee, being left to myself, and so am altogether ignorant of thy heavenly Mysteries, Among which, this being one, and the chief, I humbly crave the assistance of thy Spirit, that all my thoughts, and the very inward parts, yea the most secret corners of my heart and Soul addressed and prepared to a most sanctified resolution, evermore to attend in all my endeavours, upon the obtaining of this special end, which is the honouring of thy most glorious name. It cannot be denied, but that reason is the chiefest endowment of the wit of man, by which thou hast made him equal to the Angels, having a special propriety, apprehensive of all kind of knowledge, and so most fit for thy Honour, as most worthy to be glorified in it, and from it, in all manner employments, that the industry of man may and doth achieve unto. But (o Lord) what is it, destitute of thy grace? even an engine of inventions for sin and wickedness. Therefore (o my God) I humbly crave at thy hands, thy grace and bounteous favour, for the guiding of my wit and studies, as in all other matters of any good consequence, so especially in this function of teaching whereunto thou hast appointed me, that howsoever, I shall be therein busied and employed for the time of the continuance thereof, and for the good of them whom thou hast committed to my charge, (which is thy goodness also) I may chief above all refer the same in the whole course of this function, to the setting forth of thy praise and glory, in the profiting my scholars wits in all good knowledge, aswell of virtue, as of literature; wherein 'cause me to have a zealous care, faithfully to discharge the trust reposed in me for the same, according to thy blessed william. So shall I never fail, (being enabled by thee) to attain unto the full view of that end, and it to make the very center and place of all my endeavours, in which they are to repose themselves wholly. Wherefore this is my humble request unto thee, o most merciful God, that my whole meditations, whether teaching, or not, at home, and abroad, may be fixed and settled in the study of the said end, so that all the powers and faculties of my Soul, wit Reason, and understanding, be working in chief for the advancing of thy most glorious name. Wherefore make me always to have a religious Conscience in all my Actions, that in them thou mayest be glorified through Christ thy Son, and our only Saviour, for whose sake only, I crave these mercies at thy hands, giving thee all praise and glory in him, for ever and ever.  
Amen.   

36. A Prayer of one that is afflicted in conscience for sin..  
MOst merciful God, I forlorn wretch (afflicted in conscience, for fear of thy judgements upon my sins,) with bended knees, tears unfeigned, a sorrowful Spirit, a heavy heart, and of myself altogether unworthy the lest of thy blessings, do come unto thee in the name of jesus Christ thy dear Son, craving succour and mercy.  
Lord, thou hast promised in thy word, by the mouth 
Hose. 2. ver. 23.  of thy Prophet. Hose, That thou wouldst have mercy on him that could find no mercy. Let it light upon me; Let the power of thy sons passion, defeat all the devices of the Devil against me. O Lord hear me speedily, lest I faint under this burden, for my spirit is weary of this bondage; My Conscience is clogged, when I behold the bloody wounds of my Soul; The voice of joy and mirth is gone from me, I am deeply plunged in discomfort; I pray thee therefore to sand the comfort of thy holy Spirit into my heart, to strengthen my faith, that I be not overcome with heaviness; Forgive me my Sins, which are the ground of all this woe, and let them never come unto judgement; Sanctify unto me all good means to seek relief, as Prayer, conference, Reading and hearing of thy holy word; Mitigate my vexation; Increase faith; Establish Hope; Grant Patience; Keep me from Despair; and suffer me not to be tempted above my strength; Look upon my humble and contrite Heart, for I mourn all day long, and am like unto him that is at the point of death; Lord comfort me, spare me; and revive me; Though my Heart condemn me, yet do thou acquit me, release me of this guilt of sin, say unto my soul, I am thy salvation; So shalt thou open my mouth, & I shall sing unto thee a Song of Thanksgiving, for thou art my God, my Lord, and my Redeemer; Therefore hearken Lord unto my Prayer, and grant my requests for jesus Christ's sake.  
Amen.    

Prayers Intercessorie, or of Intercession, wherein we are become humble Petitioners unto God in Christ's Name, for others of all degrees, after S. Paul's Rule, Pray for all men.  
Such are these which follow.  

1. A Prayer for the state of the whole Church.  
MOst dear 
a john. 20. ver. 17. Deut. 32▪ ver. 6.  father, in our Lord and Saviour jesus Christ, vouchsafe to bless and preserve all those for whom thou wouldst we should pray, namely our King; defend us with thy mighty power from thine and his enemies; Give him a stayed confidence in thy defence, many joyful days to reign over us; And a zealous care to further thy word, in true Discipline. To this end, endue hi● Counsel with thy grace; Direct them with thy holy Spirit, that by all▪ godly policy they may maintain his safety; Frame their hearts to execute justice without partiality; And give them, will, Ableness, and Courage, to cut off the secret and open enemies of thy truth, to the advancement of thy glory, and quiet of this thy Church and Commonwealth. Rise up (o Lord) and defend thy servants, wheresoever afflicted for the testimony of thy truth; Confounded the adversaries thereof; throw them down, and let them never rise up any more. Instruct thy Ministers and them with thy grace, and give them, both knowledge, will, and boldness, to teach thy truth, as well by word, exhortation, and doctrine, as in Life, Conversation, and godly ●eh●●iour. 〈◊〉 and keep all thy children (o Lord) wheresoever th●y remain, of what estate, condition, or calling soever they be of. And grant amongst us, such a mortal consent in true religion, that we may be ready and willing to help one another, as thou hast commanded. Grant reformation to sinners; Be patiented (o Lord) and pleased with us in Christ thy Son; and lay not the punishment and Plagues upon this thy Land, which our Sins have deserved; But call us home unto thee in hearty repentance; and make us all partakers of thy blessings; that when thy Son Christ jesus shall come to judgement, we may with joy meet him in the Clouds, and from thenceforth accompany him in his heavenly kingdom, for evermore.  
Amen.   

2. A Prayer for the King.  
O Thou mighty jehova, whose 
a 1. King. 8. ver. 30. 39 43. 49.  habitation is in the highest heavens, who rulest all things, every where, by that same wisdom, by which thou didst first created them; even thou, the Lord of all Lord●, exalted far above the 
b Wisd. 6. ver. 3. Roma. 13. ver. 1. Pro. 8. ver. 15. & 16.  Princes of the Earth, who have no power, rule, nor authority, but what is given them from thee. For by thee Kings reign, and Princes rule. Forasmuch, as thou hast commanded by thy Apostle Paul, that we shall make 
c 1. Tim. 2. ver. 1. 2. & 3  intercessions for Kings, as being a thing, good, and acceptable in thy sight: I am bold upon this warrant to appear before thy Throne of grace, and to present thee with a prayer, and supplication, in the behalf of n●y most dread Sovereign, and Liege Lord, King james, for whom, I thy servant, his most loyal, and faithful subject, by thy appointment, do most humbly supplicate, that seeing thou hast chosen him (as thou hadst appointed it long before) to be now a 
d Wisd. 9 ver. 7.  king to us thy people, and a judge of thy Sons, and Daughters, and he knowing, that the Throne 
e 2. Chro. 9 ver. 8.  on ●hich he sitteth as King, in thy stead, is thy Throne; may be illuminated with thy spirit of understanding, & all princely knowledge from above, fully replenished with that 
f Wisd. 9 ver. 4. ver. 3.  wisdom which sitteth by thy Throne; To do according to equity, and righteousness, and to execute judgement with an upright heart. For he thus enabled by thee, shall know how to go out 
g 1. Kings. 3. 7. ver. 8.  and in among thy people, whom he is to judge, being now in the midst of them. Kindle therefore in his Heart (which is in thy hands, as the 
h Pro. 21. ver. 1.  Rulers of waters) a true and constant zeal of all godliness, which may argue in him, a sound and perfect knowledge of thy heavenly will; that so principally, and above all things, seeking and procuring the advancement of thy Glory; he may be unto thy People a 
i Isai. 49. ver. 23.  Nursing father, to defend, maintain, and preserve thy Church, against all enemies, foreign, domestical, open, or secret, which treacherously seek to disturb the peace of it, and of his Kingdoms. For the better maintenance whereof, as also for establishing a common tranquillity in his state politic in thy fear, give him the wise heart of Moses thy servant, to obey the godly Counsel of son I●thr●, 
k Exod. 18. ver. 24. 21.  'cause him to provide Ministers under him, such as are men of 21. courage; 1. fearing thee, his, and their good; 2. dealing truly; 3. hating covetousness. And grant, o Lord, that these so ordained, and 
Deut. 1. ver. 16. 17.  constituted▪ Magistrates under him, for his ease; (For who is 18. able to overcome such a people alone, as jethro speaketh there?) may be as his Ears, Eyes, and hands, to see, & look clearly into all parts of his kingdom, with a sincere & single sight; hear the causes, & controversies of his people, with an ear of Wisdom & understanding; deal righteously in all matters between every man, and his Brother, and the Stranger that is with him; without respect of person, and fear of any man's face, as Moses speaketh. O Lord, hear me, praying unto thee, for my King, out of a loyal heart. And thou (o Lord) thus blessing our King▪ with wise and discreet Ministers, who discerning between good, and bad, will judge, thine, and his people according to equity, every one walking in his several function before thee in singleness of heart, (for all 
l Act. 10. ver. 42. 2. Timo. ver. 1.  judgement is thine,) thou shalt be unto him a mighty God against his Enemies, as thou hast been, to break their Counsels, and to frustrate all their wicked enterprises at all times. Therefore (o Lord) hear me, thus praying unto thee, for my King, out of a most loyal heart, Establish his kingdom, and settle his Throne in his posterity, that it may endure, as the days of Heaven; O, Lose 
joh. 12. ver. 18.  not his collar, neither gird his Loins with a Girdle, that wisdom be never taken from him, nor his honour abated by any subjection under his enemies: yea rather, (he endeavouring by all his counsels, studies, and Actions, to keep his people in obedience unto thy will, by the spiritual sword of thy heavenvly word (which teacheth the same) may have thee his sure Tower, and Rock of defence; his 
n Psal. 32. ver. 7.  secret place to preserve him from all trouble; to secure him in all times of any danger extended against him, howsoever then, by the Temporal Sword also of his Crown and dignity, (when occasion requireth that it must be used,) thou specially guiding, and ass●●ng him therein. For it is thou only that must stand up for his help●. Therefore do thou lay oh hand upon the Shield, and 
Psal. 35. ver. 2.  Buckler; Assure him of thy present power to defend him; 
p Psa. 35. ver. 3.  Say unto his soul, I am thy salvation; I will sand upon thine enemies the 
q Isa. 19 ver. 14.  Spirit of giddiness, to confounded all their treacherous enterprises, and to bring their devices to naught. For they shall be as Chaff before the wind, and my Angel shall scatter them. Thus let thine, 
(r) Psal. 35. ver. 5.  and his ●n●mies, be dealt withal; that they may know thee to be his God, in fear. That his Rule and government may give peace to thy Church in thee; and his people thereby religiously disciplined unto obedience with all humility towards his Majesty, for thy sake, may willingly and readily perform the mutual offices of Christian love, and charity to each other. So shalt thou bless his kingdom here on earth, and afterward take him up to thee in heaven, there to reign with thee in that thy kingdom which 
s Isa. 9 ver. 7. Luk. 1. ver. 33.  never hath ending, but endureth for ever. This do thou grant unto him, for thy Christ sake,  
Amen.   

3 A Prayer for the Queen.  
O Lord God, our only 
a 1. Corin. 8. ver. 6.  God, and Father, thou didst open my mouth, and I prayed unto thee for our dread Sovereign thine Anointed, james, our King; Be pleased I beseech thee, to untie my Tongue now also, to utter a prayer unto thee for our Queen his wife. I confess I am of all men most unworthy to intercede for her, being a person of Princely Majesty, neither, do I presume: But to witness my loyalty towards her, as ●ay be acceptable to thee. I crave, and humbly entreat ●●●e, that thou wilt bless her, with all thy heavenly gra●es, such in special, as best befitting her parsonage, may also testify the love, and care, thou hadst of thy glory ●o be advanced by him, when first thou didst call her to this high state, of an eminent and most illustrious dignity above others here with us of her sex. Grant, I beseech thee, that as thou hast made her a Mother of Children for a posterity, to sit upon the throne of our King hereafter, so as she in a manner may be said to be a true 
b Gen: 17. ver. 15. 16.  Sarah, whom thou didst bless to be a Mother of Nations, and Kings, and for this, it being a means to continued a succession for the peace of thy Church, here amongst us, I do thee most humbly thank: So, forasmuch as thou hast promised by the mouth of thy Prophet Isaiah, that Queens shall be Nurses to thy people, 
(c) Isaiah. Isaiah. 49. ver. 23.  begotten by the mortal seed of thy word, she being the Queen to our King, who is to us a nursing father, may likewise in a mutual consent of one and the same thy religion here established amongst us, employ all her endeavour, power, and authority for her part, to the preservation of the peace of Israel, which is, in the person of a Queen, to be a careful Nurse of thy Church. For this cause, inspire her mind from above, Direct and guide her will, that she may serve thee, in fear of thy Majesty, who hast the 
d Prou. 21. ver. 1.  Hearts of Kings, yea of Queen's also, as the Rivers of waters, to turn them as thou pleasest. Lighten her Mind and understanding, with the true knowledge of thy will, that having first received a sanctified apprehension thereof, by instruction from thy Spirit, she may resolutely persist, in the profession of it, and so living in thy fear, may die in thy love, to live in thy glory, with thy Saints for evermore, in Heaven.  
Amen.   

4. A Prayer for the Prince.  
O God of our Fathers, and Lord of mercies, thou hast 
(a) Exod. 3. ver. 6.  manifested thy great and loving kindness, unto 
(b) Rom. 15. ver. 5. 2. Cor. 1. ver. 3.  thy Servant james, our King, by placing him first in this thy Throne here among us in England, which together with other kingdoms, and dominions, are fallen unto him, and his posterity, by lawful Title, and in the same haste hitherto preserved him, and his people, miraculously, from many dangers, (which otherwise must needs have lighted upon us,) wherein we acknowledge with thanksgiving, thee only to be our great Deliverer,) And yet among the greatest of thy great and unspeakable mercies, this is not the lest, as less worthy to be remembered of us, even with hymns of prasies gratulatory, that thou hast blessed his Loins, with a Son, to sit upon his Father's Throne, in the Time which thou shalt appoint for the same.  
For whom, we all, his true hearted Subjects, I say, (as many, as sincerely wish well to thy Israel,) do hearty pray for his Royal welfare in thee, and by thee to be upheld, and maintained in his seed also for ever, as long as the Sun and Moon endureth.  
Art not thou the same God now in these our days, to this our King james, touching the establishing his Son, Prince Charles in his Kingdoms, as thou wast unto David concerning his Son Solomon, in the former time? saying then unto him, 
c 2. Sam. 7. ver. 12.  When thy days be fulfilled, I will set up thy seed after thee, which shall proceed● out of thy Body, and will establish his Kingdom.  
And was not that thy 
d 1. Kin. 8. ver. 20.  word made good, & confirmed in Solomon, when thou didst raise him up in the Room of David his father, to sit on the Throne of Israel? O Lord, it is confessed, that thy mercies, and loving kindnesses towards thy Children, are manifested also ●● their posterity, extended even to the third, and fourth generation of them that Love thee, and fear thy Majesty; For so hath David thy servant testified of thy promised word unto himself, in that his Fatherly charge to his Son Solomon (when he was now going the way of all the Earth) to walk before thee in truth with all his heart, and Soul, that he should not 
e 1. Kin: 2. ver 4.  want one of his posterity upon the Throne of Israel.  
Now therefore (o our God 
f Matth. 19 ver. 17.  and only God,) I the most unworthy of thy Servants, yet thy servant, do pray thee in the name of Christ thy Son, my Intercessor and Mediator, that thou be pleased out of thy mercy towards our King and his people, which profess thy Name, for the better securing thy Christian pea●e here amongst us, to bless the life of our Prince Charles, with length of days, in much health, and great prosperity after thy will, to continued them, and fill up a just measure under thy protection, against all Malignant, and Treacherous Enemies. O Lord, thou who art the God of 
g Psal. 20. ver. 116.  jacob, hear him from thy Scanctuarie, by the mighty help of thy right hand; That we may rejoice in thy Salvation, for in it consisteth the hope of our welfare, and all the strength of our felicity is by it made good unto us from thee, whose 
h Psal. 21. ver. 8.  Right hand shall found out his and thine Enemies, even all such, as hate him, for thee.  
We confess our sins before thy Throne of mercy, we say, they be as the Stars of heaven, and as the Sands of the Sea, infinite, and innumerable: yet not for number so many, as for mightiness insupportable, and they call for thy vengeance; Notwithstanding, o Lord, Let them not be punished in our King and his issue; but rather in our selves, and in our Children, who deserve the same.  
Bless both him and them; Bless our Prince with all thy heavenly graces, with a sanctified fear of thy Majesty, by which his hopes for the succession of his father's dominions, after the fullness of time, may be confirmed, and accomplished unto him, and his, for ever, during the age of this world, by such means as thou hast ordained for it.  
Be thou in these his tender years, his Shepherd, that thy 
i Psal. 23. ver. 6.  loving kindness and mercy may follow him, all the days of his Life, and he remain for ever in thy house, to the end he may know thy fear, and true serving of thee, to be his best assured felicity, and only happiness, and so continued in it for ever; So shalt thou give him his 
k Psal. 21. ver. 2. ver. 3. ver. 4. ver. 5. ver. 6. ver. 7.  heart's desire, and not deny him at any time the request of his lips. Yea, thou wilt prevent him with liberal blessings, and set a Crown of pure gold upon his head. Therefore wilt thou give him a long Life, even for ever, and ever.  
Thou shalt make his glory great in thy salvation. Honour and worship shalt thou lay upon him; Thou shalt set him, as a Blessing for ever, to be a perpetual example of thy favour, for thou shalt make him glad with the joy of thy countenance; and why? Because the King trusteth in thee, o Lord, so as in thy mercy, o most high, he shall not miscarry, for thou shalt destroy all his Enemies in time of thine Anger, and in thy wrath consume them.  
Grant this (o good Lord,) for thy Christ's sake, that thou mayest be exealted in thy strength; and we sing, and praise thy power, which is only thine, and to be magnified in thy Children, for ever,  
Amen.   

