THE Father's Legacy: OR BURTONS' COLLECTIONS. Containing Many excellent Instructions for Age, and Youth, showing them how to live godly in this life, and to attain everlasting happiness in the life to come. First written for the Instruction of his only Son, and now set forth for the benefit of others. By EDW: BURTON.  PROV. 7. 12. 
My Son keep my words, and lay up my Commandments with thee.— And my Law as the apple of thine eye.  
LONDON, Printed by John Clowes, for Matthew Walbancke at Gray's Inn Gate. 1649.   

The Father's Directions to his Son.  
MY Son I have thought good to direct those my poor labours unto thee; with a charge, that thou do imprint them in thy memory, and God give thee grace to make good use of them.  
Thy careful and loving Father. E. B.  A wise Son will obey the instruction of his Father: but a scorner will hear no rebuke. Prov. 13.1.  

To the Reader,  
COurteous Reader, having gathered together, out of many learned, and worthy Writers, into this little Book, for my own comforts sake; certain Sentences, Instructions, Meditations, and Resolutions. So to have them ready whereinto I might look at my pleasure, and behold such things, as m● heart desires, for the refreshing o● my mind. Which being seen by som● of my friends, they have earnestly persuaded me to put them in Print: whic● request I was very unwilling to do to trouble the Press with such an i● garnished dish; but since they have s● fare prevailed with me, I do entreat them, whosoever shall read it: First that they be not moved with indignanation at that which I have done, because it was not my mind, it shoul● have come to public view: bu● that they will pardon the imperfection, and plainness of it: considering, that I am no professed Scholar but a plain Country man. Therefore, if the sense in any place, appear either not sound, or not clear enough, my desire is to have a godly Corrector of the same; Telling him withal, that what faults he shall esp●e, it hath escaped from me not of purpose, but rather for that I was not heedy enough in marking what I writ. And so I commend those my poor labours to the blessing of God, and thyself to his most gracious, and all-sufficient protection.  
Thine in the Lord, E. B. From Stanton in Derbishire, near to Burton upon Trent, June 16. 1648.   

To his deserving friend Mr. EDWURD BURTON, Author of these Collections.  
SIr, when I read your Book,  
I think I see,  
Of all learned Writers, an Epitome;  
You have robbed no garden, but your well-spent hours,  
Hath made a Poesy of their choicest flowers,  
Which with the greater lustre to adorn,  
Here's some things of your own Minerva borne,  
All well composed, all in due order set,  
Resembling a well-furnished Cabinet,  
Whose high prized Jewels fetched from every part,  
Are placed in ranks by dainty hand and art  
Here may wild youth (if youth will take the pains  
To read your work) receive no little gains;  
Here's wisdoms Abstract, here your silver age,  
Gives your Son Counsel, wholesome, grave, and sage.  
O happy Son, whose Father both doth give,  
Precepts, and an Example how to live.  
Since every one which ever saw your book  
With an applausive smile doth on it look  
Answer the expectation of your Friends,  
Let the world see you aimed at Public Ends.  
ED. F.   

To my much honoured Friend Master EDWARD BURTON concerning his Collections.  
SIR,  
I Have read over your Collections, and if you be pleased to satisfy the desires of your friends, and to commit them to public view, I think you shall do very well; yea, my opinion is, you ought to do it. This Candle should not be under a bushel, but on a Candlestick. The light of it will be most useful many ways. First, the example will be exceeding good; you (as many others) were by the troubles of this Kingdom taken off from you ordinary employment, but you would not be taken off all employment; and that albeit your years required ease; and your age (at least) an abatement of your labours, yet here is neither, but rather an increase of more diligence and harder labour, and your declining time more flourishing and fruitful, than your youth and best days.  
Then, you pitched on the best employment: what other you might have been fit for, by reason of your former condition, and present age, I do not know; I am confident, if you had been fit for any whatsoever, yet for none more, then for the Work you have performed. Here is wisdom, and this very choice, & in very much variety, and an admirable flowing vein of most sweet and sacred eloquence. Neither is there mixture of any impertinencies, at least, there is not any thing absurd, or that admitteth not a very good construction.  
I will tell you what happened to me in the reading of it, from approbation, I was carried unto admiration; almost to amazement. I see the race is not always unto the swift, and the choicest Jewels, are not seldom hid in closest secrecy. And how often do things fall far short of expectation, but sometimes also, they as fare exceed the same.  
Your Wine is good throughout your whole Feast, but not best in the beginning; your virtue is in the midst, but your midst-is almost all your Book, at least, by many degrees the greatest part of it.  
Sir, go on in your good endeavours, that you may say, as a Reverend old Divine, said to a Physician, persuading to forbear study in his weakness, nay, said he, but I will not, that when my M●ster cometh, he may find me thus doing.  
Your very affectionate Neighbour, ARTHUR RICKARDS.   

The Table.  

TO mortify carnal affections. Pag. 16  
Against vain glory. Pag. 17  
What Company to use. Pag. 19  
Of Obedience. Pag. 20  
Against idle meeting. Pag. 22  
How to come to quietness in mind, and to a godly life. Pag. 24  
What profit cometh by adversity. Pag. 26  
Of the works of Charity. Pag. 29  
That men which offend, must be borne withal sometimes. Pag. 30  
The way to quietness, both temporal and eternal. Pag. 32  
The exercise of a true Christian. Pag. 33  
Of solitariness and silence. Pag. 37  
Of the last judgement, and punishment for sin. Pag. 42  
Of the pains appointed for sinners after this life. Pag. 47  
Of the most honourable and munificent rewards, proposed to all them that truly serve God. Pag. 62  
Of the choice of Religion Pag. 79  
That Divinity doth not cross nature, so much as exceed it. Pag. 87  
Of man's imperfection. Pag. 91  
Of truth and bitterness in jests. Pag. 94  
Of the uncertainty of life. Pag. 98  
Of reward and service. Pag. 101  
That all things have a like progression. Pag. 106  
Of Idleness. Pag. 111  
Of the trial of Faith and Friendship. Pag. 116  
Of Censure. Pag. 121  
Comfortable Sentences for such as are afflicted. Pag. 160  
Comfortable Sentences concerning earthly blessings. Pag. 165  
Meditations and Resolutions. Pag. 171  
A Morning Prayer. Pag. 180  
An Evening Prayer. Pag. 185  
A Prayer for remission of sins. Pag. 188  
A Prayer in time of W●rre. Pag. 192  
A prayer for God's protection of his Church in respect of the present troubles of it. Pag. 195  
A Prayer before Sermon. Pag. 199  
A Prayer before the receiving of the Sacrament. ibid.  
A Prayer after receiving of the Sacrament. Pag. 200  
A Prayer at the hour of Death. Pag. 201    