5. A Prayer for Frederick, Prince Elector Palatine; and the Lady Elizabeth his wife.  
WHo am I o Lord, that thou shouldest herare me? And what can be my worthiness, that I should dare, now again, to intercede by prayer, before thee? I confess, it is of thy free mercy, that thou hearest, and not of any worthiness in me, praying. And in this name, that thou art 
a 2. Cor. 1. ver. 3.  the father of all mercies in Christ, I pray and beseech thee, behold from above, with thy Eye of pity, Frederick, whom thou hast created Prince Elector Palatine, and Lady Elizabeth our King's daughter, by thy ordinance coupled together man and wife, and so made one flesh.  
Forasmuch then, as thou hast so appointed it, and the 
b Gen. 1. ver. 28. &. 9 ver. 1  end also of Matrimony, to be for the propagation of Seed; and that thy favour in no outward thing more appeareth, then in the increase of Children; Let his 
c Psal. 128. ver. 3.  wife be as the fruitful Vine, on the side of his house; And his Children like the Olive Plants round about his Table. Bless them (o Lord,) even with this Temporal favour, because of the Spiritual blessings, which thou hast made to thy Church, whereof they are, and their people, to profess thy name, after thy word.  
Let thy power, and wisdom, overshadow them, O thou most High; Thy heavenly grace, lighten, and preserve them, in thy Love; that they also may govern their subjects, in the Truth of thy saith; In mutual Charity; and so have them always, obedient to all Loyalty in thee, for thy sake. Prolong the days of their life, with many years, to see theit children's Children, if it be thy william. Let them enjoy, Health, Wealth, Peace and Prosperity of all things; That they, living in thy fear, to set forth thy glory, and worship, here on earth, may after this temporal ever dying life, be translated from hence, into thy kingdom, to live there, with thee, for ever and ever, world without end.  
Amen.   

6. A Prayer for the Clergy.  
WE humbly crave at thy hands, most merciful father, in the name of thy beloved son, jesus Christ, that thou wouldst be pleased, to vouchsafe, to clothe the ministers of thy word, with righteousness, wheresoever dispersed; And to this end, power out thy spirit of wisdom, and understanding upon them, that they may know the mysteries of thy holy word; Give them the gift of utterance, that they may set forth the abundant riches of thy Gospel; writ thy laws in their hearts, and thy testimonies in their Bowels, that they may lead thy people into all truth, and rule thy Church with discretion; make them good workmen; Faithful Shepherds; and wise builders; that they may mend up the broken walls of jerusalem; Feed the flocks of thy sheep, with the bread, and water of Life; Husband thy Vineyard, and dress it, in due season; Repair thy holy sanctuary, bring in the vessels dedicated to the service of the Lord; And finally, shine, with such light, of holy and pure conversation before men, as that they may edify no less, by example of life, then by instruction of teaching, to the intent, that men beholding their modesty, meekness, sufferance, patience, and other virtues, wherewith thou hast endowed them, to the benefit of thy Church, may be won, to thy Gospel, and so, to the amendment of their lives, by the holiness of their conversation. Grant this, (o Father,) for thy Son Christ jesus sake.  
Amen.   

7. A Prayer for the high Court of Parliament.  
O Eternal God, (a) who hast Counsel, and wisdom, 
Revel. 1. ver. 8. (a) Prou. 8. ver. 14. ver. 1●.  and understanding, and strength; by whom Prince's rule, and the Nobles: And who dost 'cause the judges of the Earth, to walk in the midst of the paths of judgement; (For there is no true justice, or judgement, that is not directed by thy wisdom.) Behold from above, our King and Nobles, and the whole state of the Kingdom, assembled together in Counsel, for the decreeing of matters, principally appertaining to thy holy worship, and next for the constituting political orders and laws, for the good foe our Realm. Behold them I beseech thee, with a favourable and gracious Eye; Sand down upon our King, that wisdom which sitteth by thy Throne; 
b Wisd. 9 ver 4.  Give him thy servant, a wise and understanding Heart, 
c 1. King. 3 ver. 9  as thou gavest to thy servant 
d ver. 12.  Solomon, to discern between good and bad, that he may know how to go out and in among his people, even to behave himself wisely in this his charge of Ruling. And to our Nobles, both the Spiritual, and Temporal, and the rest representing the whole Commonalty of the Realm; Grant dexterity of Counsel; Faithfulness of Hearts; willingness and readiness of minds to understand, first, what is meet to come into present consultation; Then, to decree and set down with full consent, faithfully, and readily, what is, and shall be concluded and determined, by nature and deliberate counsel; That addressing all their Consultations to the advancement of thy glory in Chief, and the good of this thy Christian Commonwealth, may so settle, by godly and politic Laws, estate of government among us, as that we may have a Commonwealth established, by a religious fear of thy name, and continually guided, protected, and preserved, by true wisdom, Christian policy, and faithful loyalty, from all manner disorders of impiety, and lewd practices, in peace and tranquillity, (the strength of thy Arm, and power of thy holy Spirit, always assisting the same) in Christ jesus our Lord. To whom with thee and the holy Ghost, one immortal and only wise God, be praise and glory, for ever and ever.  
Amen.   

8. A Prayer of the Church, in the behalf of the faithful brethren, that are persecuted for the truth sake.  
O 
a Rom. ver. 5. 2. Corin. 19 ver. 3.  Merciful father, who never dost 
b Psal. 9 ver. 10. Psal. 37. 28.  forsake such as put their trust in thee; Stretch forth thy mighty Arm, to the defence of our brethren, grievously tormented in sundry places by the public enemy for thy truth sake: who in their extreme necessity, cry unto thee for comfort. Give them patience to attend thy good pleasure; preserve and defend the Vine which thy right hand hath planted. Look down upon them with thy pitiful Eye, and with speed let them feel relief, that all nations beholding thy mighty power, may glorify thy holy name, for ever and ever.  
Amen.   

10. A Prayer for our brethren that are in adversity.  
MOst gracious God, we beseech thee to look upon the adversity of our poor brethren; relieve their necessities, and rid them out of their miseries, that they may the more quietly set their minds upon thee (if in thy wisdom thou shalt see it expedient,) otherwise give them patience, with constant minds, and willing hearts, thankfully to bear this thy fatherly visitation without grudging or repining against thee, humbly submitting themselves unto thy divine pleasure, with full assurance, that in the end thou wilt bring them unto thy everlasting rest, there to remain with thee world without end.  
Amen.   

A prayer of intercession for the right honourable the Lord Maior, the Sheriffs, the Aldermen his Brethren, and Commonalty of the City of London.  
O heavenvly Father, the all- sufficient and ever living God, we thy Servants and childs in Christ, acknowledging in heart that Truth of thy word, that telleth us, The Powers that be, 
Rom: 13. 1.  all whatsoever, to be ordained of thee only (for that there is no Power, but of thee,) do with the mouth accordingly confess, thee o Lord who art the very Author) to be also the sole Preserver of all Orders, and States Politic wheresoev, ruled, and governed with good Discipline, wholesome Laws, and just judgements in equity, by Magistrates, as thy Lieutenants, appointed 
Tim: 2. 2.  and constituted over thy people, for the good of both Church and commonwealth, a very manifest, and singular Testimony of thy providence and presence among men, Settling, Establishing, and upholding Authorities, that they may lead a quiet and peaceable life in all godliness and honesty. In this acknowledgement and confession, we give thy most divine Majesty our hearty Thanks (which we pray thee to accept, as a sweet 
john: 16. 23  smelling Sacrifice) beseeching thee further in the name of thy Christ, for whose sake thou hast promised to hear and grant our petitions) that forasmuch, as thou hast commanded us to make intercessions for all that are in Authority, and 〈◊〉 〈◊〉 for an acceptable service 
1. T●●. 2. 2. 3.  in thy sight; thou wilt be pleased, to lo●ke down from thy high Throne of pity, and mercy. ●●holding v● from thence with a gracious eye, even now that we do supplicate most humbly, for the whole fate of thy Cuie London, the right honourable the Lord-Mayer of the same, the right worshipful the Sheriffs, the Aldermen his brethren, the Companies, and Societies, with all the 〈◊〉 thereof, jointhe, and severally. The Lord-Mayor, who is placed in Authority, and Rule there chief, under our king, by thy gracious permission and ordinance, we in these our Prayers commend first and principally unto thy Almighty protection, most humbly entreating, that being in that high place above the rest, for their good, so appointed, thou wilt give him so much the more wisdom, and understanding, that may truly guide, & conduct, both his mind and will, to the true obedience of thy heavenly will, knowing that to be the Squire and Rule of all godly Actions, above which his function of Rule and government, is, and aught to be always chiefly conversant, even to lay forth all his pains and industry, to maintain by an honest external discipline, the public peace and quietness of the people of all sorts under his government, in special to count enaunce virtue, for the encouragement (b) of them that do well, and are willingly subject for Conscience sake, 
Rom: 13. 5.  because to such, thou hast made him thy Minister for their wealth. Again, to repress, and beat down vice for 
Vers. 4.  the terrifying and keeping in awe such as do evil, and are contumatious and stubbornly a● obedient therein, resi●●ing 
vers. 2.  thy ordinance, that they may learn to fear the Power of thy Magistrate; whom thou hast made also thy Minister, 
vers. 4.  to take vengeance on him that doth evil: for he beareth not the Sword, (which thou hast put into his hand) for naught. For this cause instill into his Mind a zealous care of thy Religion, to fear thee o Lord above all, for thy fear is the beginning of wisdom. Infuse into him the Spirit of true fortitude and (e) courage. to deal truly 
Exod. 18.  in that his place of lieutenancy, to execute judgement therein without (f) respect of persons, neither (g) fanouring 
vers● 21.  the poor, no● honouring the Mighty, but (h) hearing the small, as well as the great, to judge his neighbours 
Deutr: 1. 17  justly, knowing that the Authority which is committed to him from thee mediately by our king, is for the administering 
Levi 19 15  true justice under him, with m●teration and equity, to the great comfort of every one of his charge; and that he saccountable both to our King, and to thee, for the same. To our king here in this life, when he shall please to call him to it. To thee the king of kings, in that 
Deut. 1. 17. 1. Luk. 10. 2  day, wherein thou shalt say to him, Give an account o● thy Stewardship, even of thy Mayoralitie, shalt thou say unto him, how have you discharged (i) that, if he have walked (k) injustice and spoken righteous things, refusing gain of oppression, shaking his hands from taking of gifts, he 
Isaiah: 33  may devil on high, having his Defence the Munition of Rocks. O then let thy power and wisdom overshadowe him. Thy divine and heavenly grace lighten, and preserve him in thy fear. We pray also for the whole fraternity of the Aldermen his Assistants appointed as helpers 
Deutr: 1. 1  to him in government, to bear (by with him the cumbrance, change, and strife of the people, that these in like manner blessed by thee, may be M●n of understanding, and of a knowle godliness and uprightness, to further by Christian policy, the health and 〈◊〉 of their people. And for all others, as many as be 〈◊〉 any office under him and them by what name or ●itle soever they be called, so as they all joining together in a mutual consent, for a godly conformity in all decency, and conveniency. to the establishing a Christian peace with the glory of thy name, may accordingly endeavour by all the powers, and faculties of their mind and will, the constant maintaining thy religion, in sincerieie and Truth. In which name 'cause them, we beseech thee, to countenance, so●ter, & cherish, the zealous preachers of thy Word, giving them of their temporal store, for feeding their Souls with thy spiritual food; which they shall do the more seelingly & readily, if thou by thy grace shalt make them to know, that they be thy Prophets, and Ministers, whom thou hast sent to reveal thy Arm, to report 
(m) Isai: 53. 1.  the glad tidings of peace, and the glad tidings of good things. For by thy word preached, is hearing and by hearing is Faith: without which, cometh no Salvation 
Isai. 52. 7.  to man.  
O Lord, be thou therefore always present 
Rom: 10. 17.  among them with thy Spirit, that they all may hear willingly, believe steadfastly call upon thy Name fervently, and be saved everlastingly. So shall they sing to thee in Psalms, and Hymns of thanksgiving, and be telling forth thy praises from day to day. And as we pray for the Magistrate, and the inferior officers under him; so may we not forget to remember in these our supplications, the whole Commonalty of the said Borough, and City of London, the 〈◊〉, a●● Tradesmen thereof, whom thou hast appointed to live▪ every one in their several vocations, by their 〈◊〉, & Manuel trading, justly and conscionable dealing one with another, according to the instruction of john, 
Luk: 3. 10. 11 12. 13. 14.  the Forerunner of thy CHRIST, given by him, to the Publicans, Soldiers, & others of the people in thy Gospel. Imprint therefore in the minds also of them all, a religious fear to thy Name, that setting it before their eyes always, they may see to walk uprightly in their vocations, not seeking to raise wealth, and to make 
Prou. 11. 1.  gain to themselves, by wrong and extortion, by divers Weights, for they are abomination to thee, by Deceitful 
Prou. 20. 23.  balances, for they are not good. Thou hast spoken it, o Lord, who will also punish it, for thou shalt 'cause their mouths to be filled with gravel; that think it sweet to feed upon the bread of deceit and guile. But a perfect Weight pleaseth thee, and they that are upright in their 
Prou: 11. 1. Prou: 20. 23  ways, are thy delight. Be therefore merciful good Lord, we pray thee, to the Arti●icers and Tradesmen of this City, assist them ever with thy grace in all their Contracts, that they trust not so much in wrong and Robbery: as to forsake thee for Mammon; to hazard their souls, for lucre and gain of money by falsehood, and 
levit: 19 36  lies, which shall rise up in judgement against them.  
Thou speakest out of thy Word unto them, thus, Thou shalt have just Balances, true Weights, a true Ephah, and a true Hin. I am the Lord, 
Deut: 25. 13.   
Again, Thou shalt not have in thy Bag two manner of weights, a great, and a small: but thou shalt have a right and just weight, a perfect and a just measure shalt thou have. This is thy word, which must be obeyed: o then open their Eyes, that they may see thee in it: open their Ears, that they may hear thee speaking to them out of it: Give them Hearts to understand, and willing minds to follow thy Commandments, that their days may be lengthened, in this thy City, which thou, hast given them to devil in; for this is thy blessing, which there thou hast promised for the same: which thou, o our only Lord, powerful and merciful, vouchsafe to them for 
Psal. 127. 1.  thy Chr●sts sake.  
Thy Kingly Prophet David hath said, Except thou keep the City, the Keeper watcheth in vain. In these he showeth, that all States of Commonwealths depend wholly upon thy protection and safeguard; admonishing us thereby, that we seek to thee only for thy watch and ward, not trusting in the help of Man: which is but vain, for without thee, no City may stand and long endure, prospero, and flourish. Seeing then all the wisdom of man in itself is folly, and all order, seeming well settled by policicie, is mere confusion; All power, and strength of weapon, feeble, weak, and ●asily frustrated, unless thou dost assist, direct, and bless, both the one and the other; we most humbly and reverently supplicate, even upon the bowing knees of our hearts, (by which thou, art most truly worshipped and served,) craving and entreating thee, that thou wilt be pleased to attend with thy vigilant eye, over this City of London, which we confess thou hast many ways infinitely blessed: (O give them grace also to be thankful to thee for the same:) Thou art their God; Thy Statutes and Ordinances thou hast even in that very place divulged and published among them, by which they know, that they are thy children, and an holy priesthood unto thee. Thou hast filled them with great mercies, continued them still, and cease not to do good unto thine Israel, that they may rejoice in thee their God, and be glad all their days of thee, their sure hope, and fortress, their Rock, and Castle of defence, in whom they may trust, and not be deceived, for thy 
y Psal: 91. Verse. ●. Vers: 1.  truth shall be their Shield and Buckler. Therefore who so dwelleth in the secret of thee, the most high; shall abide in thy shadow, o thou the most Almighty, so as they shall not be afraid of the pestilence that walketh in the darkness, 
verse 6.  nor of the Plague that destroyeth at noonday, because thou coverest them under thy wings, and makest them 
Vers: 4.  sure under thy Feathers.  
This is our petition unto thee o Lord, for this thy City Loudon, that thy Religion, as it is there made known by the free passage of thy Gospel, and professed publicly of the chief, may of all alike be embraced, for that salvation is alike appertaining unto all, that so the fruits of a true well instructed faith, redounding and appearing in their life, thy Name may be glorified among them: every one labouring according to the measure of his Faith, vouchsafed him from thy Spirit, to perform daily his v●wes unto thee, in sincerity and truth. This chief o Lord, for first, let thy Kingdom come among them, that thou mayst rule in their hearts by thy holy Ghost, which lighteth into all truth, guiding, and directing their Thoughts wholly unto thee. For thy 
z Psa: 119 Vers: 105.  Word is a lantern to our feet, & a light unto our paths, that we serve not at any time from thy Commandments; which, through the illumination of thy Spirit, teachet● us that perfect obedience to thy will, that thou requirest a● our hands. Give, o Lord, that thou commandest, and command what thou wilt: For thou teachest the way of thy statutes; Thou givest understanding in thy Law; 
Vers: 33. Vers: 34.  Thou directest in the path of thy commandments. O then quicken thou us in thy righteousness. Thus we shall know thy ●ill, thus we shall obey thy william. For what else is thy 
Vers: 40.  will, but the evident rule, and government of thy Spirit in us, that thy kingdom may wholly posseste our hearts, to 
a 〈◊〉: 〈◊〉: 5. vers: 24.  crucify and subdue the corrupt, and lustful affections of the flesh unto it: so as we fearing thy judgements, (who art the God, taking revengement of our wickedness,) may yet love thy m●r●yes, who art the Father, not 
b Psa: 103 Vers. 10.  dealing with us according to our sins, nor rewarding us adding to our 〈◊〉. Give this gr●ce to thy Children, Inhabitants of this City, that acknowledge thee to be their God in fear, and their Father in love. So shall they testify unto all men, thy rule in themselves, by 
(c) Galat: 25  the fruits of the spirit y in (which we li●e in all holiness) through humility in conversation; steadfastness in Faith; modesty in words; uprightness in deeds; mercy in works; discipline in manners; Patience in wrongs; giving place unto wrath; having peace if it be possible with all men: and 
Rom: ch. 12. ver: 18. 19  holiness, without which, no man 〈◊〉 ●● thee, our Lord and God. Hear us therefore, o thou the only Father of true 〈◊〉 and loving kindness. G●ue ear unto us, and 
Hebr: ch. 12 vers. 14.  hearken to the voice of our supplications, interceding by thy permission, in the name of Christ, for this City: power out all thy mercies upon it. Let the Magistrates 
Deut: ch. 1. verse. 16. ●●  be thy true keepers of godly Discipline in it, seeking the quiet of their subjects; hearing all controversies between man, and his brother, judging them righteously, punishing according to law, malefactors, and disturbers of the public peace, for the defence of the Innocents, against oppression and wrong. Let the Preachers of thy word publish sound and good doctrine, lest being not well seasoned according to truth, it be rejected as vain, for they are the Salt of the earth, so shall every one be Salted with Fire, as thy CHRIST hath said: even purged from all filthiness, that they 
Math 5. 13,  being consecrated unto thee, in thought, word, and deed, may be examples in life, of the Truth of that doctrine they teach to edify withal: For they are 
Mark. 9 49.  the light of the world; and as a Candle lighted, is to give light to all in the house; so shall men seeing their good works, glorify thee our Father which art in heaven. 
Math. 5. 15.  Yea, and being themselves followers of them, in sanctity, and honesty of life and conversation, shall also become examples of godliness and true charity, every one to teach other, for the praising and glorifying thy Name. Thus, and thus, o LORD, and every way, as it pleaseth thee, bless London; let thy favourable countenance shine upon it always, if it be thy william. Establish among the Inhabitants there, 
Psal. 122. 13  concord and unity, in religion & manners; that they living in mutual love, and charity, by thy special grace, it may be as jerusalem, a holy City, compact together in itself: environed round about with thy benediction, having peace within the walls, and prosperity within the Palaces. Let the corners of their 
Psal: 144.  houses be filled with all manner of Store, through the gleat abundance of thy blessings. Let there be no decay, no annoyance by enemies, or complaining in their streets. Suffer no evil to annoyed them, or to breed any impeachment of their blessed repose, and security in thee, because thou o Lord, art their God.  
To thee therefore let all honour, power, dominion, and Majesty be ascribed always, for thou shalt put a song of praise and thanksgiving into their mouths, who hast done so mighty favours to them, & others shall declare the same, and say, Lo, thus are the people blessed, that fear the Lord, and serve him; who liveth and reigneth a GOD powerful, mighty, and most worthy to be magnified for ever, world without end. So be it Amen, Amen.   

A Prayer supplicatory, for the cause of Religion, against the enemies of the Church, by force of Arms, or otherwise: seeking to overthrow it.  
BLessed be thou, o Lord, that fightest for Israel, the God of Hosts, who are the mighty Lord, the 
Isai: 33. 21. 22  Lord our judge, and the Lord our King; Behold us with a favourable, and fatherly Eye, and bow down thy most gracious ear to harken unto our prayers, which we do now present, and offer unto thee, in the Name of thy Son Christ. O Lord for his sake, forgive us our sins: for we confess them unto thee; let them not come into thy sight, to reject us from thy presence, now praying to thee, for thy Church. Thou takest delight to devil among thy children, who by the spirit of thy Son cry boldly in their hearts, Ab●a-Father; And art well pleased, when they pray, and praise the● in the great Congregation, where thy name is called upon daily; we confess thy favours manifold in thy singular benefits towards us, to be infinitely great; yea, so many 〈◊〉 occasions to us, of glorifying the name of thee, the powerful Lord JEHOVAH; But we are ashamed of our insufficiency for desert, when we behold our dullness of Nature for any true conceit by thought, of the lest of them. How then may we worthily glorify thee in thy favours, being so unworthy to think of them, or by thinking, altogether unable without thee to conceive them? Do thou therefore, o Lord, put into our 
Psal: 40. 3.  mouths a new song of praise. So shall our tongues utter thy righteousness, and praise every day, even in 
Psal: 35. 28.  Zion: where thy dwelling is, and in thine own City, where praise waiteth for thee, Psalm: 65. 71. upon thy holy Mountain, shall we thy children sing praises 
Psal: 74. 2.  and Thanksgiving unto thee, in the Assembly of thy people, that protest the true worship due to thy most holy Name: A Name manifesting thy great power 
Psal: 48. 1.  evidently, in defending thy people, and, destroying thine and their enemies. For thou art a GOD, 
Psalm:: 76. 1. 2. 3.  known in judah, And hast thy Tabernacle in Shalem, where thou brakest the Arrows of the Bow, the Shield, the Sword, & the Battle. We pray thee therefore, be good 
Micha. 4. 11  still unto Israel, and extend thy loving kindness towards Zion, against which the nations are gathered together, saying: Zion shallbe condemned, and our eye shall look upon Zion. Yea Lord, their banding is to lay waste thy habitation, where thy worship is processed, and to laugh at the desolation and ruin of Zion: that thy Name may no more be called upon there. But strike them with a sudden fear, and astonish 
Micha. 4. 12  them with a destruction, which they looked not for, that they may see, how they were deceived of thy thought, which they knew not, and of thy counsels which they understand not, when thou hast gathered thy children, as the sheaves in the Barn, thereby 
Psal: 48. 12. Isai. 34. 2. 5.  causing Zion to rejoice, & the daughters of judah to be glad, because of thy judgement. For than shall thy indignation be upon the idolatrous Nations, that dishonour thy Name, and thy wrath upon all their Armies, so as the sword shallbe drunken with blood, when it shall come upon Edom, even upon the people of thy curse, which pretend holiness in outward show, but are in very deed thine, and our enemies, and accursed of thee. These be as those children of Edom spoken of by thy kingly Prophet David, which have 
Psal: 137. 7.  conspired with that Babylonian-whore, against thy Church, saying: Raise it, Raise it, to the foundation thereof, canst thou hear this and be silent? Canst thou see, how they persecute thee in thy members, and not revenge it? O God, hast thou put us away for ever? 
Psal: 74. 1. Psal: 48. 4.  Is thy wrath kindled against the sheep of thy pasture? For lo, the Kings are gathered, and are gone together. Hast not thou brought out of Egypt a vine, and planted it with thine own hand, and caused it to stretch out her branches unto the Sea, & her boughs unto the river, yea, to spread themselves over all the 
Psal: 80. 8.  Seas and rivers, and to cover all the mountains of the earth with the shadow thereof? Behold, Lord, the wild Boar, with execrable and cursed heretical doctrine derogative to thy worship, hath rushed into it by force, and strength of flesh, and seek to destroy it quite, that it may bring forth no fruit unto thee for ever. It is time o Lord, that thou awake, Arise therefore, show thyself to be the God of them that call upon thy Name. Let it appear, that thou art jealous of thy glory, and lovest the Sanctuary of thy Tabernacle, where thy Name dwelleth. Art not 
Psal 93. 1.  thou the Lord which reigneth, and is clothed with Majesty? and which fittest between the Cherubims? 
Psal: 99 1.  Art not thou the Lord strong and mighty, even the Lord mighty in Battle? O Lord God, the avenger, 
Psal: 24. 8.  o God the avenger, show thyself clearly, that thy enemies may know thee, to be the judge of the world, 
psalm: 94. 1.  to take revengement upon all that persecute with ●●re and sword thy people, of purpose to turn Bethel, into Beth- 〈◊〉, even to pollute thy name, in that place 
Psal. 35. 1.  of thy holy habitation. Let them know thee to be that God, who both canst and wilt pled thine own 
〈◊〉 21. ●0  cause, with them that strive with thee: against whom no strength of Flesh, nor source of A●mes, no worldly 
〈◊〉 ●●  wisdom, nor policy of man may prevail.  
up Lord, gird thyself with strength, lay hand 
Psal. 35. 2. Psal 74. 2.  upon the shield and Buckler, stand up in our help, whose hope is in thee only. Lift up thy strokes, that thou mayest for ever destroy every Enemy that doth evil to thy sanctuary. The sound of thy Gospel, preached first by thy Apostles, and since by the ministers thereof published abroad, is gone forth into 
〈◊〉 19 3  all Lands, and there is no Speech nor Language, where their voice is not heard, which the Prophet 
〈◊〉 53. 1.  calleth thine Arm revealed; As was manifested in that miraculous sudden sound from heaven, with cloven 
Acts ●. 2. 3.  tongues, and by this thy word sincerely administered, both in preaching, and in the Sacraments, thou hast gathered together thine elect, (collected in the unity of Faith) of which (being the Communion of thy Saints, worshipping thee in true holiness (doth consist specially thy Church: This is that Church, which is the 
〈◊〉 2. 2. 8  Spouse of thy Son Christ, and of him preferred above all things, being his Love among the Daughters, as is the 〈◊〉 among the Thorns; for whose ●ake, he came down from out thy b●so●e, and took out 
〈◊〉 ● 20  nature upon him, and suffered a most bitter death upon the Cross; Promising also, before his Ascension, to be with it to the consummation of the world. For this Church, which thou hast espoused to thy Son upon the Cross, at the very hour of his death (whereof he therefore is the chief head) we the sons of thee our Father▪ and disciples of that thy Son Christ, o●● Master and Teacher, do appear now before thee in supplications, most humbly beseeching thee, to cast thy gracious pitiful eyes upon her, many ways afflicted and oppressed. Be thou a refuge against all her enemies, which have consulted in heart together, & have made 
Psal▪ ●● 3.  a league against thee, & thy secret ones▪ saying, Come let us cut them off from being a Nation, that the name of Ishmael be no more in remembrance. See, how they lift up the head, presuming upon the multitude of weapons, 
●  even the strength and puissance of their Armies▪ We know that for the trangrossions o● thy people, (which worthily deserve all afflictions, and for the Trial also of their Faith, and Love towards thee, (which by this 
Psal: 78. 21.  means thou dost make known likewise,) thou art many times angry, and displeased at thy people: ● so 
●22.  as the Fire is kindled in jacob, and wrath cometh upon Israel, because they believed not in thee, nor did trust in thy help. For this cause o Lord, hast thou abhorred thine own inheritance, and given them over 
Psal: 106.  into the h●ds of thine enemies, making them their Lords that hated them: Yet, when thou remēbred●● 
40. 41. 45.  thy covenant towards them, thou did st●pitie their affliction, & when they sought thee their strength, and thee the most high God, thou called'st back oft-times 
Psal. 78. 35▪ 38▪ 〈◊〉 2. 13.  thy anger, and wouldst not stir up thy wrath to destroy them; but because thou we●t merciful, thou forgavest their iniquities, as seeming to be forie, and according to the multitude of thy mercies, to repent 
Psal 2. 13.  thee of the afflictions, thou hadst brought upon them  
We also o God, as many as are of the household of 
Rom. 9 7▪ 8  faith, being of Abrahams-seede, blessed in Isaac, are children unto Abraham, to whom appertaineth also 
〈◊〉 〈◊〉 〈◊〉  the promise made to him, and his posterity in Christ; and by him only accomplished.  
Thou therefore, who are pleased to be called the God 
Psal. ●●●  of Abraham, art our God, upon whom we call by faith in Christ only. Thou art the Shepherd of Israel, we the people of thy pasture, and sheep of thy 
Psal: 95. 7.  hand, by which thou guidest & governest us, as thine own flock. Thou ou● Lord, our light, and salvation, 
Psal: 27. 1.  the very Strength of our life: we thy Servants, resigning ourselves wholly unto thee, & trusting in thy 
Psal: ●43. 12.  protection. In this most assured hope, we are confident to say, Though the earth be moved, and the mountains 
Psal: ●6. 2. Psalm:: 2. 2.  fall into the midst of the Sea, we will not fear to be overcome with it. Yea, let the Kings of the earth band themselves, and the Princes assemble together, and pitch an Host, and raise war against 
Psal: 29. 3.  us, yet will we trust in this, that thou o Lord wilt deliver us from our enemies, and give our faith to the victory; Thou breakest the Bow, and snappest the Spear 
Psal. 46. 9  in sunder; and burnest the Chariots in the fire. The Lord of Hosts is thy Name, and by it wilt thou be known to 
●●.  be the God of jacob, that wilt be exalted in the earth, even in this, to show thyself a present help and refuge to thy children in all their troubles, as witnesseth his own experience here, of the man according to thine own mind, beloved of thee, saying: Mine heart trusted in him, and was helped. True Lord. For thou hast made him an example to all thine Elect, of thy sundry great favours: causing them in a true acknowledgement 
Psal. 28. 7.  thereof, to repose their whole trust & confidence in thy help, grounded upon thy promises, which are to them always Yea, and Amen. Therefore to secure them of their assured, & ready protection at all times, against all that shall dare to trouble them, without thy 
Zachar: 2. 8.  will, thou hast testified thy singular love, and watchful care over them, by thy prophet Zachariah; saying, He that toucheth you, toucheth the Apple of my eye, than which nothing is more tender, and dear to Man, as thou 
Psal. 17. 8. 9  knowest o Lord, which is the cause that David thy servant, desireth to be kept of thee, as the apple of thine eye, from the wicked that oppress thy Church, figured in his person, which thou hast most mercifully performed, rescuing and delivering him out of all his dangers yea, extraordinarily assisting him in battle against the sworn conjured enemies of thy Israel, as was manifested 
Sam: 17. 10.  in that admirable encounter which he had with the proud uncircumcised Philistim, who●defied and reviled 
26. 49. 17.  thine Host, whom by a sling which thou didst direct out of his hand, he smote, that he fell groveling to the ground, and died. Well and truly then, hath that thy Servant said, That thou o Lord, savest not with Sword, nor with Spear, for the Battle is thine. It is 
Psal: 68 1.  sufficient to thy Church, & a present succour, to have thee o Lord to arise only, for no sooner art thou up, but thine enemies shall be scattered: They also, that hate thee, shall ●lie before thee, as thou didst make it manifest that day, in which thou deliveredst the Philistims 
1. Sam: 19 1.  into the hand of Israel, by jonathan, and his Armor-bearer only: for in that day, thou o Lord didst 
12. 13.  save Israel, who before had hid themselves in Mount Ephraim, for fear of the Philistims; Here it appeareth 
23. 22.  true, that jonathan there testified of thy hand, (which is thy power) that it is not hard to thee, to save with many or with few; yea rather, as Asa, the king of jadah confesseth in his prayer unto thee, It is nothing with thee, to 
Chronic. 14.  help by many, or by no power. This spoke he out of a great confidence he had of thy helping hand, when Terah the King of Aethyopia came out against him, with an 
11. 9  Host of ten hundred thousand, and 300. charets; For he calling to thee for help, had thy help presently, in so much as thou didst smite the Aethyopians, before 
12. 13.  Asa, and before judah, and the Aethyopians fled, and all their host was overthrown, and destroyed before thy Host, so that there was no life in them.  
The like confidence of thy mighty protection, had also thy servant judas Maccabeus, confessed by him in 
1. Maccab: 3 18.  words of the same sense, saying▪ There is no difference before the God of Heaven to deliver by a great multitude, or by a small company, and accordingly thou ga●est him the like resolution and courage, to fight with a few against a great and strong company. For as he said, 
Verse▪ ●9.  so he found it true, that the victory of a Battle standeth not in the multitude of an Host, but strength cometh from heaven. ● First, ●n fight with Apollomus, 
〈◊〉  next with Geton, a prince of the Army of Syria. Then 
〈◊〉  with Gorgias, afterwards with L●s●●s, and lastly, with N●●or: All which came against thy Isra●l, with a cruel, 
●●.  and proud company to destroy it, but thou didst 
〈◊〉  cast them down, by the Sword of them that loved thee, and sought▪ for thy laws, and thy sanctuary. O Lord, thou the Saviour and only protector of thy 
● Ma●●a●▪ 4  children, show thou the light of thy mercy, and ●et it shine upon us; make us thy Israel also, that we may 
〈◊〉  find favour in thy sight, in that day, in which we see, and thou best knowest, we must cra●e thy heavenly aid, against such as under pretence of religion, seek by force of Arms to overthrow thy religion. Look down from the high Throne of thy Majesty, see, and 
〈◊〉 ● 4●.  judge between them and us. We call upon thy name, by the Mediation of thy Son Christ, only; They, by intercession of thy saints. We seek salvation by faith, justifying in Christ: They, by works of supererogation, as it were, challenging it for the worthiness of the same; We publish thy word out of thy book plainly and truly; They adulterating it, ●each the Tradition of men: We exhibit to thy people, thy holy scriptures, laying them open, in a tongue known to them, to be read of all sorts. They in stead of thy Testament, o●t●●de unto them Images in Churches, 〈◊〉 me●s books to be looked upon▪ forbidding them the reading of th●●aw, but in language, whi●● they ●nderstand not: we adore thee, the God of ●eauen and earth, in spirit only, and none other: They communicate that honour to the Saints, contrary to thy express word, and command creeping to crosses, falling down before stocks and stones, to worship them; using all hypocritical gestures in their pharisaical prayers, to get praise of men. We in our church admit 2. Sacraments, as thy Son Christ hath instituted: They add to those, five more; yea, & profanely 
Heb. 9 26.  wrong those. 2. And as touching that most sacred and holy mystery of our Lord thy sons body, offered upon the Cross, once for all, in a full satisfaction for sin. They deny it, celebrating for it after their own fancies, that impious & abhomniable Idol, their blasphemous Mass: wherein they will have Christ to be offered up daily, making void thereby unto thy children, the fruit and benefit of his death and passion, 
Rom: 13. 1.  falsifying by this, the truth of thy word. We, as we have learned out of thy word, so do teach, to obey the higher powers, which are thy ordinance, giving them both fear and honour, even hearty obedience and reverence, as most belonging to them, submitting 
Pet: 2. 13.  ourselves unto all manner ordinance of man, for thy sake; They contrarily, not exempt from ●ll legal obedience, to their Kings, and magistrates, their own subjects, if Clea●giemen; but also authorize such, to commit all kind of treasons, whether powdered or unpowdred, against their Liege Kings, whether by murder, or poison; and this to be done of any private man, their subject, lawfully as they say at the Pope's beck, that Antichristian prophanour of true Christianity. These are our differences, and many others, in which they are merely opposite to thy Truth, imitating in their contradictory traducements of thy written word, 
Genes: 3. 4.  the Serpent's voice, saying yea, to thy no, and no▪ to thy yea, as thou knowest, o Lord, for which they are mortally in hatred at us, infesting and persecuting thy members in Christ, either by bloody Inquisitions, o● by open war, the destroying Sword, and the consuming fire: so as we may say, Surely for thy sake ar● we slain continually, and are counted as sheep fo● 
Psal: 44. 22  the slaughter. How then can we do, but pray unto thee, o our God, in whom we have reposed all our hopes, for relief, and present succour, against these their malicious enterprises. power thy spirit of wisdom and true fortitude, into the hearts of all thy faithful, who protest, ●●d profess thy Religion both▪ Prince and subject, to endeavour jointly, and severally (upon occasion,) their best and soundest employments of wit and strength, against the detestable designs of that Babyloni●n-whoare, who hath armed▪ her complices with authority, without thee, and contrary to thy will, revealed in thy word, to raise war upon thy children wheresoever, because they will not fall away from thee, in a mutual consent with them against thy truth. Behold their tyrannical pride, and their deadly hatred towards us, for this our profession sake, which is, of the sincere hallowing thy Name, as thou knowest. This is our prayer, o Lord, that thou be pleased, either to turn their heart's, that they may acknowledge their wicked enterprises, and see how vain, and dangerous they are, being undertaken against thee, and so forsake them: Or, if thou hast appointed them unto judgement, fill their faces with ignominy and shame. confound their devices, frustrate their counsels, and bring their purposes to naught. Let not that great whore of Babylon have any harbour & resting place to roost within the dominions of thy true Christian Kings; Nay, give them such understanding of thy zeal, that they may 
Revel. 18. 6.  rather persecute, and afflict her with all torments, as she hath deserved: Give her double according to her works, in as much as she hath glorified herself, and lived in pleasure, so much then to her torments and sorrow. It is thy express word, & it must be thy work to bring her to▪ confusion, for she saith in her heart, that she shall see no mourning; And let the Kings of the earth which commit fornication, and li●e in pleasure with her, see her ruin, and desolation, and cry over her, Alas, Alas. Smite the heads of all her Princes, 
Eccles: 36.  for they are our enemies, and do say, there is none other but we: Be thou magnified among them before 
4. 5.  us, as thou art sanctified in us before them; That they may know, that there is no other God, but thou 
Psal: 46. 10▪ 11.  only o Lord, who wilt be exalted in the earth, above all kings and potentates▪ the Lord of Hosts, the God of jacob, the refuge of the people. O Lord, hear the prayer of thy Servants, according to the blessing of 
Eccl. 36. 17.  Aaron over thy people, by the words of thine own mouth, saying; The Lord bless thee, and keep thee; The Lord make his face shine upon thee, and be merciful 
1. Numb: ●. 24. 25. 2. 6.  unto thee; The Lord lift up his countenance upon thee, and give thee peace. Let this blessing be upon us, good Lord, and upon all them that call upon 
Revel: 7. 12.  thy NAME, we beseech thee for thy Christ's sake. And to thee our God, be all praise, and glory, and wisdom, and thanks, and honour, and power, and might, for evermore.  
Amen.   