The Father's Legacy, OR, Burtons' Collections.  
My Son,  
FIrst honour God, than thy Prince, thy Parents, and thy Elders; be true and just, and see thou never grudge to clear the cause of the oppressed Innocent; for one day, God shall also be thy judge.  
If gold, or bribes do corrupt thy Conscience, if fear, or favour, do sway thee in thy Judgement, if thou respect the difference of Persons, be sure that God will in the end repay thee for it.  
Begin thy day's work, when the day gins; first blessing Gods thrice blessed name, & then at the Evening when thy labour is ended, praise him again, so bring the year about.  
Say not thou, my hand hath brought this work to an end, nor this my virtue hath attained, rather say thus; This hath God w●●●●ht by me, for God is the Author of that little good we do.  
The world is like unto a ●ound City, where ●ach ma● may be rightly said to be a Citizen; as well the ●ude Barbarian, as the Greek; as well the meanest, as the mightiest States.  
In this fair Cities goodly Walls, God planted man, and placed him as in a Sanctuary, where he himself in a Thousand parts hath plan●ed with lively col●ur● that ●o never c●ange.  
There is no● a corner so small in all this City, wherein God's greatness doth not appear plain, which that we might the bette● view, he hath placed man just in the middle.  
Yet can h● n● where better know the same, then in himself, wherein he may see (as in a glass Earth, Water, Air, and Fire: For all the world his Essence doth enfold.  
Who of himself hath gained perfect knowledge, is not ignorant of any thing that he ought to know; but the best means, whereby it is attained, is oftentimes to go to wisdom's glass.  
That which thou seest of man, is not man, but a prison that keeps him Captive; it is but a Tomb wherein he is interred, it is but a Cradle wherein a while he sleeps.  
This mortal body, where the ravished sense, sees sinnues, flesh, bones, muskles, blood and skin; it is not man, man is of more Excellency, it is the fair Temple where God himself dwelleth.  
Rightly to speak what we call man; it is a beamling of Divinity, it is a dropling of Eternity, it is a moathling hatched of Unity.  
O man, then know thine own original, and learn to scorn the base Cells of earth; sigh thou shalt flourish in Heaven's glistering Hall, and art indeed a Divine Plant by birth.  
Well mayst thou vaunt thee of thy glorious race,  
Not from thy mortal Parents either line:  
But from thy true immortal F●●●●● grace,  
Who by the model of his 〈…〉 thine.  
Eat thou the filthy sect of 〈◊〉 Epicures, bold miscreants, every w●● blaspheming, the which do n●● 〈◊〉 ●●spect, nor acknowledge God, but only the fatal sway of nature.  
And in the mean while, like the grunting swine, lie always wallowing in the stinking mud, and feeds on fi●th, like to the loathsome frogs voluptuous filth of every fleshy desire.  
Happy is he, whose hope relies on God alone, and who on him, in either fortune calls, as well in prosperity, as adversity, and puts no trust in human help at all.  
Canst thou assure thy hopes, on worldly trash, frail mortal things, I pray thee tell me? such are the greatest of earthly men, and have more need to be secured than thou.  
God is the just man's aid, and his Anchor; his sure defence, when all the world forsakes him; And therefore then is he the least dismade, knowing that God is most strongest for him when all worldly means fails him.  
The goods, which we call the goods of fortune, they are not goods if we term them rightly, for they are ever subject to the least change that is. But virtue only still persists the same.  
Virtue between the two extremes that haunts,  
Between too micle, and too little size●:  
Exceeds in nothing, & in nothing wants.  
Borrows of none, but to itself suffices.  
O virtue, could we but see thy naked face, how wouldst thou ravish us with thy sacred beauty; sigh rarest wits, rapt with a seeming grace have in all ages, courted even thy shadows.  
The Parent's comfort, is a prudent Son; now such a Son, if thou desirest to have, direct him young to run in duties race; But thy own example is the nearest way.  
If thou be born Son of a prudent Father, why dost thou not follow his example? if otherwise, why dost not thou by virtuous deeds, strive to cover his disgrace?  
It is no small thing to be descended by our predecessors from an honest, and religious stock; but it is much more to shine by their light unto our own Successors.  
So long as thou livest, cease not to learn, think that day lost wherein thou learnest not some good thing, that may give new grace, to make thyself wiser, and better.  
Respect thy credit more than thy own life, I mean that which draws each man's duty to the uttermost we are able, to God, to our King, to our Laws, and our Country.  
What thou canst do to day, defer not till to morrow, like sloth, Mother of foulest sins; nor be thou like to those who do borrow others hands, and what themselves might do, will do by others.  
Frequent the good, fly from ungodly men, especially in thy youths tender age; the while outrageous appetites provoke, and arm thy senses against the sway of reason.  
Go not about to deceive the simple, nor wilfully offend thy weaker brother, nor wound the dead with thy tongues bitter gall, neither rejoice at the fall of thine Enemy.  
Let thy discourse be true in all things whether then be●● called as a public witness to 〈◊〉 a question, or in thy ordinary and familiar ●●●k.  
To beguile ●he silly birds, the crafty fouler doth feign thei● sweet notes; so doth subtle mates, counterf●ct the words, and guise of honest men.  
Reveal not, whatsoever is ●●uld thee in secret, nor busily inquire things of others; the Inquisitive, can hardly keep Council, and the charitable is commonly a liar.  
Make thou always lawful measure, and equal weight, though none could spy, or discover thy dealing. And where thou hast received a good turn, restore it with some kindness back again.  
Whatsoever is committed to thee in trust, keep it carefully, and when the owner shall demand it again, deny it not, neither with a large Conscience by subtle Law-tricks and strive to detain it.  
It is not enough, that thou dost wrong no man thyself; but thou must also suppress the same in others, righting the weak man's cause, against the unrighteous, whether it touch his life, his goods, or name.  
Whosoever doth desire the fame of honour, must tame his anger, and that heart-swelling, marrow-melting fire, blown by the wind of sloth, and error.  
The most victorious thing, is our own selfe-Conquest; for in ourselves do our greatest foes ambush: and the only way to make us ever glorious, is by stout reason still to vanquish those.  