11 A Prayer for a Counsel of War.  
WHereas, o most wise God, thou only art the 
Rom. 16. ver. 27. Hebr●. 13. ves. 20. 21.  true Author and perfitter of all good works which are begun in thy name, for 
a Psal. 127. ver. 1. Ester. 16. ver. 15. 16.  thou disposest and governest all things in private families, and preservest the public estates of Common wealths, aswell in war as peace,) And seeing also that nothing can either be well begun, nor be proceeded in, and ended, without good & fit counsel appropriated to each action, (which dependeth upon occasions, & therefore is wisely to be laid forth by a due consideration of circumstances for the same, except it be both entered, and likewise seconded by counsel corresponding to it in particular;) Let it please thee, in Christ, (*) to assist with thy spirit 
Colos. 2. ver. 3.  of wisdom, all such as are appointed Colleagues, and associates in counsel for the administering of warlike affairs; Give them both a quick & ripe wit, to inquire and search out, what is fit and meet to come into their consultations upon the present; And then a discreet judgement, to find & discern, what is most behoveful for effecting the present business; and lastly, a courage and resolution to execute, what by mature deliberation shall be decreed; And in all their consultations, let them 
Prou. 21. ver. 30.  specially attend upon thy fear; knowing, that no counsel can be administered to prevail and take effect, which is not guided thereby. For as Solomon saith, 
b Prou. 8. ver. 12.  I Wisdom devil with Prudence, and I find out Knowledge and Counsels. To this end illuminate their 
c Prou. 4. ver. 25. ver. 27.  eyes to behold right, and let their eye lids direct the way before thee, that they turning neither to their right hand nor the left, for fear; Nor by means of corruption, or otherwise seduced from true fealty, may at all times, boldly and faithfully advance the present business, by such counsel as it requireth, to thy glory, in the lawful managing of those warlike affairs, even to the conquering of the enemy, without doing wrong and unnecessary violence against the law of Arms. Therefore abandon far from out their hearts, all false, treacherous, and lewd counsels, which respect only profit, without a due and godly regard of right justice; Remove all sinister passions and affections, working by colourable pretences for private gain; or by malice moving contentious questions, of purpose to interrupt the course of the consultation, by which the cause may be hindered, and strength of Arms weakened, to the great prejudice of the commonwealth. As it shall seem good to thy heavenly will, so be pleased I beseech thee, to be present with them at all times, in all their counsels, that no pretences, no particular respects; nor quarrels, may draw them apart into Factions; But concurring in a mutual consent of opinions, may truly and loyally advance the common cause, by presupposing in their first thoughts, the end of that which is to be presented to the consultation; Also by fitting the best and safest means, for the achieving the said end; And lastly, by putting into execution what is determined, with the lest charge and loss (if else it cannot be done.) And otherwise, if their Counsels, by the favourable assistance of thy spirit, shall be furthered to a good and wished success, let them out of the knowledge of thy fear, say with thanksgiving, 
d Psal. 115 ver. 1.  Not unto us (o Lord) Not unto us, but unto thy Name, give the praise; For thou only givest prudence, and thou only savest by prudence, whom thou makest wise in thee. Be thou therefore only glorified, in all the wisdom of men, for thy mercy's sake in Christ for ever.  
Amen.   

12 A Prayer for Seafaring men.  
O Almighty God, who art, the way, the truth, and 
Revela. 1. ver. 8. john. 14. ver. 6.  the life, so as none without thy guidance & conduct, can direct aright his footsteps in the paths of true life, much less promise to himself free & safe passage through so many crooked diverticles, and by-turning, in the narrow and craggy ways of this our wearisome pilgrimage, unless thou sendest thy hand to lead them; Forasmuch as by thy power and wisdom we stand, and are upheld from falling: thou (o Lord) who hast made the Sea as well for man's travel as the land, and to that purpose hast given him dominion over the waves and deep floods thereof, to walk upon them by fit means; Be thou a shield of strength; and a buckler of defence against such dangerous and perilous casualties as are most commonly attending upon Seafaring men, and the more and sudden the occasions are for threatening dangers unto them, the more present be thou pleased at all times, to vouchsafe thy helping powerful hand, for their protection and deliverance. Let not the depths prevail at any time against them, to cover and devour them: Thy right hand is as well made glorious by mercy in saving thy people, as by power in destroying thine enemies: This appeared manifest to the children of Israel, unto whom thou madest the 
a Exod. 14. ver. 22.  waters a wall on the right hand and on the left, and didst 'cause them to go on dry ground through the midst of the Sea, when as the 
b ver. 27. 28.  Egyptians host, were all covered with the waters, returning upon them, in the same place where Israel went dry. In like manner when thy Apostle Peter, 
(c) Math. 14. ver. 29. 30. 31.  walking on the waters to meet thy son jesus, was feared with a mighty wind, and now ready to sink, did in that extremity of danger cry unto thee for thy help, thou immediately didst stretch forth thy hand, and caughtest him, and so saved him. 
d Mat. 1. 23. Exo. 15. for 3. Psal. 81. ver. 7.  I confess thee to be the true God Imanuel, because thou art God with us; For thy name is jehovah, ever constant in thy promises, to all such as call upon thee in saith; For thou hast said, * Call upon me in the needful time of trouble, and I will deliver thee. We are instructed in thy holy writ, of thy merciful protection, by land, extended & manifested, upon whom thou hast been pleased to vouchsafe thy fatherly care in the same: As upon 
e Gene. 11. ver. ●1. 1. Gen. 12. ver. 10.  Abraham with his father Terah, and Lot and Sarat, traveling by thy appointment, from Vr of the Chaldeans, into Canaan. And when the famine was sore in that land, that no food was to be had, but in Egypt only, didst not thou then extend thy great mercy upon 
f Gene. 42. ver. 3. 25.  jaacob his sons, going down thither to buy food from thence; And afterwards likewise, when 
g Gene. 34. ver. 5. 6. 7.  jaacob with all he had, was to departed out of Canaan into Egypt to devil there; Didst not thou most graciously, in a 
h ver. the 2. 34.  vision by night, encourage him to take that journey, when thou saidst unto him, 
i ver. the 3. & 4.  Fear not, I will go down with thee into Egypt? O good Lord, thou wert to Abraham and this his seed, in their travails and peregr nation, a solace upon the way; a comfortable shade in extremity of heat; a vail & covering in rain and tempest; a refreshing in their lassitude and weariness; a buckler of defence in time of need; a staff in all slippery and dangerous places; and so a very sufficient guide to bring them safely, unto the place of their appointed rest. It hath been always thy custom to be present with thy children in their affairs, to aid and assist them in their dangers, and to direct their footsteps in all their ways; yea, and to show that thou hast a provident care continually overshadowing them, thou dost (as it seemeth convenient and behoveful for their good) afford them the watchful guard and attendance of thy Angels over them; 
k Exod. 33. ver. 19  For thou wilt show mercy, to whom thou wilt show mercy; and hast compassion, on whom thou wilt have compassion, as thou hast said; and accordingly didst perform that word upon Tobias, the son of Tobit, sending him thy Angel 
l Tobit. 5. ver. 4. 5. &. 6.  Raphael to attend and conduct him in his journey to Rags of Media 
m Tobit. 12 ver. 3.  for he had a prosperous journey by Raphael's company, and so returned home to his father Tobit. And art not thou the same God, all-sufficient every where, full of Majesty, power, and strength, alike in all places? And is not them that thy Arm of defence stretched forth at large, as well over the Sea, as upon the Land? Yes Lord, we know that thy paths are in the water floods, and d●y ways found also in the ●cas: for thou 〈◊〉 only Ruler and Governor of the deep, as thou 〈◊〉 only first Founder and maker thereof. For 〈◊〉 o most gracious and Almighty God, and in true acknowledgement of thy infinite power, I thy unworthy servant, yet thy servant, and work of thy hands, present this my Prayer of intercession unto thee, in the name of thy son Christ, for thy safe conducting and guiding of all Mariners, Sailors, Passengers, and whosoever Ride upon, either Seas, floods, or waters, whether in Ships, Boats, or any vessels of vecture and carriage. Grant them a protection against all dangers and casualties of water, if it be thy will, freely and safely to pass whither they are bound by occasion of business, and so to return to the Haven of their wished home, freed by thy mercy from all annoyance.  
O Lord, we confess that thou art exceeding great, clothed altogether with Majesty and honour; 
n Psal. 18. ver. 10.  Thou Ride upon the Cherubins, as upon a Horse; and walkest upon the wings of the wind; Thy 
oh ver. 1●. &.  voice is the loud Thunderings; And thy Arrows, are Lightning, Hailstones, and Coals of Fire. 
p ver. 7. 9  When thou art angry, darkness is under thy feet & a consuming fire cometh out of thy mouth; For thy judgements are horrible to the wicked, & insupportable; 
(q) wisd. 17. 8 through. (r) wised. 18. ver. 1. 2. &. 3.  But to thy children, which are such as fear & love thee, thou showest thyself kind & merciful altogether, clothed with light, as with a garment; (s) For in this manner didst thou appear unto them, ever amiable and lovely. Forasmuch then as thou art powerful both in judgement and mercy, and that all visible powers, are ready & priest at commandment, to serve for the executing thy blessed will, we have none at whose hands we are to expect favour and aid besides thee only. Wherefore most humbly I pray thee, be gracious unto those which occupy in great waters; Take them always into thy protection, if it so standeth with thy good will and pleasure; Repress the furious Incursions of whulewindes, tempests of Hail, thunderings, and Lightnings. Bridle the rage of the Seas & waters, that they overwhelm not ships of men, to their destruction; Give them such wind and weather, as may securely serve them unto a safe & joyful passage. And o God, our most loving Father, full of kindness & pity, as thou canst be willing to save from ship wrack, occasioned by waters & tempests, so be pleased I beseech thee, in that fatherly care over thy people, and for that thou art a Father always of such as seek according to thy will to live hovestly in their vocation, to which thou hast appointed them: Be pleased, o merciful Lord, to defend also all Seafaring men, from Robbers, and Pirates, and all whatsoever enemies to thee and thy children, who wickedly & leandly, contrary to thy commandments, live upon the spoil of thy people, or otherwise under pretence of lawful hostility, may and do assault them on the waters, to their utter undoing. Give not thy people in this manner (o Lord) as a prey into their hands, that they may know thee to be a God of might, powerful, & saving, a very present help in all trouble. Be thou therefore their guide, going out, and coming home; and put into their mouths a song of praise, and thanksgiving, for thy loving kindness and favour, in Christ jesus; For whose sake, lend me thy gracious ear, praying in this sort unto thee, in his name only, to the which, be all glory, for ever, and ever.  
Amen.   

13 A Prayer for the honourable state of Matrimony.  
FOrasmuch o Lord, as it hath pleased thee, out of thy infinite love unto man, to be the author and ordainer of marriage, whereby thou hast made it honourable among all men; Let it please thee also, to bless all so coupled together in thy fear, that they acknowledging this vocation to be thy ordinance, may accordingly demean themselves in the same, with all sobriety, for the better achievement of those two principal ends, for which it was first instituted of thee; Even, for the propagation of seed, and also for a mutual comfort & consolation to themselves in thee. And because this state is ofnecessity subject to the flesh, which through frailness of man's nature, may occasion great offence, to the dishonouring of thy name, and provoking thee justly unto anger, Grant I beseech thee, unto this man, and this woman, now conjoined together within this indissoluble bond of Matrimony, that after the rule of thy first Institution, they may live in the said wedlock fellowship, as wholly guided with the fear and love of thee; For which cause especially, circumcise, o Lord, their hearts, that all carnal, forbidden, and distemperate lusts of the flesh, may be clean abandoned for ever out of their thoughts, remembering with fear & horror, that dreadful sentence of doom pronounced by thy Apostle 
e Heb. 1●. ver. 4.  Fornicators and Adulterers, God shall judge; Which is, (as thy holy Apostle Saint Paul saith) That no 
f 1. Cor. 6. ver. 9 &. 10  Fornicators and Adulterers, shall inherit thy kingdom.  
Let this heavy judgement be engraven upon the tables of their hearts, that at no time they be overtaken with inordinate concupiscences, to follow the lusts thereof, sinning against thy holy ordinance, by defrauding each other, and procuring thereby their own condemnation; Nay rather, in an holy regard to thy worship, let them 
g 1. Cor. 7. ver. 5.  refrain for a time, but with consent, as thy Apostle teacheth, that they may (g) givethenselues the more freely to (g fasting & (g) prayer, and so again come together, to avoid Satan's temptation, by reason of incontinency. That this may be effected more agreeably to thy most blessed will, Sanctify their souls unto an holy concord, and a matrimonial consent of minds, as becometh thy children, matched together in thy blessed fear, that, as the 
h Eph. 5 ver. 25. ver. 22.  husband is to love his wife, so, the wife may in like manner, and with like affection, honour her husband, being 
i Gen. 2. ver. 24.  two in one flesh, as thou hast said, and because also thou hast commanded 
k Eph. 5. ver. 25. 22.  the same. Wherefore, (o Lord) instruct them in the truth of this holy mystery, that through a mutual agreement, they may always, in all godly sort, show by their example, wedlock, to be a figure & representation of Christ & his Church; to wit, in love with rule & authority; and in subjection, with love & fear; For thou hast said, Husbands, love your wives, as Christ loved the 
ver. 25. ver. 22. ver. 23.  Church, And wives, subject yourselves unto your husbands, as unto the Lord for the husband is the wives head, as Christ is the head of the Church; That being by an especial instinct of thy holy spirit, made to understand thy will herein, they may the more easily & gladly consent to a mutual function of all matrimonial office; The husband as being head, to govern, guide, nourish, & defend his wife;  
The wife likewise, to submit and accommodate herself, wholly to the will of her husband, in all godliness; doing whatsoever she shall think, is, and may be pleasing to him, for thy sake, (o Lord;) For unless their love, and duty, be joined, and knit, by fear in thee, it can neither work effectually to their good, nor any ways be accepted of thee, who requirest the true affection (l) of the heart, performing unfeignedly, such obedience as thyself hast commanded. And because Satan is a most deadly enemy to the state of Matrimony, seeking all means possible to prevent the love between man and wife, either by surmises and suspicions, or by subornations of false crimes, to 'cause hatred, and raise contentions between them; Abandon Satan far from them, that in no sort he do intermeddle with their actions; But weaken and disable all his subtle devices, and crafty plots, endeavouring any ways the breach of wedlock. Suffer not the common enemy of mankind to enrage against thy holy Ordinance, by sowing discord and debate between them; Cut off all occasions of wrongful suspicions, which may breed discontent with hatred; That in a true consent of minds they may live together, and thou who art the God of peace devil in the midst of them. Give them grace so to esteem of this state and holy vocation, that they be a joy and comfort to each other, at all times, aswell of adversity as prosperity, and of sickness as of health, and that, without grudging and murmuring against the course and working of thy william. Beside, in as much as thou hast made Popagation of the seed, to be the special end for which thou didst institute this conjunction of man and wife; Vouchsafe of thy goodness, that their wedlock be not altogether fruitless and barren, but as thou seest best fitting in thy wisdom, so accordingly deal with them in mercy; Let them know, that the promise' passed by word from thee, at what time thou st them Male and Female, saying; Bring forth fruit, and multiply, is a promise of blessing also unto these, and to be extended unto them, for breeding of children, if thou hast so appointed, and if it be thy will, otherwise, be it as thou hast appointed in thy secret w●ll, and purpose unrevealed. But if it please thee, that they bring forth fruit, and have children, grant them grace for their education in the knowledge of this care, as thou hast spoken by thy Apostle; So shall 
(n) Eph 6. ver. 4.  they be taught, first and principally to know thee for their God, the very true, and only Author of their life, and what good soever they receive therewith; and ●ext, understanding what duty 
* ver. 11. 2.  thou requirest at their ●ands, towards their Parents, they shall with all realines of mind exhibit the same, obeying and honouring them, as thou hast commanded. o good God and merciful Lord, as this thy institution is holy, so ●●nctisie it, unto this new married man and wife; aborne it with the blessings thereto appertaining, if it be thy will; that they living together in wedlock ●oue and agreement, godly, and soberly, may through their holy conversation and concord, glorify thy name; and so by their life, advance the doctrine of thy Gospel, in Christ jesus.  
Amen.   

14. A Prayer for friends, and Benefactors.  
BE gracious and merciful, o Lord we beseech thee, unto our Parents, Kins folks, Friends, Benefactors, and those which have brought us up, Taught, Promoted, Or any way relieved us. Enrich them with all blessings, that have done good, either to our bodies with temporal benefits, Or to our Souls with profitable instructions. Bless their estates here, that they may have always wherewith, to relieve themselves and others; Give them the consolation of the holy Ghost, to the keeping of faith and a good conscience; And as they have showed mercy unto us, in comforting us, so Lord help them in their greatest needs, that both they and their families, may have comfort here, and find mercy with thee at the latter day. Lord, let their Almesdeeds and prayers, be always in thy sight, as an acceptable Sacrifice unto thee. Keep us so far from ingratitude towards them, as that always we may be ready, (according to our abilities,) to recompense them, if need require. Let not that, which they have bestowed upon us, be cast away, but, make it fruitful, and us worthy of it. Grant this o Father, for jesus Christ's sake, our only Lord, and Saviour.  
Amen.   

15. A Prayer to be said at all times, for the reducing of all true Christians, into the Church of Christ.  
MOst loving & pitiful Lord, the only true Shepherd of our Souls, who hast lost none of those whom thy father gave thee, but seekest after the lost sheep of thy Israel, to bring it again into thy sheepfold; Seek I beseech thee, through the free gift of thy gr●●e, and the vigilant care of the Ministers of thy Church, all such as are strayed from the same, either by infirmity of the flesh, seduced & misled into any kind of sin in life & manners, occasioning thereby a slander and reproach unto thy name, or otherwise through ignorance oppugning the Articles of thy Christian Religion, & so know not how to subject in humility then blinded understanding unto a holy absequiousnes of thy sanctified word, in obedience to thy Spouse, which is the true Catholic Church, even the P●ller & stability of all truth It is thou only, who healest that is diseas●● in our Souls; Strengthenest that is weak; binds that which is broken and decayed▪ Losest that which is bound; Castest down▪ and raisest up again; Reiectest, and sayest, turn again and be saved. Look with thy Eye of pity upon all such, as either wande● out of the way of truth, or are justly excommunicated and expelled out of thy Church; Open their Eyes, and Ears, that they may see, and understand what the truth is, and so for ever hereafter, forget to blaspheme thy name, either in Life, or in profession of thy Religion; and thereby in a true acknowledgement of thy love and mercies, believe in the heart, and confess with the mouth, thee to be their only Redeemer and Saviour, and so give thee praise and glory forever.  
Amen.   

16. A Prayer for our Brethren excommunicated, to be restored to the Church again.  
ALmighty God and heavenly father, full of all consolation and unspeakable mercy, which hast of thy great goodness and bounty, freely secured man, not only from the guilt of Sin, but also from the punishment thereof, in and for thy dear sons sake, Christ jesus: and in token of the same freedom, hast for his greater security, invested him into the communion and fellowship of the Church, making him a lively member of that thy Mystical Body whereof Christ is the head, thereby knitting him unto thyself, together with the Saints, through the participation of the Sacraments, which are most sure and infallible tokens of thy love towards man, forasmuch then, as there can be no Salvation to man, being secluded out of this fellowship & communion of Saints (which is the true Church;) And seeing also, that it is a most heavy and lamentable judgement laid upon man, that shall deserve to be expelled thereout, by a true and lawful sentence of Excommunication. Be pleased, o Lord, to hear this my praye●, which I most humbly power fourth unto thee in the behalf of this our Brother, fallen through the infirmity of the flesh, and by ignorance seduced into error of thy Truth. Vouchsafe him I beseech thee thy special grace, that his mind being illuminated with the bright shining Lamp of sincere knowledge, through the instinct of the holy Ghost, he may now come to a sensible feeling of the woeful case into which he is plunged by this his fall, never being able to rise up again, without the help and gracious assistance of thy favour. Thou therefore, o Lord, who will not the death of a Sinner, but that he turn & live, have pity, have pity, Spare him whom thou hast redeemed with thy most precious blood. Take from him all Contumacy and hardness of heart, even that Stony and senseless heart, that is without all feeling and remorse of Sin, and give him a heart of flesh, softened and mollified with the spiritual dew of thy heavenly grace, and so made pliable to the obedience of thy will to follow it in all things; That he understanding aright, the miserable state in which he now standeth, being excommunicated out of the fellowship of thy Church, may in a godly sorrow for his former sins committed, be heartily desirous to be restored to it, with a true repentance, ever hereafter working his salvation in fear and trembling, through Christ jesus our Saviour.  
Amen.   

17. A Prayer for our Brother, truly repentant, and doing penance in the Church, before the Congregation.  
O Most merciful God and loving Father, forasmuch as thou hast commanded by the mouth of thy holy Apostle S. Paul, that supplications, prayers, intercessions, be made for all men, it being an acceptable thing in thy sight, (who art willing that all men should be saved and come to the knowledge of thy truth; I beseech thee most humbly in the name of thy Son Christ, who gave himself a Ransom for all men, to incline thy merciful Ear to the voice of this my prayer, which my soul poureth fourth in great humility, in a compassive sense and feeling of this our brothers heavy groaning under the burden of his sins, by which he hath provoked thy just wrath against him, and for which he now presenteth himself before this thy congregation, in acknowledgement of his offences, entreating pardon of thee for the same, unto whose great mercy he wholly betakes himself, notwithstanding his manifold and grievous Transgressions, in as much as thou hast promised forgiveness to all such as are truly penitent, and unfeignedly turn unto thee, thereby commanding that none should despair of pardon, or distrust thy merciful kindness. O Lord, vouchsafe unto him thy grace, work in him, true contrition of heart, by which he may be humbled in himself unto thy fatherly correction, and so be raised by thee from himself, unto amendment of Life. Let that pittifulnes which first moved thee to redeem him, move thee now also to restore him unto thee; It is thou only which instructest the ignorant; Thou, which reducest the wandering and straying sinner into the right way; Thou, which raisest him being fallen, and houldest him up standing; Thou, which comfortest him in affliction; and strengthenest him in despair; Thou, even thou o Lord, which healest him in all his Infirmities; and when he turneth unto thee, thou turnest also unto him, and receivest him. Come therefore, o Lord, and receive this our Brother unto thy mercy; Vouchsafe to behold him with a fatherly eye, For thy only favourable aspect will quicken and revive him, being now dejected into this misery through Sin, overtaking him as one forsaken of thee for a time, till thou hadst made him to know thee, and forsake himself. Let him no longer now, wander out of the way of truth, but bring him in to it, and guide him in it; Thou hast said, thou wilt not the death of a sinner, but that he turn from his wicked ways, & Live; For, as thou delightest in the saving of sinners, to reduce them to the truth of thy word, which is the savour of Life, to them that apprehended the same in Christ; so now, I beseech thee, grant this our Brother the certain knowledge thereof, by which he may be assured of the inward grace of thy spirit, both, for the am●dment of his life, and salvation of his Soul, according to thy will, and so give thee praise and thanks, for thy mercies in Christ.  
Amen.   

18. A Prayer of a Midwife, for a woman in Travail.  
O Gracious God, that art nigh unto all that call upon thee, mercifully hear the voice of thy handmaids here assembled, for the help of this our sister, in her agony now approaching; Look upon her in mercy; Mitigate the judgement which thou hast laid upon her, and all women, for sin; Give her courage of Heart, and strength of body, to bear the pangs of her Labour; and so inwardly comfort her, with thy holy Spirit, That neither her natural frailty; The temptation of Satan; Nor the extremity of Throws; 'cause her to faint. Holy Father, give her Patience, and willingness, to be advised by her friends, in this so great a work; and to remember, that as in justice, thou hast greatly increased her sorrows in Conception, So it is thy will, to have a holy seed, brought forth of her, which being sanctified by thy grace, may be consecrated to thy service, and made partaker of thy glory. We pray thee therefore, to bless, both her, and the fruit in her womb; Show thy mercy no less in the Birth, then in the wonderful forming, and fafhioning, of that she beareth. Have mercy upon me, (whom thou hast ordained, to do the principal office, to her, and many others. Set thy fear always before mine Eyes; Grant me skill, and judgement, to finish this work well, which I am to undertake; Help mine infirmities, and imperfections; Give me a tender Heart; and a quick and steady hand; Perfect thine own work, in the hand of me thy Deputy, that it may be, to thy glory, her comfort, and my credit; Prospero us o Lord, that the mother being safely delivered, and her Babe preserved, they may lovingly live together, many years, to thy glory. For which thy inestimable blessings, give us grace altogether, with one accord to praise thy holy name, through jesus Christ our Lord.  
Amen.   

19 A Prayer of Children, for Parents.  
O Most gracious God, and heavenly father; the Father of our forefathers Abraham, and in him my Father also, by promise: Bow down thy fatherly Ear, I most humbly beseech thee, to the dutiful cry and petition of a child, supplicating unto thee, for his dear Parents, of them, borne in sin, and so I confess, a child of wrath and perdition; But, by a second new birth, rebegotten as it were, through the immortal seed of thy word, in Christ, and now become to thee, an adopted Child of Grace, and so thy Child.  
Therefore in this name am I emboldened (yet not presuming) to present my prayer unto thee, for and in the behalf of my natural Parents, towards whom all obedience in thy fear performed, is acceptable to thee, and well pleasing; For thou hast commanded all Children, to honour their Parents, and promisest a reward of long days, for the same.  
Grant then, I pray thee, first and principally, the illumination of thy Spirit, that by virtue and power thereof, (their hearts being instructed in the sound knowledge of thy truth) may 'cause their faith in thee, resolutely to be settled, and so accordingly be professed of them, at all times, before men.  
Direct their footsteps always in the paths of thy statutes, and lead them along in the ways of thy commandments, that their thoughts, words, and deeds, be always addressed to the good of all men in thee, for the setting forth of thy glory, it being the chief end thereof. And as thou art willing to be entreated of thy children for thy spiritual graces, first sought for of them; so be pleased, I beseech thee, to hear me praying in their behalf for thy temporal benefits to be conferred upon them, as in thy wisdom thou seest most fit.  
Increase, and multiply the days of their natural life upon earth. For this cause, preserve and keep them, in all health, both of mind, and body; Be thou unto them, a strong Tower and Rock of defence, that no annoyance of troubles whatsoever, do at any time hurt their souls.  
Bless them with children, that having many, they may stand, as young plants of Olives round about their Table.  
Give them thy fear, to bring us all up, in all true godliness. Let them be unto their family▪ godly examples of all goodness, both in words & actions of sanctity, and true holiness, that so, they living, as mortified, to the corruption of the flesh, may afterward dying in thee, be raised in the said flesh, cleansed from all corruption, and live for ever with thee, where thou reignest with thy son, and the holy Ghost, one God, everlastingly.  
Amen.   

20 A brief Prayer of a Child for his Parents.  
O Lord God, who hast strictly charged all children to honour their Parents, and to pray for their states, so far forth, as may stand with thy will; vouchsafe I beseech thee, to my father and mother, health and peace, both bodily and ghostly. Preserve them from all danger, of body & soul; But especially keep them in the knowledge of all true Christian faith, that being strongly assisted with thy grace, they may never willingly offend thee, but rather endeavouring by all possible means to please thee, may find thee accordingly, a propitious and merciful Father in Christ.  
Amen.   

21 A Prayer of a Child, for his Parents.  
O Heavenly Father, lead my Parents I beseech thee, in thy Truth; Govern all their actions to thy glory, the good of thy Church, & discharge of their duties. Defend them from their enemies; and from all deceits & dangers▪ that by their godly wisdom, care, and painfulness, I may be brought up in virtuous instructions, nurture, and good order, and so live, and serve thee, in righteousness and holiness all my days. To this end (o Lord) for jesus sake, endue me with thy holy spirit; Make me a Babe of thy heavenly family; Regerate me anew, into Christ; Give me grace, willingly to submit myself with all obedience and duty, unto the godly admonitions and government, of my Parents, Instructors, and Rulers. Incline my heart diligently to seek after wisdom. Preserve me from all evil ways, lewd company, false doctrine, and heresy: Let all my understanding and conceits, tend to the good of my soul, and bettering of my life, in faith and manners: Mortify in me, the raging lusts and follies, of youthful affections: Pardon all mine offences: Make me helpful to my aged Parents, if need require) Protect me in all dangers and necessities: Forgive me my sins: That I may live in thy fear, and die in thy favour; and in the end, be made heir of thy everla sting kingdom.  
Amen.   

22 A Prayer for Children.  
FOrasmuch as, o most gracious Father, and most loving to mankind, after thou hadst created them male, and female, thou wert pleased to say, Bring forth fruit and multiply, and fill the Earth. In which words, thou didst bless their seed, that it might propagate veto Generation, as we see it come to pass at this ●ay, whereby we acknowledge thy word, to be a word of power and truth, (for thou art altoger virtue, and all wisdom): Let it also please thee, I beseech thee, to bless the issue of the said seed, first blessed of thee, in the first creation, even children of Parents, whom thou couplest in the beginning, Man, and Wife; that they, principally endowed with thy holy Spirit, from above, made thereby Babes of thy heavenly family, as regenerated and borne anew into Christ thy son, may have grace thereby, the more obediently and willingly to honour their Parents, with all dutiful reverence, and beseeming obsequies, submitting themselves in all obedience, to their godly counsels and admonitions, and worthily deserved chastisements, done, and taken of them, in thy fear, for their amendment.  
Let them be wise, to obey the instruction of their 
Prou. 13.  Fathers, and not as Scorners, which will hear no rebukes, as saith Solomon.  
Grant them therefore, discreet religious minds, to be a comfort, and no grief unto their parents, as the same Solomon saith.  
Obey thy Father that begot thee, and despise not thy mother when she is old. Therefore incline their hearts to seek wisdom in thee, that may preserve them from evil ways: Keep them from lewd company; defend them from corruption, of both doctrine, and manners; Let all raging Lusts, and wanton follies of youthful affections be mortified in them; Make them hopeful to their Parents in their youths; and always during life, helpful to them at all times, upon occasion, especially in the times of age and sickness, when need requires.  
Finally, forgive them their sins; and guide them in thy way, that thus living in thy fear, they may die in thy favour, and so live for ever, heirs of thy kingdom in Christ.  
Amen.   