If so be thy friend have offended thee, fall not out with him, nor urge him with violence; but mild, and meekly without insolence, make thy complaint, and take thou his excuse.  
All men are faulty, no man alive can say, I have not erred, no not the perfectest; if thou do survey his life, in word and deed, thou shalt find that he hath missed perfection.  
It is a most busy, yet a bootless pain, for to hid one's fault, for do the best thou canst, thou canst not hid it from thyself.  
Be ashamed more of thyself, than others be; thyself art most wronged by thy own faults, and of thyself, thyself first selfly blamed must give an account to thy selfes' Conscience.  
Care not so much to seem outwardly, as to be good indeed; for from false rumours which the vulgar blow, a self clear Conscience is defence enough.  
Re●●eve the needy after thine Estate, and to their want perticipate thy store; for God doth bless with plenty and tranquillity, the house that pities the distressed.  
What boots thy bags to be so crammed with Gold, thy trunks stuffed with such store of change, thy bottles filled with such choice of wines, and of all grain such plenty in thy Chambers; if all this while the naked-poor, half perished with cold and hunger 〈◊〉 trembles at thy door, and at the ●●●gth gets but a piece of bread, and many times, perhaps, but hardly that.  
Have not a heart so cruel, as to scorn the unhappy poor, that at thy beck doth crouch, who like thyself into the world was born, and bear●● God's Image, even as w●ll as thou.  
Misfortune is a common lot to all m●n, yea, even to Princes, Kings, and Emperors, only the wise is freed from her, but where are they in this our age.  
The wise man is freed among a Thousand troubles, he is only rich with his own Estate content, he is only secure in danger, eased in pain, he is only a true King of fate and fortune.  
Who to himself is Law, no Law doth need,  
Offends no King, and is a King indeed.  
He is not daunted with the threats of Tyrants, but by his troubles grows more hardy and strong, knows his own merit, and looks not for recompense from the great, for virtue is his reward.  
True moral virtue, cannot be purchased by study, by treasure, or by the grace of Princes, nor by one action, or two, or three; but long practice brings her perfection.  
Who readeth much, and never meditate, is like a greedy ●ater ●f much victuals, who doth so surely his stomach with his Cates, that commonly they do him little good.  
Cursed is he that defr●●ds the poor, or that detains the hirelings wages; or who, ingrateful of a good turn done, thinks never of his friend, but when he sees him.  
Forswear thee not, what cause soever is given thee, and if thou must of necessity ●ake an Oa●●, s●●●ar not by man, not by the earth, nor by Heav●n, but by his sacred name who made all things.  
For G●d, w●● 〈…〉 all ●●jury, and justly plag●● 〈…〉 an●us s●● w●uld 〈◊〉 w●●●ou contest th● consta●● 〈…〉 a●y ●●i●g t●●● i●●●lse or alterable.  
Apply ●●y wh●le ●ff ctio●● to some one A●●, and s●●dom 〈…〉 af●●● 〈…〉 in th● 〈…〉 m●●● 〈…〉.  
M●●●● thou with no more than t●ou can●● 〈…〉 ●o aspi●e 〈…〉 use thou the wo●ld, 〈…〉 it, 〈◊〉 o● 〈…〉, ●●ther ●●sir● i●  
W●●●so●ver it b● 〈…〉 by the 〈◊〉, immediately 〈…〉 sh●n that mischief is, to keep shut the Casements of the Ears.  
Much talk is seldom without lies, or at the least, without some Idle speech; unto the truth doth belong brief Language, for many words are fit for fables and dreams.  
It behoves to picture slander to the life, to do it in the instant, while one feeleth her; for who is so happy, that did never prove her, can scarce imagine what she is.  
She hath not her residence in the Air, nor in the wild woods, nor in the S●a; but she inhabits in the ears of great men, where she depraves the innocent and honest.  
Never give sentence in thine own cause, for in our own case, we are subject to err; for our own interest, draws our partial judgement, and ever makes the balance hang a wry.  
Always ground thy Judgement upon the Law, and not on man, for that is affection-lesse; but man doth abound strangely in passion, the one all like God, the other too like to beasts.  
Before thou promise any thing, ponder, why, and what; but having once past thy promise, whatsoever it be, yea be it to thy greatest enemy, thou must perform it, thy tongue hath tied thee to it.  
Nothing more beseems a great (or rich) man, than liberality, so it be given to those that deserve it, and without burden to his own estate.  
The fear that springs from reverence and love, gives a firm support to greatness; but he that through violence makes himself feared, himself fears most, and lives still in distrust.  
An enemy, disgrace, and misfortune, are three things to prove if friends be just; for many bear the name to be friends, that are not so, i● they be put to trial.  
Thou fortunes wonder, that from the lowest place, doth as it were in a moment spring up to the top of greatness, suppose it but a wind that blows, which before night perhaps will calm again.  
A mean Estate is best of all,  
A dangerous thing its high to climb;  
The mightiest Oaks, have greatest fall,  
When little shrubs, grow out their time.  
The mean estate, is most permanent, we see the valleys are drowned with every shower, and mountain tops are rend with every Thunder, when little hills are pleasant and safe.  
A small thing pleases nature, enough is a feast; a sober life requires but a smal● charge; but man, the Author of his own unrest, the more he hath, the more he still d●si●●s.  
Man doth repine at the shortness of his life, yet doth not rightly spend that time he hath, which might suffice his mind, if to live well, he did desire to live.  
Thou canst hardly require him sufficiently, who ●ath been tutor to thee in thy 〈◊〉 ●●●od: nor him t●at hath inst●uc●●● 〈◊〉, ●oth well to speak, but chief well ●o do.  
〈…〉 ●●●ces w●●re thou comest, always give place unto the Aged; So when like Age shal● silverize thy Tr●sse, thou s●●●t by others be like honoured.  
T● 〈◊〉 and drink, and exercise in measure 〈◊〉 ●he 〈◊〉 certainest means of h●●●th; but 〈…〉 th●● or other delights, encloseth 〈◊〉 me, & doth hasten death.  
If evil men speak evil of thee sometimes, what needest thou to care? it is thy Commendations, blame from the Author takes authority; & it is a good report that good men raise.  
Of what is spoken, ever make the best, bear with the faults of thy friend's and neighbours, bear with their defects, and publish them not abroad, be ready to praise, and slow to reprehend.  
He that esteems, or va●●s himself to be wise, think him a fool, and him that doth assume, the name of learned, whosoever tries him, shall find him nothing but bare words.  
The better learned, learn more their want  
And more to doubt, their own sufficiency,  
And virtuous men are never arrogant,  
These are the fruits of my Philosophy.  