23 Another Prayer for Children.  
O Heavenly Father, be merciful unto the sons of men, I most humbly beseech thee, for Christ's sake, thy natural only begotten son.  
Especially (o Lord) be good and gracious to such, as are yet young, and in their childhood, under the government, & the discipline of their Parents, whom thou hast commanded by the mouth of thy Apostle Saint Paul, to obey.  
Grant them this, that thou commandest; inspire their minds from above, with a true understanding thereof, that according to the true sense and meaning of the said dutiful honour, which thou requirest of them, they may always demean themselves in thy fear, both in their thoughts, words, and gestures, as becometh obedient, and humble spirited children.  
Let them therefore first always, entertain in their minds, honourable opinions of their Parents; Mention their names, upon all occasions, with great reverence, in testimony of that honour, which thou hast enjoined them, speaking of them, with some applause of their wisdom and discreet discipline, where need so requires, having them in chiefest price, as their greatest Treasure next unto thee.  
Secondly, in external behaviour, grant them true and godly humility, to do them all honour in the gesture of the body, that is requisite. In speech, to utter words of modesty, arguing the inward reverence of the mind, devoted unto all regular dutifulness, so as at no time they offend them, either in malapert wanton gestures, or with sharp, and taunting speeches. Therefore here (o Lord) let them know, what true obedience is, even in all matters, aswell civil as domestical, to submit themselves unto their wills, doing what herein may be well pleasing to them, of purpose avoiding what may disquiet & discontent their minds. And if their Parents' shall happen to do them wrong, as they conceive, yet to take it patiently, and to remit it, for thy sake; yea, what faults else, and oversight, they shall see them commit, to dissemble and hide them, as is the counsel of Ecclesiasticus, Glory not in the shame of the father, that at no time, they be a Cham, but always rather, a Sem, and a japhet: to their Parents.  
And now, when old age is come upon them, that they become weak, and feeble, not having how to relieve themselves, through wants, occasioning the same; that then (o Lord) they do● the office of the Stork, in feeding, succouring, and cherishing them, according to that ability, thou hast been pleased to afford them, for that end; And what office else besides these, is to be performed, according to thy will, give them understanding thereof, even from their childhood, that in the whole course of their lives, they may give due correspondence, to that honour which thou hast commanded them to do. Grant this (o Lord) unto them, for thy Christ's sake, that thou mayst also bless them, with the fruits of thy promise, both in this life, and in the life to come, even for the same thy Christ sake.  
Amen.   

24 A Prayer of such as come to visit a sick person.  
OMnipotent God, who preservest our life in death Let it be thy good pleasure we beseech thee, to cast thy eyes of mercy, upon this oursicke brother; Ease his afflictions both in soul and body, wash away his sins in the blood of jesus Christ, that they may never rise up against him; Assuage his pains; Keep him from all accusations of Conscience, and subtle temptations of the wicked adversary; That he valiantly fight in firm faith, may hold out to the end, and obtain the victory. Grant him a happy entrance into endless life; and sand thine Angels, to conduct him into the assembly of thine elect, through jesus Christ our Lord and Saviour.  
Amen.   

25 A Prayer in time of sickness.  
O sweet Lord, and omnipotent Father, maker of all mankind; Look down upon this our weak brother, whom it hath pleased thee at this time, to visit with extreme sickness, no doubt, for the trial of his patience, and the amendment of his life. Consider his miserable estate, and give him grace to call to mind all his sins past, and heartily to repent him of the same; Forgive them we beseech thee, blot them out of thy book, and nail them unto the cross of thy dear son, that they may never rise up in judgement against him. Make his faith strong in thee, that he may be able to prevail against Satan, and all his wicked devices. Lord, as thou hast cast him down, so we entreat thee, if it be thy will, to raise him up again, otherwise to give him patience. O good jesus, the Physician both of our souls & bodies, Let thy blood wash the one, and thy mighty power relieve the other; Cleanse our souls from all open and secret sins, and plague us not as we have justly deserved. Grant him grace, that in all willing obedience, he may refer his crazed estate, both of body & soul unto thy will; Deal with him, we beseech thee, not in justice, but in mercy; Sand thy holy Ghost into his heart, that it may labour with him, and make all things ready in him, against the day of his departure out of this vale of misery; Wash him with the oil of comfort, before he go hence; And sweet Lord, (when the hour which thou hast appointed, for the dissolution of his body, shall come) accept him into the bosom of thy mercy; And receive him into thy everlasting kingdom, there to remain with thee, in joy unspeakable, for ever, and ever. Amen.  
For these, etc. Our Father, etc. Lord departed not from this our sick brother, in the time of his need, but evermore mightily defend him, even unto the end.   

26 A Prayer for prisoners, when thou comest into a Prison, to visit them.  
THou only, o Lord, seest the infinite miseries, and distressing calamities, of this frail, wretched, and wearisome life, occasioned through this body of sinful flesh, which we carry about us, budding forth from out the contagion thereof, and blossoming fruits of rotten corruption, and so laid justly upon us, for a punishment of the same, to our amendment, thy grace herein specially assisting us. And as thou seest this, so also thou best knowest, that it is convenient for thy children, howsoever sinning, by all manner crosses, yea, by bonds, and imprisonments, by tortures, and death, to be chastised, that their faith towards thee, being tried and known in thy chastisements, their patiented abiding may in the end be glorified of thee their Saviour. Wherefore, o my good Lord, and merciful Father, forasmuch as it hath pleased thee to instinct this motion into me at this present, to visit the poor prisoners of this place, as a thing acceptable to thee in Christ; Grant me further, thy special grace, for a document 
Mat. 25. 36.  and instruction to myself, of man's common frailty, that in their miseries, and howsoever incident to them upon offences,) I may behold mine own state, and know it▪ in these, to be subject every moment, to all casual mishaps, that thereby I may learn, to fear thy judgements, which, howsoever sometimes they may be hid from the eye of man's reason, are yet notwithstanding, all, most just and righteous, as now falleth out unto these poor Prisoners, lying here in bonds, and Irons, till the day come, which by thy will, shall be appointed here on earth, for their Trial.  
I beseech thee (o our God,) who art full of all kindness, compassionating the falls and miseries of man; that thou wilt be pleased, in some sort, to have pity upon the lamentable state, and condition, of these poor Prisoners, whom here in bands, the Snares of death, may seem to have overtaken, as it were preventing their days, by an untimely execution of thy judgement for their Sins; Yet Lord, indulge them so with thy gracious favour, as that in the mean while, they may seriously and most unfeignedly repent them, for that they have thus far provoked hearty sorrowing for their former neglect of thy fear, (which might have kept them in awe of thee,) they may be reconciled unto thee in Christ. Be not far from them, o Lord I beseech thee; but let the comfort of thy holy Spirit, be present with them in their miseries, now in this their needful time of thy heavenly assistance; Help them, I say, help, and relieve them, in that manner, as thou in thy wisdom best knowest, to make most conveniently behoveful to their salvation in Christ jesus, for his sake only.  
Amen.   

27. A Prayer for Prisoners, to be said, when thou goest out of a Prison, from visiting them.  
LOrd, I confess, I have been bold, to offer up my prayers, and supplications, in this manner, for these poor prisoners, myself being a most wretched sinner, unworthy to lift up mine Eyes to Heaven. But, o Lord, I have not presumed this, for any merit of worth in myself, for I am dust and earth, yea, the very dross and scum of filthy corruption; a man of an uncircumcised heart, and of polluted Lips. Yet, forasmuch as, we are all the members of one mystical body in Christ, and so aught to have a compassive sense and feeling of each others miseries, howsoever occasioned; And besides, for that thou hast charged us in thy 
Hebru. 13. ver. 3.  word, That we should remember them that are in Bonds, as if we ourselves were bound with them, etc. Herein then doing thy will, according to the measure of faith, which thou in mercy hast bestowed upon me, yet not presuming upon any merit of the same faith, which as it is my work, I confess is sinful; I pray and entreat thee on the Knees of my heart, in a most humble and submissive devotion, that if it may stand with thy good pleasure to deliver them, or any of them, from the sentence of death, (of which they seem to be in danger, and may worthily expect it for their sins,) thou wilt also grant them, a godly sorrow, unto a hearty true repentance, for amendment of their former wicked lives, that so hereafter, being taught by the instinct of thy blessed Spirit, to live in a holy dread of thy name, serving thee, and working their salvation in fear and trembling, through obedience 
Phil. 2. ver. 12.  to thy will, they may be made thankful unto thee, for thy merciful goodness showed towards them, in that their deliverance; Otherwise, if out of thy wisdom, thou shalt see it more expedient for their Souls health, to execute a judgement upon them for their offences committed against thee, in thine anointed their Sovereign, whose Laws they have violated and wronged: Yet, vouchsafe good Lord, to every one so suffering, a convenient strength, both of Body, and Soul, such as may sufficiently assist them in the time of that their Agony, (being before well schooled by thy Spirit,) that so their Bodies being enabled to withstand the torments of death, and their minds wholly fixed and settled in the heavenly meditations of thy comfortable mercies, they may be raised in the height of that godly Resolution, unto a just and competent strength of the Spirit, to equalize the pains and pangs of a deserved death, even in the very time of the passion; That so having their minds in this manner reconciled unto thee, by the godly motions of the holy sole comforter, they may the more freely, and godlily, fasten upon thy mercies, that neither through Impatiency, nor desperation, they be forced, then especially, to think, speak, or do any thing, which may be displeasing to thy will, and in fine, hurtful to their Souls health, which thy Son Christ hath purchased to thee upon the Cross, suffering for all sinners.  
In this name therefore, and for his sake only, grant these my petitions, I most humbly beseech thee, o Lord God merciful father, to whom be all praise, glory, honour, power, and majesty, for ever, and ever.  
Amen.   

27. A Prayer for the King, and the Counsel of state, and generally for all Magistrates in their several places under the King.  
O Lord, the high, and Mighty Ruler, the great Potentate of Heaven, and Earth, 
a 1. Croni. 29. ver. 11. 12.  whose Magnificence, Power, and Glory, shineth in all thy works; For all things are thine, both in Heaven and Earth; Thy are the kingdoms, of all the world, and thou art over the Princes of the earth, the most sovereign King and Prince. For as much as the 
b Pro. 21. ver. 1.  Hearts of all Kings, are in thy hands, and thou enclinest them, and turnest them, like the Rivers of waters, wheresoever it pleaseth thee.  
And for that likewise thou hast commanded that 
c 1. Tim. 2. ver. 1.  Supplications, prayers, Intercessions, with giving of thanks, be made for Kings, and all that be in Authority for the good of thy people, I, most gracious Lord, according to thy said will, do most humbly and earnestly beseech thee, to sanctify the mind of our King, with thy holy fear, that in a true knowledge thereof, he may continually exercise a godly zeal, wholly devoted to know thee in the greatness of thy glory, and himself in thee, for the due administration of that his weighty charge, to the maintenance of Quietness, tranquillity, and common honesty among his people; That he so loving his Subjects, as nature bindeth one Brother to love another, (for thou hast said, that a King's heart 
d Deu. 17. ver. 20.  should not be lifted up above his Brethren,) he turn not from thy commandments, to the right hand, nor to the left, but may prolong his days, in his kingdom, as the days of heaven, he, and his Sons in the midst of Israel; And employ his whole power and Authority in the preservation of it, for which cause thou hast said: 
e Isa. 49. ver 23.  Kings shall be thy nursing fathers. 
f Psal. 17. ver. 2.  Let him behold thy face in Righteousness, that, receiving strength from thee, against all thine, and his enemies, practising Treachery, whether openly, or secretly, against thy Church, his life, and dignity, may be comforted in thee, and so delivered by thy favourable countenance from out all Trouble, be always joyful in thy salvation, and praise thee for thy mercies, in Christ jesus.  
Amen.    

Prayers gratulatory, or of Thanksgiving unto God, for all his Benefits both Spiritual, and Temporal, as well for others, as for ourselves, in the name of Christ.  
Such are as follow.  

1. A Thanksgiving to God for our Creation. To Christ, for our Redemption. And to the holy Ghost, for our Sanctification.  
OMnipotent God and heavenly father, who hast thy being before all beginnings; we glorify thee from the bottom of our hearts, for all thy great blessings bestowed upon us, as namely, for the Creation of all creatures whatsoever have life or being; Preservation of them by thy great wisdom; and making them serve for the use of man; But more especially, for that thou hast form us after thine own Image, endued us with Reason, giving us Bodies and Souls, and all members beseeming the Body, together with understanding, judgement, and all the senses, which hitherto thou hast and dost most graciously maintain in us; For preserving and nourishing of us in our mother's wombs; and mercifully protecting us in our Birth; For which we highly applaud thy holy name, thy justice, thy Glory, Might, Power, and wonderful works.  
O thou bright splendour of the father, who wert neither made, nor created, but begotten before all worlds; We adore, laud, praise, and honour thee, for all thy benefits, but especially, because of thy mere mercy (without any desert of ours) when the fullness of time was come, thou tookest human nature upon thee, to deliver us, condemned wreaths, from sin, death, and the power of the Devil, by the bitter passion, of thy most innocent death, shedding thy most precious blood, for our sakes, thereby appeasing thy father's wrath, and canselling the heavy scroll, which was written against us, despoiling the powers of darkness, by thy glorious Resurrection from the dead, and purchasing eternal life, for all such, as in their hearts, do steadfastly believe in thee. O most gracious Saviour, suffer not thy dolorous passion, to be unworthily regarded, of us miserable sinners; but assist us with thy grace, that we may from henceforth, die unto sin, and serve thee in righteousness, for ever.  
O God the holy Ghost, which proceedest from the Father and the Son, of the self-same, Eternity, power, and divine essence; We thank thee, for all thy great blessings bestowed upon us, but principally, for that thou hast called, and conducted us (by thy grace) to be true members of the Christian faith, communicating thyself unto our Souls, in holy Baptism, and pursuing still, to complete thine own good work in us. We humbly beseech thee, that it may please thee, to instruct, and guide us in all truth; Nourish and augment, firm faith in us; Grant us the right understanding of thy word; Sanctify us, in calling upon, and believing in thee; Give us inward peace of Conscience, with a settled consolation, courage, and perseverance; writ thou jesus Christ, within our hearts, and assure us, by thine own testimony, that thou art our comfort, against the fears, and infirmities, of the flesh; Strongly defend us, against all accusations, of the evil Spirit; and confirm us so, against despair, that through thy gracious promises, we may be fortified in faith, because thou art our only earnest, for inheriting redemption; Grant us true devotion, and zeal, in prayer, that in full assurance, & filial confidence, we may cry, and call unto thee, saying, Abba dear Father; Make us simple as Doves, without bitterness; that so, receiving thy holy unction, the fire of ardent charity, may be kindled in us; Renew us, in the inward man; make thy word, and Sacraments, to ha●e that efficacy in us, that we, being newly regenerate, may be preserved, from all idolatry, false doctrine, error, and heresy; Cleanse the impurity of our understanding; kill, and quench in us, all disordinate desires of the flesh; suffer not the affections of sin, to reign in our Bodies; But make thine own abiding in us, bear sway in all our members; And bring us, to thy true, eternal inheritance.  
Amen.   

2. A Prayer upon the Administration of the Sacrament of Baptism.  
MOst bountiful Lord and Saviour, we give unto thee all possible thanks, and praise, for all thy blessings, and benefits, bestowed upon mankind; But most especially, for this thy infinite mercy, in regenerating us, wretched sinners, by this thy holy Sacram●t of Baptism; making thereby, (as many as truly believe in thee,) coheirs with thee, of eternal felicity; Be thou present good Lord, and give force unto it; work in us, new motions, to the amendment of our Lives; that may make us, prudent as Serpents, and innocent, as Doves, as becometh thy children; Open unto us, the gate of Heaven, that in faith, we may receive the Grace of God, that adopts; The Merit of the Son, that cleanseth; And the efficacy of the holy Ghost, that regenerateth; That our vices, being through holiness of life, clean put away; we may come safely, to the promised inheritance, of thy heavenly kingdom.  
Amen.   

4. A Prayer for thanksgiving, for the restoring our brother to the Church, with a petition also, for continuing him in the same.  
O Most powerful God, King of Eternity, to whom every Knee, both in Heaven, Earth, and under the earth, doth bow, in reverence of thy glorious name; Who, by the blood of thy dear Son, Christ jesus, hast brought all wandering sheep into one sheepefoulde, (which is thy Church▪) thereby showing, how desirous thou art, in mercy, to reduce sinners, from their wicked ways, into all conformity of true obedi●●● 〈◊〉 unto thy william. We heartily thank thee, that i● 〈◊〉 pleased thee, to bring this our brother, out of the darkness of error, into thy true light, Reclaiming him, from the wicked ways, in which he formerly walked, and instructing him, more sound in the knowledge of thy will; Strengthen his heart, by faith, in the love of thy Son Christ; Vouchsafe him, a participation of inheritance, in thy church; Lighten the blindness of his heart, with the brightness of thy truth, that, shaking of, all error, and ignorance, he may truly acknowledge, Christ jesus, whom thou hast sent, to be the only head of the Church, and, that without him, there is no salvation, for he only is the way, the Truth, and the life. Grant him, the knowledge hereof, that he may walk, in the said way, unto life, being a true Convert, by hearty repentance, and so reduced into the sheepefould, of thine inheritance, may continued, and persevere, in the same, unto the end, to the glorifying of thy holy name, for ever, in Christ jesus.  
Amen.   

5. The Midwife's Prayer, upon the deliverance.  
O Lord God, by whom all men and women, are wonderfully and fearfully made. We give thee humble thanks, that in thy judgement, towards this our Sister, thou hast remembered mercy, together, with a gracious fruit of her body; We pray thee, to continued thy great good●esse towards her, and to keep her, from all further annoyance, and dangers of Childbed; Preserve her continually; and when it shall seem good unto thee, restore her to her former health, and strength, that she may employ herself in her vocation, according to thy will, with thanksgiving.  
Bless this Insant, new borne, 〈◊〉 due time, it may increase, in wisdom, statu●● 〈◊〉 favour, with God and man. Make it partaker, of the sacred Seal of holy Baptism; that it may be borne anew; by the power of the Spirit, and lead a godly, and a sanctified life, in this world, and afterwards, be made heir of everlasting life.  
Extend thy goodness in like manner, unto the mother of this Babe, that she may have strength, and means, to bring it up, to thy glory; and may use all such good endeavours, as do become, a careful, and natural Mother to perform. Give grace, to all this assembly, here present; and make us thankful unto thee, not only for this thy mercy, and goodness, But also, for our creation, preservation, and all other thy good gifts, which thou hast bestowed upon us; And so guide us, by thy holy Spirit, that we continually lauding thy holy name, may walk in sobriety, and holiness of life, before thee, from this time forth, and evermore,  
Amen.   

6. A Prayer to be said, After a safe return home.  
I Thank thee, most merciful God, that it hath pleased thee, so lovingly to protect me, from all dangers, both of Soul, and Body, which the miseries of this wretched world do minister; giving me good success in my businesses; and a prosperous and happy return, from this my journey, to mine own home, where, I may safely recreate and rest my weary members. I acknowledge it, to be thine only goodness, unspeakable love, and mere mercy, that I have escaped them, and that I am not able sufficiently to praise and thank thee, for this thy great favour. But, sweet Lord, I 〈◊〉 〈◊〉 ●●ee to be pleased, to accept such humble 〈◊〉 〈◊〉 ●ur, glory, and deserved renown, as my weak●● 〈◊〉 yield; And give me power, and ●blenesse, to pr●●se thee, as of right I aught, through jesus Christ, our Lord.  
Amen.   

7. A Thanksgiving to God, After Victory.  
GReat art thou, o Lord, and marvelous worthy to be praised; Thou, even thou only, art known to be the God of refuge, unto thy people; For thou hast instructed our hands to war, and taught our fingers to fight, in this day of Battle, when our Enemies came against us, in great multitudes, and with strong munition, ready to have devoured us, hadst not thou, o God, fought for us, and delivered them into our hands; For, as with an East wind, thou brakest the Ships of Tharshish, even so were they destroyed; As thou art the Lord of Hosts, mighty in Batta●le, so art thou, the God of victory, terrible to thine enemies, and favourable to thy people whom thou wilt save, to give them dominion over them. Let the Nations rage never so furiously, and let the whole earth be moved, yet will we not fear, because o●r trust is in our God, a very present help in all troubles, who will never fail to defend us, from all dangers of enemies whatsoever. Though they be assembled together by thousands, and should be gathered in multitudes, like the Sa●● of the Sea▪ yet should they be as the Kings of Canaan, in Tanaach, by the River of Megiddo, which received no gain of money. For, our hearts are fixed in thee, o God, because of thy word, by which we are assured of thy help, and great deliverance. For all thine enemies, and such: as have ill will to Zion, shall utterly perish, and be destroyed for ever: but they that lou● 〈◊〉 ●●all be as the sun, when he riseth in his might, y●● 〈◊〉 〈◊〉 more & more, in thy favour. Wherefore, 〈◊〉 〈◊〉 of thanksgiving into our mouths, o Lord, that we (whom thou hast made conquerors over our enemies this day, and have seen thy working in it,) may acknowledge thy goodness, & especial favour towards us, therein not for our worthiness, but for thy mercy sake; and so, give thee only the praise, and glory. For, we confess, that if the Arm of Flesh, might have prevailed, we had all fallen by the edge of the sword, and been as a prey unto their Teeth; But thou, o Lord, didst vouchsafe us, both courage & protection, in the Battle; and by the only strength of thy Arm, have we gotten ourselves the victory; For the which, as we now, from the bottom of our hearts, do yield thee praise, & thanks, showing ourselves joyous in thee, the sole & mighty strength of our deliverance and conquest; so do we, most humbly pray thee, to grant us thy favour, for a special grace of thy spirit, to be moved thereby, the more reverently, always hereafter to adore, and worship thy name, even, for the Majesty thereof, which is wonderful, in all the world. Lord, I beseech thee, accept this our prayer, and make us at all times, truly thankful for all thy benefits, spiritual, and temporal, in Christ jesus, our Redeemer, and Saviour.  
Amen.   

8. A General thanksgiving to God, for all his Benefits, to Man.  
ALl Laud, Praise, and eternal thanks, be given to thee, o Father, Son, and holy Ghost, three distinct persons, in the Trinity, but in true essence of Deity, wholly united, into an holy, and reverend Godhead, one only God, of equal power, and Majesty, fromm all 〈◊〉. To thee, do I tender, all humble and hearty th● 〈◊〉 all thy loving, and unspeakable kindnesses, 〈◊〉 ●●rably powered out upon man. And, to begin with ou● Creation, how greatly are we bound, to be thankful to thee, for thinking upon us, even then, when we were nothing? For, we acknowledge, that there was a time, in which we had no being at all upon earth. How did it then, please thee, to frame, and fashion us, out of the slime, and dust of the earth, to give us thereby, a being, and motion, through a right, and truly proportionated composition, of all the members, and senses, compacted in a Body, aptly fitted to the same, and, not only so, (which benefit of bodily being, & Motion, thou hast conferred also, upon other thy Creatures, whom thou hast subjecteth to man,) but also, for a greater manifestation of thy love unto man, and by him, in some sort, to represent the glory of thy Majesty, here on earth; thou didst created him, in thy 
a Gene. 1. ver. 26.  Image, according to thine own likeness, which was, in righteousness, and true holiness; giving him thereby, 
(b) Ephe. 4. ver. 24.  all perfection, even wisdom, Truth, innocency, power, etc. so as now, thou didst not only give him a body, with a most stately and eminent shape, far surpassing all other creatures, which was wonderful and gracious; but didst in like manner, more wonderfully infuse into him, a reasonable soul, by it, making him equal to thy Angels in heaven. All this hast thou done to man, when as then he could not merit thy goodness, (because he was not at all;) neither in the outward shape of his body, for the parts thereof, nor in the inward form of his soul, for the powers and faculties, with which thou hast blessed it. And hast thou not continued thy goodness ever since towards man? Yes Lord; It is confessed, that as thine eyes did see him, when he was without 
c Psal. 139 ver. 16.  form, & didst fashion him beneath in the earth, even covered in his mother's womb; So thou, the very same thyself, who hast created him, and none else; hast preserved him in this corporal existence and being, which thou hast given him; causing the Heaven, the earth, the Sea, the Stars, Fishes, Birds of the Air, Plants, Trees, Fruits, and what else may be accommodated for the use of man, to attend and wait upon his bodily preservation, so far forth, as thou, after the rule of thy general and particular providence, hast appointed out their service, for man's good and thy glory; that man seeiug in them, thy thy wonderful 
d Rom. 20.  power & wisdom, might by them also, be brought to the knowledge of thee; and love of thy most glorious name.  
Neither had this thy Image and similitude, conferred upon man in his creation, been available to him, (It being obliterated, and in a manner clean extinguished, through the pollution of sin, occasioned by the fall of Adam,) had not the last Adam, renewed and revived the same; being made a 
e 1. Cor. 15 ver. 22.  quickening spieven the spirit of life from heaven; descending from thence, out of thy bosom, to redeem man from the curse of sin, into which he was fallen. For which benefit of our Redemption, manifesting thy incomprehensible goodness, and surpassing measure of unspeakable mercies extended towards man, thus lost, & utterly forlorn. I do worthily give thee thanks; As also, for that thy most ardent, and singular love, with which thou didst redeem me, coming down into the earth, that I might go up into heaven; made man, that I might become a God; Suffering most bitter death, that I might live by thee, a most blessed life. O Lord, for this thy incomprehensible love, I confess, in the heart, all manner of thanksgiving; But, how can my thoughts which are sinful, comprehend the worthiness of so divine a benefit? Do thou o Lord, open my lips, that my mouth may pronounce and show forth the praise thereof. For, in that thou madest me at the first of nothing, I would own thee more than half myself, ●f I had more to pay for the same. For, to be brought forth unto this mortal life, had e'en to no purpose, unless to be redeemed by thee, had much more been available unto a life eternal. Thus, thou hast then created me; thus hast thou redeemed me; yet it is thy grace, that I see further into thy goodness; For even from my conception, & time of my birth, how hast thou preserved me? For thou didst close my flesh & bones in my mother's womb, and being not prevented by an untimely death, thou didst 'cause me to see the light of this world, & to be made a member of thy Church, by Baptism; A great argument of thy love, and much thanks worthy.  
Again, what is it to be borne, not among Infidels, and Idolaters, who worship stocks and stones; not among hereticues, who blaspheme thy name, and prophanate thy holy Sacraments? but among true Christians, who are thy Church, and do worship to thy Majesty, in a sincere and sanctified faith.  
I know not how to proceed in the commemoration of the benefits which redound unto man, out of his Creation, Redemption, and Preservation, thorough thy divine providence; O my God, my Creator, my Redeemer, my only Protector, and bountiful Saviour.  
Thoughts fail me, to conceive thanks; words are wanting to express the same. I say with thy 
f Lam. 3. ver. 22.  Prophet, It is thy mercies that we are not consumed, because thy compassions fail not. I say then, in that thou didst created, redeem and preserve me, therein did thy undeserved goodness greatly appear; For, it is much, of nothing, first to be made the son of man; and then of a sinful man, & thine enemy, to be freed of all guilt, and to be made the son of God; For this is a benefit of great glory that ariseth unto me, from out the merit of Redemption, by thy son Christ. And here, o good God, 
(g) 1. Pet. 1. ver. 2.  though I be ignorant how to praise thee, with a song of thankfulness; yet do I thank thee for my free election, according to thy foreknowledge, through obedience, and sprinkling of the blood of jesus Christ, whereby thou hast effectually called me unto sanctification of the spirit; inasmuch as thou hast 
h Ephe. 1. ver. 4.  chosen me in him, before the foundation of the world, to be holy and without blame, to the praise of the glory of his grace, in which I beseech thee, continued, guide, & direct my soul always, that I may in him through faith be accepted of thee for ever. For all other thy benefits, of grace, favour, and mercy, depending thereon; I do also thank thee; namely, that thou hast admitted me into the communion and fellowship of thy Saints, by the Sacrament of Baptism, and since, hast brought me up, in the knowledge of thy true Catholic Faith, making me thereby, a true Christian, partaker of thy heavenly Supper, in it, feeding & nourishing my soul, with that most precious food, of thy body & blood, unto everlasting life.  
It is thou only, who by these thy two Sacraments, of Baptism, and of thy Supper (infusing into my soul the graces of thy holy spirit); hast regenerated me into the life of grace; And it is thou only, who also dost conserve, maintain and strengthen the same grace, which thou hast given me by them. What good purposes soever I have entertained in my mind, What godly motions soever I have felt; What willingness to do thy will, after the rule of thy commandments, it it is merely thy benefit, even the goodness of thy bounteous gravity.  
For no man can say, that jesus is the Lord, but by the holy 
i 1. Cor. 12. ver. 3.  Ghost; much less do any good work, without the grace of the said spirit; preventing, following, attending, a●ding & assisting him in the same ●orke.  
And here I must not forget, my daily & continual thanks unto thee, ● God, my Lord, my Redeemer, and only comforter; (though I am ● very unworthy thanks giver) for that th●● dost daily & continually vouchsafe to speak unto me, in thy will, unto holiness & sanctie of life; such is thy fatherly care, to preserve in me, that thy Image and likeness; after which thou didst first created man; This o Lord, is an exceeding great blessing. For by preaching of thy Gospel, (it being the lively food of our souls,) are we nourished unto life eternal.  
O Lord our Saviour, make me and all thy children, truly thankful unto thee for it; That our England, may never feel that spiritual famine, of hearing this thy 
k Amos 8 ver. 11.  word; which thou didst sometimes threaten, by the mouth of thy Prophet Amos, to sand into the Land of jewrie.  
Also, to come unto the temporal blessings (for without them, this corruptible airy breath, which we daily draw, could not otherwise continued life, in this earthy, Tabernacle of dust and clay,) I do thy powerful Majesty like immortal thanks, for that, out of the bounty of thy divine providence, thou hast from my Childhood, even to this present day, sustained and relieved me, giving thy daily bread, that is, all things necessary for common life, as food, and Raiment, and whatsoever else, may be asked of thee, and thou thinkest meet, in thy good time, to minister to the use of Man. For, thou 
l Ps. 145. ver. 16.  openest thine hand, and fillest all things living, of thy good pleasure; Yea, the Fowls 
m Matt. 6. ver. 26.  of the Heaven, even the very young 
n Ps. 147. ver. 9  Ravens, that cry unto thee▪ and all beasts, doth he feed; because, otherwise, but from thee, they cannot be relieved; And therefore, the eyes of all, wait 
o Ps. 145. ver. 15.  upon thee, to receive their meat, and nourishment, in due season, as thou hast appointed. By which, we learn, to depend wholly on th● 〈◊〉 ●●structed thereunto, from the mout●●●● thy Chri●t, ●●●ling us, to 
p Math. 7. ver. 7.  Ask, to Seek, and to knock. Forasmuch then, o good God, as we have nothing, but fro● thee, and that, it is to be obtained, by ask▪ seeking▪ and knocking; Grant, that I praying at all times, according to thy will, in the name of thy Son Christ, may believe, 
q Ma●. 1▪ ● ver. 24.  that I shall obtain, what I so pray for; as thou hast promised; so as, my prayer, grounded upon true Faith, may come before thee, and my faith secured, by thy word of promise, may accordingly be rewarded; as it is written, 
r john. 14. ver. 14.  If ye ask any thing in my name, that will I do. And here, I most humbly beseech, thee that at no time, I either presume, in the strength of faith, to ask, whatsoever seemeth good in mine own fancy, or, not obtaining presently what I ●ra●e, be thereby led into desperation, and so become distrustful of thy providence; or through too much caring for the 
s Matth. 6. ver. 34.  Morrow, contrary to thy word, to increase the present grief, by a carefulness, how to provide for the life▪ in time to come, which is uncertain, of any time, to come. But because thou art not only, a bountiful Father, ministering thy daily bread, satisfying all, that call upon thee, with the 
t Psal. 147. ver. 14.  fat of wheat; but also, a mighty, and powerful God, protecting, and defending, from dangers: I do most humbly acknowledge the same, in myself, and accordingly, give thee thanks, for that, from my infancy, and childhood, even to this present time, thou hast delivered me, from many, and great dangers, of both Body, and Soul, into which, I had otherwise been plagued; and that, without any help, of mine own wisdom, or policy, which I confess, is very weak, either to foresee, prevent, or withstand, the lest assault of man, and the Devil, without thy assistance. And this hast thou done, for me, most worthy, for my great unworthiness, to have been utterly cast off and forsaken of thee for ever. What may I say the●●ut that thou art my strength, and song, for thou ●●st been my 
v Psal. 118. ver. 14.  deliverance, and hast helped me▪ when my enemies thrusted sore at me that I might fall. For, in the multitude of the thoughts of my heart, when I was in great trouble, and distressed, thy comforts, 
w Psal. 94. ver. 19  have rejoiced my Soul; For, I ever found, thy present help. Many more are thy benefits, and good graces, which thou hast bestowed upon man; and which I cannot in particular recite; as being some of them hid, and unknown, unto me. For which notwithstanding, I give thee thanks, and so much the greater, by how much the more apparently, hath been manifested in them, the greatness, of thy fatherly provident care, over me. For, how many times, hast thou been pleased, to 'cause thy vigilant, and attendant Eye, to be, as a Night watch unto me, for my security, against many thousand dangers, which must needs otherwise, have assailed, and surprised me in my sleep. It is thou only, that causest man, whether waking, or sleeping, to devil in safety, under the shadow of thy wings, 
x Psal. 91. ver. 45. 6.  so as, he shall not be afraid, of the fear of the night; nor, of the Arrows, that fly by day; nor, of the pestilence, that walketh in the darkness; nor, of the plague, that destroyeth at noon day. I do therefore, give thanks for them, and in them all, do I bless thy name; for, I have ●id thy promises in my heart. 
* Psal. 119. ver. 11. 15.  'Cause me always, to meditate in thy precepts; and to delight, in the way of thy Testimonies; that, my 
y Psal. 71. ver. 23.  Lips may rejoice, when I sing unto thee; And my Soul, which thou hast delivered; because there is no praising thee, but from the Heart, by which, thou art truly to be glorified. And, forasmuch as we are commanded to make intercessions, and to give thanks, for all men, 
z 1. Tim. 2. ver. 1.  of what degree soever; I do here also, yield thee, (o gracious good Lord,) most humble, and hearty thanks, for that thy great, and singular bo●●tie, which tho●, of thy goodness merely, hast particularized, 〈◊〉 thy infinite benefits, unto all men; For, thou art said, to be the Lord, 
a Psal. 145. ver. 9  good to all. But especially, am I thankful to thee, for thy gracious kindnesses, extended towards thy children, whose 
b Psal. 142. ver▪ ●  hope and portion thou art, in the land of the living; For thou the Lord, lovest the Righteous, 
c Psal. 146. ver 8.  not only, by giving 
d Psal. ●3●. v●r. 25.  food, which thou dost to all flesh; and feeding the hungry; Relieving from oppression; losing out of prison; giving sight to the blind; keeping, and defending strangers; relieving, and comforting, the fatherless, and widow; helping them to right, that suffer wrong, being otherwise destitute, of all▪ worlsucco 〈◊〉 which are thy benefits, common to thy children, with all men; Yea, with such, as do not call upon thy name; and so, are arguments, of thy general (e) providence, over all; by which, thy power is manifested, to the sons of men; and thy mercies known, to be over all thy works. I say, not only, for thy fatherly preserving care, thus generally provident, art thou to be blessed, in thy children; but, in a more peculiar sort, do I extol thy name with praise, and thanksgiving, for them. (For these be they, whom thou dost always, as tenderly preserve, as the apple of thine Eye;) These, when they fall into sin, by infirmity, thou vouchsafest, to call to repentance, by thy mercy, seeking them, as if it greatly concerned thee, to find them; Yea, sometimes also, when they fly from thy face, as if it were nothing to them, to lose thee; Thus many times, doth thy grace strive with their wilfulness, that in working their amendment; This in refusing to be retained thereby, as it were, kicking against the prick; But thou ceasest not, to sound in their Ears, thy mercy; and to knock at the door of their Hearts, to be let in, till thou hast reclaimed 〈◊〉 〈◊〉 from their lewd ways, and set their foot 〈◊〉 〈◊〉 right path, to their salvation. O, great i● 〈◊〉, to forgive sins; and great is the might 〈◊〉 thy powerful majesty; of Sinners, to make iust●●●● righteous; for besides thee, none can do it. And see, how many and excellent are the benefits, that redound to thy children, out of this one thing; From hence is, full remission of Sins; Reconciliation, by the blood of Christ; Charity; All the gifts of the holy Ghost. Now, is that Sinner, made of an enemy, thy friend; of a Slave to the Devil, thy Son, and heir of immortality, with thee, in thy kingdom; Now, the Consciences of thy children, tells them, that they are partakers, of thy grace of justification; for which, they do acknowledge themselves, debtor unto thee, of all praise, and thanksgiving, for evermore. Be thou therefore blessed, o most bountiful Lord, and giver of all good, even of thine own self, unto thy children; Yea, and though thou dost sometime visit them, with affliction, Hunger, Imprisonment, and such like, for their trial, yet, thy fatherly love, and tender pity, is continually attending upon them, blessing those thy chastisements so, as to them, they appear nothing else, but evident tokens, and indulgent signs, of thy great love; For, though they walk in the midst of trouble, yet dost thou 
f Ps. 138 ver. 7.  revive them, and by stretching forth thy right hand, thou dost save them, because thou sendest them, no other temptation, than such as thou dost enable them to bear; till thou sendest them, an issue also, out of all; and a safe deliverance. These are they, whom the Prophet David called, the Blessed; because, by 
g Ps. 94. ver. 12. 13.  chastising them, thou didst teach them in thy law; that thou mayest give them rest, from the 〈◊〉 of evil, whiles the pit is digged, for the 〈◊〉 〈◊〉 surely thou o Lord, wilt not 
h Ps. 94. ver. 14.  〈◊〉 〈◊〉 〈◊〉 neither forsake thine inheritance 〈◊〉 〈◊〉 〈◊〉 in them, for ever; 〈◊〉 〈◊〉 〈◊〉 now, o Lord, h● 〈◊〉 〈◊〉 〈◊〉 of praise, and thanksgive 〈◊〉 〈◊〉 〈◊〉 gracious works of thy 〈◊〉 〈◊〉 〈◊〉 out, into the mention of thy great goodn●●●● and sing aloud, of thy 
i 〈◊〉 〈◊〉  righteousness, in a true knowledgement, of my weakness, which is not able, to comprehend thy greatness, and mighty power? I say with David, What is man that thou visitest him? or the Son of man, that thou shouldest so mercifully regard him? For, what could he deserve, to be thought upon by thee, in his Election, before the world was made; in his Creation, after it was made? In his Redemption, by the blood of thy Son Christ? In his Sanctification, by the holy Ghost? In his vocation, Regeneration, preservation, from the annoyance of Sin, and the dangers of the world? The daily feeding, and nourishing us, thy children, with the fat of Bread, and plenty, in that measure, as thy heavenly wisdom saw convenient for us, in the way of godliness? When I call these thy kindnesses to mind, I am marvelously astonished in the consideration of them, and my very thoughts fail me; Yet do I humbly pray thee, that I may ever think of them, that at no time, I be an unworthy receiver; but may always give 
l Ps. 34. ver. 1.  thanks unto thee, and have thy praise in my mouth continually. Grant, o my God, and my Lord, even for thy name's sake, that this my prayer of thanksgiving, may be accepted of thee, as a morning and evening sacrifice, wherein thou wilt be pleased, for ever, and ever, who art the ever living God, world without end.  
Amen.     