To mortify carnal affections.  
WHensoever a man doth covet any thing immoderately, strait way his mind is out of quiet, The proud, and covetous, be ever vexed, but he which is poor and meek in spirit, liveth in great ease, he which doth not mortify the inordinate affections of his mind, may easily be carried away to wickedness, and with trifling things be overcome: He that is weak, worldly, and carnal, can no ways withdraw himself from earthly desires; And therefore when he resisteth them it griveth him, when he is contraried he fretteth, and if he fulfil his mind he sinneth; and by and by, doth wound his Conscience, because he followeth his desires: which instead of that peace which he looked for, brings continual disquietness; wherefore the true quietness of mind, i● attained not by following, but by resisting wicked affections, and remaineth in him which is fervent and godly zealous, not in carnal and worldly men.   

Against vain glory.  
IT is a vain thing to trust either in man, or in any other Creature; be not ashamed to be in subjection to others, not if thou be poor in this present life; depend not upon thyself, but put thy confidence in the Lord. Do thy part, and God will bless thy endeavour; Trust not to thine own knowledge, neither do thou repose any confidence in the wit of man, but only in the Lord; which exalteth the humble, and bringeth down the proud. Glory thou neither in thy riches, if thou have much, not of thy friends if they be mighty; but in the Lord, who both giveth all things, and gladly would give himself, before all things. Be thou proud neither of thy beauty, or highness, for a little sickness doth both deform the one, and consume the other; Like not over well of thyself, if thou have a good wit, lest thou offend God thereby, which gave whatsoever good thing thou hast by nature: Think not thyself better then other men; lest God who knoweth what is in man, condemn thee utterly for thy arrogant conceit: dost thou well? take heed of pride, God judgeth not as man doth; for that commonly doth displease him, which pleaseth man. If thou hast any goodness in thyself, think that another hath more; so shalt thou always retain the true modesty of mind. To debase thyself even under all men, can never hurt thee, but to prefer thyself afore one man, may easily condemn thee. The humble man is always in quiet, but the haughty minded fumeth commonly with indignation.   

What Company to use.  
OPen not thy heart to every man, but communicate thine affairs to the wise and godly; acquaint thyself with reverend old men, and delight not much in the company of youths and strangers, flatter not the wealthy, and take heed of the mighty, join thee to thy equals which are godly, and do that which is honest, and for the public welfare; be familiar with no woman unlawfully, but generally commend as many as are good, wish to be familiar, but with God only, and his holy Angels, and utterly avoid the company of some men. Have peace with all men, but not familiarity: many times it falleth out that we love a stranger through the report of others; whom afterwards we hate, having tried his conditions; and many times we displease others, by our lewd beheaviour, whom we thought, we should please right well, if we had but their acquaintance.   

Of Obedience.  
IT is greatly for our behoof to live under others, not as we list ou● selves, and at more ease live Subjects then Rulers. Many obey for fear, rather than for love, and grudgingly, no● gladly; but such can never have the liberty of mind before they obey bot● for Conscience, and for the Lords sake wheresoever thou comest, never loo● to live at ease, unless thou keep thy se●● within thy calling, and obey thy superiors; The opinion and change of places, hath deceived many a man: ever● man by nature, would follow his ow● mind, and favoureth such as are of his own opinion; but if we fear God, we will sometimes change our mind for quietness sake; for who is so wise, tha● he knoweth all things. Therefore trust not too much to thine own opinion: but willingly give ear to the judgement of others; And albeit thou stand in a good matter, yet if it be thought more expedient to have it otherways alter thy mind, and thou shalt do bet●●●. I have heard many times, that it is easier, yet better, to hear and take, than ●o give Council. And he bewrayeth his p●ide more, which will stick in an opinion, though it be good, if wiser than himself through deeper judgement and Circumstances would have it altered.   

Against idle meetings▪  
Eat the common meetings of me● as much as thou canst, for to talk o● worldly matters, doth greatly hu● us, mean we never so well; the reaso● is, we are easily drawn away with vanity. And for my part, I have wishe● many times, that I had been both silent, and absent: now if any would examine the cause, why so gladly w● chat, and prate together, seeing we seldom speak without offence to God and hurt to our Conscience, he sha●● find the answer to be, for comfort an● recreation sake. For the more earnestly we desire a thing, or the more certainly we know any evil to be towards us, the more vehemently w● love to talk and think thereof, albeit to small profit or purpose; for this outward comfort, doth not a little hinder the inward consolation; wherefore we are to watch and pray, that we spend not our time idly: And if we will, or must of necessity speak, let our speech be good to the use of edifying, that it may minister grace unto the hearers. To babble much we should not use, both because the custom thereto is nought, and for that in many words, there cannot want iniquity: But godly speech greatly availeth to a virtuous life, especially where men of like minds and spirit are coupled together in the Lord.   

How to come to quietness in mind, & to a godly life.  
WOuld we not meddle with other men's do, and say, we might live at great ease, and quietness; but how is it possible we should be quiet, which busy ourselves with other men's matters, that touch us not: and pick occasion to go abroad, and little or seldom, keep at home? blessed are the meek, for they have much rest: In ancient time many attained to singular perfection, and were zealous, and how so? They mortified their earthly Members; we lose the bridle to all beastly desires, and care altogether, for temporal trash; seldom, if at all, do we subdue our affections, neither do we desire to profit more and more, daily in well doing; if therefore we remain in Religion, either cold or lukewarm, what marvel? But were we dead unto our own selves, and not entangled inwardly with parturbations, doubtless we should taste the unspeakable sweetness of a godly life: and be inflamed with a burning desire of celestial things; for in very deed, the greatest, (if not the whole) let from godliness, is because we are in bondage to vild affections; and labour not to follow the footsteps of the faithful. Hence it is, that if we be never so lightly touched with adversity, we are marvellously dismayed, and seek help of man, which cometh of the Lord, now would we keep our places, like valiant Soldiers, the Lord would help us from above; for he is ready to assist them which serve him, and will give us victory if we fight his battles. But if we place our Religion in doing these outward things, in short time our Religion with them will utterly decay; wherefore the Axe must be laid unto the root, and our wicked affections must be cut off, which is the only way to find rest for our souls. If every year we would but root out one vice from our minds, oh how quickly should we prove good men. But alas, we see by experience, that after many years, we are worse than at the first, when we begin for to profess Religion. And he is an holy man counted now a days, which can retain a part of his former zeal; yet should the fire of godliness increase daily, and be inflamed more and more. The remedy whereof is, at the beginning to strain ourselves, so shall we afterwards do all things at pleasure. I confess indeed it is hard, for to leave an old custom and as hard, yea harder, for a man to bridle his affection. At the beginning therefore strive with thine inclination, and leave a wicked custom, lest otherwise when thou wouldst thou canst not easily; for it is impossible that we should vanquish and subdue mighty, which cannot overcome light and trifling things. Oh if thou wouldst consider, what quietness to thyself, and joy to others, thou shouldest bring by godly, and good beheaviour, doubtless thy chiefest care would be how to live in the sight of God religiously, and honestly in the eyes of men.   

What prefit cometh by Adversity.  
IT is good for us sometimes to suffer affliction, for it maketh us to know ourselves in this world, and to repose no confidence in any creature; It is good for us sometimes, to be ill spoken of, and ill thought of, although we deserve not the same; for that bringeth to humility, and driveth from pride. And the more earnestly we call for the testimony of God in our conscience, when we are condemned among men, and of no credit: So that every man ought so to depend upon God, that he need not care for any worldly comfort. For a good man, the more he is troubled, either outwardly in body, or inwardly in mind, the more he considereth how greatly he standeth in need of God's assistance, without which he seethe he can do no good; then he sorroweth and sobbeth, & desireth to be delivered from misery; than it greeveth him to live any longer, and wisheth to be loosed, and to be with Christ; and then he perceiveth full well, that in this life we cannot find perfect peace and security.   

Against rash Judgement.  
Look warily into thyself, and judge not other men. For in judging others, we labour vainly, err commonly, and easily offend; but in judging and examining ourselves, we reap singular commodity. As we fancy a thing, so we judge thereof, and blinded with private affection, we commonely give partial sentence; now were the love of God, always our only guide, our senses which are enemies to truth, would not so easily trouble us. But commonly somewhat either lurketh within, or chanceth without, which carrieth us away. Many in their do, unwittingly seek themselves, which are so long quiet in mind, as they enjoy all things according to their w●sh: but if any thing fall out otherwise then they would, they chafe, fret, and fume; great descension falleth out, even among friends, and Countrymen; yea, among the godly and zealous too, through the diversity of opinions; for such is our nature, we can hardly break on old custom, and further than he seethe will no man gladly go. But if we cleave or depend, more upon reason and sense, then upon that virtue which bringeth unde● the obedience of Christ, let us never look to be inflamed with the light of God's holy Spirit: for God will be served not with a piece of man, but with whole man, neither doth he allow reason to judge of Religion.   

Of the Works of Charity.  
We ought not to do wickedly, for any thing, nor for any man's sake; albeit in respect of the weak, a good work may be undone sometimes, or done otherwise: And that is not to neglect a good work, but to leave one good work, to do a better. If thou have not love, there outward deeds profit nothing; if thou have love, be thy works never so small and simple, they profit much, for God respecteth not what is done, but how, and with what affection a thing is done. He doth much, that loveth much; he doth much, that doth a thing as it should be done, and he doth so that seeketh the common welfare before his own profit. It many times seemeth a charitable deed, which indeed is a carnal: for that which is done, as commonly works are done, either of affection, or desire of gain, or hope of reward, which are carnal inclinations, is doubtless a carnal, and not a charitable Work. A man endued with perfect charity, serveth not his own turn, but only in all things seeketh the glory of God. He envieth not, for he loveth no private joy, neither will rejoice in himself, but in the Lord, whose blessing he desireth before all things. He ascribeth no goodness to any, but acknowledgeth all things to come of God; from whom every good gift, & every perfect gift doth proceed; in whom all the Saints do rest in perpetual bliss. Finally, he which hath but a spark of this true Charity, accounteth all worldly things but mere vanity.   

That men which offend must be borne withal sometimes.  
THat which thou canst not amend neither in thyself, nor others, must patiently be suffered, till God otherways work. Think with thyself, that perchance, God doth it to try thy patience, without which our merits do little avail; notwithstanding in thy troubles, thou oughtest to beseech Almighty God to assist thee with his grace, that patiently thou mayst endure his cross and trial. If any, being divers, and sundry times admonished, will not amend, deal with him no more, but commit the whole matter to God, that his will and glory may appear, in all his creatures, which knoweth well, how to turn all things to the best; endeavour thyself patiently to bear the faults, and the infirmities of other men, whatsoever they be; for so much as thou art faulty thyself, and must be borne withal. And if thou canst not be such as thou wouldst be, thinkest thou to make another according to thy mind? We wish that others were godly, and yet we ourselves mend not: We would have others severely corrected, which we refuse ourselves: We find fault with the licentiousness of others, and we ourselves will not be gainsaid: We seek that others should be bridled by Law, and we ourselves refuse obedience; whereby it is evident, that we love not our Neighbour as ourselves. If all were perfect, what should we suffer at other men's hands, for God's sake; But now it pleaseth God that we must bear one another's burden; and that because no man is without fault, no man but hath his burden; no man that can live by himself, no man but lacks advise sometimes, and therefore we ought to suffer one with another, to comfort one another, to help, instruct, and admonish one another. And never shall the virtue of a man be so known, as by occasion of adversity; for occasions makes not a man frail, but shows what he is.   