An Index, or Table directory, for the Contents of the first Book of this Volume: and first for those in the Preface to the said first Book, distinguished by Sections 60.  

Section. 1. OF the Excellency of Man's Nature, about all 〈◊〉 〈◊〉 Page. 1  
2. Of 〈◊〉 〈◊〉 〈◊〉, etc. 2  
3. Of 〈◊〉 〈◊〉 〈◊〉 ●nto the will 〈◊〉 4  
4 Of Prayer to be 〈◊〉 Christ his 〈◊〉. 5  
5 Invocation of Saints, derogative 〈◊〉 〈◊〉 Christian Faith. 6  
6 Adoration of Saints, of like nature, and blasphemous. 7  
7 Of preparing the Mind unto Prayer, etc. 7  
8 Of Necessity for Spiritual graces. 8  
9 Of Necessity for Corporal benefits. 9  
10 Of Comeliness in Praying unto God, etc. 9  
11 Of Comeliness in Praying, etc. 10  
12 Of appropriating our Prayers, to the Nature and Quality of that we pray for, etc. 11  
13 Of the sundry Names and Appellations of Prayer. 11  
14 Of reducing these sundry Names of Prayer, unto two only. 12  
15 Outward Gesture to be conjoined with the Mouths utterance, etc. 13  
16 Outward gesture (as before) to be used, etc. 14  
17 A Transition to a Treatise of, etc. 15  
18 The effects of such Prayers argued by testimonies of Scripture. 16  
19 Argued by Examples out of the Scripture in the old Testament. 16  
20 An Objection against Moses Prayer, etc. 18  
21 The Allegation of Examples, etc. 19  
22 josua heard, for the standing of the Sun, etc. 20  
23 Eliah restored the Widow of Sereptas son to life. 21  
24 Eliah his Example in this case is not for imitation. 22  
25 How to 〈◊〉 imitation of Man, etc. 24  
26 Herein, 〈◊〉 all other 〈◊〉, Faith in Christ, etc. 25  
27 So 〈…〉 apsie, etc. 25  
28 A 〈…〉 this Miracle, etc. 26  
29 〈…〉 Pitcher of 〈◊〉 etc. 26  
30 The exterior Gesture of these Prophets and Apostles, etc. 27  
31 The imitation of these, and such like, etc. 28  
32 Miracles wrought by the Apostles through Faith. 29  
33 Peter, and Stephen, & Paul, work Miracles, etc. 30  
34 The End, for which Miracles are done, etc. 31  
35 The Faith of the godly, is by these examples, etc. 32  
36 Works of Miracles, being works of powerful Faith in Christ, etc. 33  
37 Nabuchadnezzar, and Darius, and Cyrus, great Potentates, caused of God, etc. 34  
38 Obstacles and Impediments, etc. 35  
39 The good pleasure of God, is only to be attended upon, etc. 36  
40 Causes, for the not answering our demands as we expect, alleged, etc. 37  
41 All Prayers, of what nature soever, etc. 37  
42 Contrariwise all Prayers, consisting, etc. 39  
43 God only, & none other to be prayed unto, etc. 40  
44 Yea, if we know that Gods will etc. 40  
45 Murmuring against God's Chastisements, etc. 41  
46 The ungodly, and the Godly are of a different sense etc. 42  
47 It standeth with a Christian duty to pray, etc. 43  
48 Enemies to be prayed, & not to be prayed for, etc. 44  
49 To pray for deliverance out of Troubles, etc. 45  
50 Prayer to be commonly celebrated, etc. 46  
51 Material Churches fitly appointed, for common places of Prayer, etc. 46  
52 Prayer, not of 〈◊〉 tide to 〈◊〉 place, etc. 4●  
53 Every true 〈…〉 Temple of God, etc. 48  
54 The place 〈…〉 etc. 49  
55 Daniel, a special 〈…〉 ple of 〈…〉 in a Chamber, etc. 50  
56 What is meant by Praying in a Chamber etc. 51  
57 It is a jewish hypocritical conceit; and condemned of jeremy, to 〈◊〉 etc. 52  
58 The Pharizes, and the Publicans manner of Praying, etc. 53  
59 Pharisaical praying, etc. 54  
60 True Devotion of the Heart fit for the Chamber, etc. 55   

Preparatives 3. Instructing unto Devotion before Prayer  
1 TO reekon with our Consciences. 57  
2 To consider the Majesty, and gratnesse of that Lord, etc. 58  
3 To bethink us seriously of the things which we aim at in our Prayer. 58   

The Natures, Virtue, and qualities, of Prayer.  
Prayer. 1 FOrmed and fashioned of Charity. Page. 60 
Nature. Virtue. Quality.   
2 Causeth the Soul to ascend, etc. 61  
3 Feedeth both young and old Spiritually unto Christ. 62   
Places of Scripture for Prayer. 63.  

Testimonies of 〈◊〉 Fathers of the Church, 〈…〉 of prayer.  
Testimonies. 1 SAint 〈…〉 Page. 64  
2 〈…〉 64  
3 Saint 〈…〉 65  
4 Sain● 〈…〉 65   

Impediments withdrawing our Minds from true Devotion. 7.  
Impediments. 1 Our Sins. Page. 67  
2 Compunction, and sting of Conscience. 68  
3 Delight, and Content in sensual Consolation. 69  
4 Overmuch ●aring for worldly things. 69  
5 Wearying both Body and Mind, the one with daily labours, the other with continual Study. 70  
6 Curiosity. 71  
7 Deliciousness of Diet, and Banqueting. 73   

The Remedy for the said 7. Impediments.  
Remedies. 1 NOt to obey Sin, etc. Page. 67  
2 Godly sorrow unto Repentance. 68  
3 The Souls only comfort in God. 69  
4 To cast our Care upon God only. 70  
5 A discrete and moderate using of both the Body and Mind in the vacancy of Time. 71  
6 Sobriety in Matters of Knowledge, and in all outward things. 72  
7 Fasting and Temperan●●▪ 75   
The 〈…〉  

Helps 〈…〉  
Helps for Devotion. 1 AN earnest and unfeigned love to seek after heavenly 〈◊〉. Page. 78  
2 A Resolution for diligent persevering in the same. 80  
3 A watchful Guard of the Heart and Soul. 81  
4 A heedful guarding of the Senses. 86  
5 A continual Remembrance of God. 90  
6 A continual practise of godly exercises. 93   

Meditations Morning.  
Meditations. 1 The Preface to them. Page. 103  
FOr the Morning. 105  
Admonitions thereto belonging. 106  
1 At the first appearance of the daylight. 107  
2 At your rising out of your Bed. 107  
3 At your appareling. 107  
4 At your going abroad. 107  
5 At your going about any Business. 108  
6 A prayer of Thanksgiving, etc. 109   

Meditations Evening.  
Meditations. For the 〈…〉 Page. 110  
Evening 〈…〉  
Admonitions 〈…〉  
Prayer for 〈…〉 112   

A 〈…〉 114  
A 〈…〉 holy Communion, and hath 〈…〉 120  
Considerations▪ 〈…〉  
1 The Spiritual 〈…〉 of greater esteem, than the Mater●●●●. 120  
2 The purer our Preparation is, the greater the Grace to be received. 121   

The degrees to this belonging. 4.  
1 A true Cognition of our State, by 1. Nature, and 2. Grace. 122  
2 An unspotted Faith. 122  
3 A true Repentance for sin. 122  
4 A Reconciliation of ourselves with our Neighbours, etc. 122   

A Sacramental comparing of 1. Things. 2. Actions.  
Things. 2 Things in the Sacrament, sensible and Spiritual. Actions. Page. 125  
2 Actions also sensible, and Spiritual. 126   

Actions Sensible of the Minister. 4.  
1 The taking into his 〈…〉 Signs. 126  
2 The 〈…〉 126  
3 The breaking 〈…〉 126  
4 The giving 〈…〉 126   

1 The taking 〈…〉 126  
The eating the 〈…〉 126   

Action's 〈…〉.  
1 Sealing and Signing Christ, etc. 126  
2 Sending him down, etc. 126  
3 subjecting him, etc. 126  
4 Offering him, etc. 126   
Actions Spiritual of the Receiver, 2.  

Actions. 1 Apprehending Christ by Faith. 127  
2 Applying him to himself. 127  
Motives. Page.  
Exhortative Motives unto Christian Instructions, for the Lords Supper. 128  
A Confession of our unworthiness, etc. 133  
A Prayer Consolatory, etc. 137  
dogmatical Instructions upon the Lord's Supper. 150  
Animadversions upon the said Instructions. 154  
An Exposition upon the words of Christ in Saint john's Gospel. 6. 51. etc. 164   

〈…〉.  
1 〈…〉 171  
2 〈…〉 172  
3 〈…〉 172  
4 〈…〉 173  
〈…〉 frail Nature 〈…〉    

The Index, or Table contained in the Second Book of the Prayers of this Volume, digested into four Heads, as followeth in their several places.  

〈…〉 Page. 1  
4  
Prayers of a 〈…〉 4  
A necessary, 〈…〉 God his ho● 5   

1. Prayers 〈…〉, of a 〈…〉.  
Prayers Petitory. 1 A Prayer to the Trinity, etc. Page. 7  
2 A A Prayer for the obtaining of Faith, etc. 8  
3 A Prayer for Sobriety, etc. 9  
4 A Prayer for true Chastity. 10  
5 A Prayer for Spiritual joy. ●0  
6 A Prayer for Grace, Wisdom, etc. 11  
7 A Prayer for a good purpose, etc. 13  
8 A Prayer before the Catechizing, etc. 15  
9 A Prayer after the Catechizing. 19  
10 A Prayer before the hearing of God's Word Preached. 21  
11 A Prayer after the hearing etc. 22  
12 A Prayer for th● Sabaoth day Morning. 23  
13 A Prayer for the Sabaoth day Evening. 24   

Prayers supplicatory, and Deprecatory. 34.  
Prayers Supplicatory. 1 A Prayer of the acknowledgement of our unworthiness, etc. Page. 26  
2 A Prayer for remi●●●on of sin. 27  
3 A Prayer 〈…〉 Conscience. 27  
4 A 〈…〉 ingratitude etc. 28  
5 A 〈…〉 the Devil, etc. 41  
6 A 〈…〉 41  
7 A 〈…〉 undertakes a 〈…〉 42  
8 A 〈…〉 44  
9 A 〈…〉 44  
10 A Prayer 〈…〉 45  
11 A Prayer in the 〈◊〉 for Scholars, etc. 46  
12 A Prayer in the Evening, after Schooling. 48  
13 A Prayer general, for any Student, etc. 49  
14 A Prayer at the entrance into the Church. 52  
15 A Prayer for the fruits of the earth. 52  
16 A Prayer in ti●● of common H●st●●tie. 53  
17 A Prayer of a General. 54  
18 A Prayer of a Soldier. 58  
19 A Prayer of Humiliation. 59  
20 A Prayer in tempest●ous weather. 64  
21 A Prayer of an Admiral. 64  
22 A Prayer against our Enemies. 67  
23 A Prayer to be defended from our Enemies. 67  
24 A Prayer against Desperation. 68  
25 A Confession of Faith. 71  
26 A Prayer to be said at a man's departure. 72  
27 A Prayer at the burial of any, etc. 73  
28 A Prayer of Widows. 76  
29 A Prayer of Orphans, etc. 77  
30 A prayer of men Seruant●. 78  
31 A prayer of maid Servants. 79  
32 A praer of Teachers. 80  
33 A prayer of one that is afflicted in Conscience for sin. 82  
●4 A prayer, for the cause of 〈◊〉 etc. 103   

Prayers Interc●●● 〈…〉 ●8.  
Prayers 〈…〉 1 A Prayer 〈…〉 Page. 84  
2 A pray●● 〈…〉 85  
3 A prayer 〈…〉 88  
4 A prayer for th● 〈…〉 89  
5 A prayer for 〈…〉 Palatine, and the Lady 〈…〉 92  
6 A prayer for the 〈…〉 93  
7 A prayer for the ●igh Court o● Parliament. 94  
8 A prayer of the Church, etc. 95  
9 A prayer for our brethren that are in adversity. 96  
10 A prayer for the right Honourable the Lord Ma●or, etc. 97  
11 A prayer for the Couns●ll of 〈◊〉 116  
12 A prayer ●or S●a-sating m●n. 11●  
13 A prayer for the honourable state of Matrimony. ●22  
14 A prayer for friends, and Benefactors. 125  
15 A prayer to be said a● all times, for the▪ etc. 126  
16 A prayer for our brethren Excommunicated. 127  
17 A prayer for ou● brother, truly repentant, doing Pe●an●e, etc. 12●  
18 A prayer of a Midwife, for a woman in travail. 130  
19 A prayer of Children, for Parents. 131  
20 A brief Prayer of a Child for his Parents. 133  
21 A prayer of a Child, for his Parents. 133  
22 A prayer for Children. 134  
23 Another prayer for Children. 135  
24 A prayer for such as come to visit a sick person 137  
25 A prayer in time of Sickness. 137  
26 A prayer for Prisoners etc. 139  
27 A prayer 〈…〉 to be said, when thou goest out 〈…〉 v●siting them. 140  
28 A 〈…〉 Counsel of State, 〈…〉 142   

〈…〉 ●sgi●ing  
〈…〉 1 〈…〉 ●o God, etc. Page. 144  
2 〈…〉 of the Sacra 〈…〉 146  
3 A 〈…〉 ●he restoring of our 〈…〉 147  
4 The 〈…〉 the deliverance. 148  
5 A prayer to be said after a safe Return home. 149  
6 A Thanksgiving to God after Victory. 149  
7 A Genial thanksgiving to God for all his Benefits to Man. 151   
FINIS.