The way to quietness, both temporal and eternal.  
THou must bridle and break thy will in many things, if thou wilt live a quiet life: And if thou wouldst stand upright, and go forward in godliness, account thyself in this world but a banished man, and a pilgrim. And if thou desire to be a Christian, thou must prove a fool before men for Christ's sake: A hood or a shaved head maketh not a religious man, but an alteration from vice to virtue: and a mortication of thy lusts; he which loveth any thing besides God, and the salvation of his soul, shall find nothing but misery and sorrow: and let not him look to be long in quiet, which laboureth not in the sight of men to be most abject, and inferior to all: for thou art in this life to serve, not to rule; and called to suffer, and labour, not to loiter and live at pleasure. For men are tried in this world, as gold is in the surnace, and let no man here look to stand upright; unl●sse with all his heart, he humble himself for the Lords sake.   

The exercise of a true Christian.  
THe life of a Christian should be adorned with all virtues, that he may be such inwardly, as he outwardly appeareth to the world; yea, more virtuous should he be then he seemeth, in as much as God seethe our hearts, who we must entirely reverence, wheresoever we are, and before whom we should walk uprightly as Angels. Every day we should renounce our minds, and as though we were but newly converted from sin, we ought to inflame our zeal, and say; O my Lord God, assist me, I humbly beseech thee, in this my good purpose and zeal, & give me grace even at this present time, godly to enter into thy service; for what hitherto I have done is nothing. In this our race and going forward in godliness, we must use great diligence, if we mind to finish our course as we should. For if he which courageously goeth on, is tried many times? What will become of him, which either seldom, or faintly setteth forward? Many things cause us to change our good minds; but, we never so lightly omit spiritual exercise, but we greatly hinder ourselves thereby. The purpose of the just dependeth upon the favour of God, not upon their own wisdom, on whom they trust in all their erterprises. For man may purpose, but God disposeth; neither can man of himself bring any thing to pass. If we omit our accustomed exercise, either for Religion's cause, or to profit our brethren, we may easily attain thereunto again; but if carelessly, of sloth, or faintness of mind, we neglect the same, we do both highly displease God, and greatly endamage ourselves. Let us do our best, yet shall we ●ffend in many things. All be it will be good to shoot at some certain things, and especially against those vices, which hinder us more than others; we must examine and set in order, as well outward, as inward things, for both are necessary to our proceed. If thou can●● not at all times take account of thyself, yet do it sometimes, and at the least, once a day, either at morn or night. In the morning, consider how thou wilt spend thy time till evening. And at night call to mind how thou ●ast spent the day; and what thy thoughts, words, and deeds have been, for thereby we commonly both displease God, and offend men. Gird thy loins like a man against Satan, bridle thy riotous appetite, so the more easily shalt thou bring under all the unruly desires of the flesh. Be thou at no time idle, altogether, but always, either read, or write, or pray, or meditate, or do somewhat for the publlique welfare. The body must be exercised with judgement, for all exercises be not for every man; private exercises must not be used in a public place, a●beit thou art to take heed that thou be not too public, slow, and swift unto private, but having done thy duty, according to thy calling, if any leisure be gotten, betake thee to thyself as thy profession doth require: All men cannot use one exercise, but that is for some, which is not for others. Again, according to the diversity of time, we think of exercises; for some, like us of holidays, some on working days, some in the time of war, some in the time of quietness, some we mind when we are pensive, and some when we rejoice in the Lord; good exercises should oftentimes be renewed, especially on holy days, as though we were then departing out of this life, and going to the everlasting days of rest. And therefore at such times especially, we should show ourselves most devout, and most carefully execute God's Hests; looking, as it were, presently to have a reward of our labour from God, which if it be deferred, let us think with ourselves, that we are not sufficiently prepared; but unworthy so great glory to be revealed unto us, at a time convenient, and prepare ourselves more diligently to our end. Happy is that Servant saith our Saviour Christ, whom the Lord when he cometh shall find watchful, know ye of a truth, he will make him ruler over all that he hath.   

Of solitariness and silence.  
Seek a convenient time to meditate, and oftentimes call the benefits of God into mind, omit curious things, and choose such matter, as may rather stir up thy mind unto godliness, then busy thee too much: withdraw thyself from speaking vainly, from gadding idly, from listening unto rumours, and novelties. And thou shalt find good leisure, and sufficient for thy spiritual exercise: and that after the example of the most godly, who shunned the company of men as much as they might, and chose to live a part unto God. One said, I never came amongst men, but I departed more wicked than I was before. And this we find true, when we talk much together; It is easier to be altogether silent, than not to exceed in words, and to tarry at home than not to offend abroad it is easier. Wherefore he which would be zealous, and godly, must avoid Company. No man doth safely go abroad, but he which gladly can abide at home, no man safely doth govern, but he which gladly can be in subjection. No man safely doth Command, but he that hath learned willingly to obey. No man safely is merry, but he that hath a good Conscience. And no man safely can speak, but he that willingly can hold his peace. And yet hath not the security of good men, at any time been without the fear of God, neither did their excellent, and heavenly gifts make them any whit proud, but the more humble. But the security of the wicked, as it ariseth of pride, so it turneth to their destruction. Never look to live at thy heart's ease, in this world, seem thou never so godly and religious. It faileth out many times, that they fall grievously through pride, which in man's opinion were most religious men: whereby it is evident, that tentation is very good for some, both to keep them from pride and outward consolation, O if man would avoid vain pleasure, and not love the world, what a good Conscience should he always retain. If man would cast away all vain cares, and think only upon heavenly things, and trust only in God, what a continual joy should he feel in his mind? No man shall find any spiritual comfort, except he occupy himself diligently in stirring up his mind unto godliness: the which thou shalt the more easily attain, if thou enter into thy Chamber, and shut thyself from troubles of the world, as it is written. Examine your own hearts upon your bed, and be still. For commonly thou shalt find that in the Closet, which thou wouldst lose abroad, the more thou usest thy Closet, the more thou wilt like it; the less thou comest thereinto, the more thou wilt loathe it. But frequent the same rightly, and tarry therein at thy first conversion from wickedness, and afterwards thou shalt do it with exceeding pleasure. Solitariness, and quietness, is good for him that would proceed in virtue, and learn the mysteries of holy Scripture; for there shall he find even floods of tears, whereby he may wash and cleanse himself every night, that he may be so much nigher unto his Maker, by how much he is further from the resort of men. So that God with his holy Angels cometh unto him, which withdraweth himself from his friends and acquaintance. It is better to live in a corner, so a man have a regard to himself, then without care of his own salvation, even to work miracles. It is no shame, but praise, for a godly man seldom to go abroad, to shun to be seen, and not to love to see. Why lookest thou on that which is not lawful for thee to have? The world passeth away, and the lusts thereof. The desire of pleasure maketh thee to rove abroad; but when the pleasure is past, which is quickly gone, what gettest thou thereby, but repentance, and a wandering soul? A merry out-going bringeth commonly: murning return, and a merry evening watch, is sign of a lowering morning. Even so the joy of this world entereth pleasantly, but endeth bitterly; what canst thou see in another place, which is not here? Behold the Heaven, Earth, and all the Elements; for of those do all things consist: what seest thou in any place that abideth ever? perchance thou thinkest to satisfy thyself with contemplation, but thou shalt never do so; what if thou s●west all things before thine eyes? it were but a vain sight; but lift up thine eyes to God, and ask pardon for thine offences, leave vain things to vain folks, and give thou thy mind to do the will of God. Shut thyself within thy door, and call thy well-beloved Jesus unto thee; Tarry with him in thy Chamber; for elsewhere thou shalt never find so great quietness. Hadst thou not gone abroad, nor listened unto tumours, and tales, thou mightest the better have enjoyed quietness, but now because thou givest thine ears to hear news, thou art troubled greatly, and vexed in thy mind.   

Of the last judgement and punishment for sin.  
Whatsoever thou takest in hand, remember thine end; and how thou must appear before a severe Judge, in whose sight nothing is hid; which neither is pleased with reward, nor admitteth vain excuses; but rightly and indifferently judgeth all men. O fond man and miserable wretch, what answer wilt thou make unto God, who knoweth all thy sins, which oftentimes fearest the looks, even of an angry man? why dost thou not look to thyself, against the day of that judgement when no man shall excuse, or defend another? for every man shall have enough to answer for himself. Now mayst thou do good, if thou takest pain, now will thy tears be excepted, if thou weep, now may thy groans be heard if thou sigh, and both pacify God, and purge thyself; And indeed, thoroughly is the patiented man purged, which being injured, doth bewail the wickedness of the inferior, rather than the injury offered unto himself, prayeth for his enemies, forgiveth them from his heart, asketh pardon speedily of others whom he hath offended, is more easily moved to pity then to anger, offereth often violence unto himself, and laboureth earnestly to bring his body into subjection of the spirit. And these things must not be deferred, but be done while we live, and that with speed. But we deceive ourselves, thorough an inordinate desire of the flesh; That Hell fire, what else will it burn but sinners? The more thou hast loved thyself, and pampered thy flesh, the more shall be thy pains, and the more substance to burn thee, hast thou laid together. For in what things a man hath sinned, in the same he shall be punished, according to the greatness of the offence; There idle persons shall be pricked with burning forks, gluttons shall be tormented there with extreme hunger, and thirst: There Epicures and voluptuous persons, for their sweet delights shall have burning pitch to boil them, and stinking brimstone to annoy them, The envious there shall howl like mad dogs; and no vice, but shall have his torment.  
To be short, one hour of pain in that place, shall be more grievous, than all the time they had in this world to amend their manners. For the●e is no rest, comfort there is none. Here sometimes, their sorrow seized, and sometimes they received comfort of their friends; wherefore have a care of thyself, whilst thou art alive, and bewail thy sins, that in the day of that judgement thou mayest safely rejoice with Gods elect. For than shall the righteous with great boldness, stand against such as have vexed and oppressed them. Then shall he sit to judge, which now is content to be judged of men; Then shall the poor and meek, triumph, when the proud shall quake on every side. Then shall they say, he was wise, which for Christ his sake seemed a fool, and an abject; Then shall the memory of misery, patiently sustained be sweet; when in the mean while, the wicked shall sob, and sigh; Then shall the godly rejoice and be glad, but the reprobate shall howl and weep. Then shall the afflicted more triumph, then if continually he had been in joy. Then shall the base apparel be glorious, and the proud attire infamous. Then shall the poor Cottage be more commended, then is the guilded Palace praised. Then shall constant patience more prevail, than all the power of the world. Simple obedience shall be more commended then, than all the subilty of man. Then shall a clear and good conscience more rejoice a man, then profound skill in Philosophy. The contempt of Riches shall do more good, than all the riches in the world; then shall a zealous Prayer bring more delight than ever did fine Cates. Thy silence kept in thy life time, shall more cheer thy heart in that time, then long babbling; good works than shall be respected, than copy of sweet words, And then shall thy pains taken to reform thy manners, more delight than could all the pleasure in the world. Wherefore learn in this life, to suffer small things, that in the world to come thou mayst escape great, and grievous dangers. Try first in thy life time, what thou canst suffer after thou art dead; and if thou canst not endure but light things in comparison now; how wilt thou bear afterwards everlasting torments? And if now so little pain can make thee impatient, what will the fire of Hell do? For, persuade thyself, thou canst not be twice happy; that is, to enjoy thy pleasure in this life, and reign too with Christ in the world to come. Now suppose thou hadst lived hitherto in perpetual honour, and pleasure, what good would these things do thee, if thou shouldest die out of hand? Seest thou not how all things are vain, save only to love, and serve God; for he which loveth God, with all his heart, feareth neither death, nor pain, nor judgement, nor damnation; for perfect love maketh a man w●th boldness to appear before God. But marvel it is not, though he which delighteth as yet in sin, doth both fear death, and the day of judgement. Notwithstanding, if the love of God cannot allure thee unto godliness, yet let the fear of hell fire drive thee from wickedness. But if neither the love of God, nor the fear of Hell can better thee one jot, then look not to stand in a good estate long, but quickly to fall into the snares of Satan. And gentle Reader, if none of these persuasions ●ill prevail with thee, mark well his ensuing discourse that follows.   

Of the pains appointed for sinners after this life.  
AMongst all the means which God useth towards the Children of men, to move them to resolution against sin, whereof I entreat the strongest and most forceable (to the common sort of men) is the consideration of punishments prepared by God for rebellious sinners, and transgressors of his Commandments: wherefore he useth this consideration often, as may appear by all the Prophets, who do almost nothing else but threaten plagues, and destruction to offenders. And this mean hath often times prevaled more than any other that could be used, by reason of the natural love which we bear towards ourselves: and consequently, the natural fear which we have of our own danger. So we read, that nothing could move the Ninivites so much as the foretelling them of their eminent destruction 〈◊〉 And St. John Baptist, although h● came in a simple, and contemptibl● manner, yet preaching unto the people the terror of vengeance to come, and that the Axe must be put to the Roo● of the Trees, to cut down for the Fire all those which did not repent: he moved the very Publicans, and Soldiers to fear (which otherwise are people of very hard mettle) who cam● unto him upon this terrible Embassage and asked, what they should do 〈◊〉 avoid these punishments? After ther● that we have considered of death, an● of Gods seveare judgements, whic● ensueth after death, and wherein every man hath to receive, according t● his works in this life, as the Scriptu●● saith, it followeth, that we consider also of the punishments which are appointed for them that shall be foun● faulty at that account. Hereby, 〈◊〉 leastwise (if no other consideration w● serve) to induce all Christians to th●● resolution of serving God, for if ever● man have naturally a love of himself, and desire to conserve his own case, then shall he also have fear of peril, whereby he is to fall into extreme calamity.  
This expresseth Saint Bernard excellently; O man (saith he) if thou have lost all shame, which pertaineth to so noble a creature as thou art, (if thou feel no sorrow as carnal men do not) yet lose not fear also, which is found in every beast: we use to lead an Ass, and to weary him out with labour, and he careth not, because he is an Ass. But if thou wouldst thrust him into the fire, or fling him into a ditch, he would avoid it, as much as he could, for that he loveth life, and fears death. Fear thou then, and be not more insensible than a beast; fear death, fear judgement, fear hell. This fear is called the beginning of wisdom, and not shame, or sorrow, for that the spirit of fear, is more mighty to resist si●ne, than the spirit of shame, or sorrow. Wherefore it is said, remember thy end, and thou shalt never sin: that is, remember the final punishments which are appointed for sin, after this. Thus fare Saint Bernard.  
First then to speak in general, of the punishments reserved for the life to come; If the Scriptures did not declare, in particular their greatness unto us, yet are there many reasons to persuade us, that they are most severe, dolorous, and intolerable. For first, as God is a God in all his works, that is to say, great, wonderful, and terrible; so especial●y, he showeth the same in his punishment, being called for that cause, in Scripture, the God of justice, as also, God of revenge: wherefore seeing all his other works, are all full of Majesty, and exceeding our capacities: we may likewise gather, that his hand in punishment must be wonderful also.  
God himself teacheth us to reason thus; in this manner, when he saith: and will ye not then fear me? and wi● ye not tremble before my face, which have put the Sand● as a stop unto the Sea, and have given the water a commandment never to pass e its bound●; no not when it is most troubled, and the floods most outrageous? As who would say, If I am wonderful, and do pass your imagination in these works, of the Sea, and others, which you see daily; you have cause to fear me, considering that my punishments are like to be correspondent to the same.  
Another conjecture of the great 2nd severe Justice of God, may be the consideration of his infinite and unspeakable mercy: the which as it is the very nature of God, and without end or measure, as his Godhead is, so also his justice is. And these two are the two Arms, (as it were) of God embracing, and kissing one the other, as the Scripture saith. Therefore, as in a man of this world, if we had the measure of one arm, we might easily conjecture of the other; so seeing the wonderful examples daily of Gods infinite mercy towards them that repent, we may imagine by the same, his severe justice towards them, whom he reserveth to punishment in the next life: and wh●n for that cause, he calleth in the Scriptures, Vessels of his fury, o● Vessels to sh●w his fury upon.  
A third reason to persuade us of the greatness of these punishments, may be the marvellous patience, and long-suffering of God in this life. As for example, in that he suffereth divers men from one sin to another, from one day to another, from one year to another, to spend all in dishonour, and despite of his Majesty, adding offence to offence, and refusing all persuasions, allurements, good inspirations, or other means of friendship, that his mercy can devise to offer for their amendments, and what man in the world could suffer this? or what mortal heart could show such patience? But now if all this should not be requited with severity of punishment, in the world to come, upon the obstinate, it might seem against the Law of Justice, and equity, and one arm in God, might seem longer than the other. Paul doth touch this reason, in his Epistle to the Romans, where he saith, Dost thou not know, that the benignity of God, is used to bring thee to repentance? And thou by thy hard, and impenitent heart, dost hoard up vengeance unto thyself, against the day of wrath, and appearance of God's just judgement, which shall restore to every man according to his works? He useth hear the words of hoarding, up of vengeance, to signify that even as the covetous man, doth hoard up money, to money, daily to make his heap great; so the unrepentant sinner, doth hoard up sin to sin, and God on the contrary side, hoardeth up vengeance to vengeance, until his measure be full, to restore in the end, measure against measure, as the Prophet saith, and to pay us home, according to the multitude of our abominations. This God meant, when he said to Abraham, that their iniquities was n●t yet full up. Also in the Revelation of St. John, when he used this conclusion of that Boo●e. He that doth evil, let him do yet more evil, and he that ly●th in filth, let him yet become more filthy: for behold, I come quickly, and my reward is with me, to render to every man according to his deeds.  
By which words, God signifieth, that his bearing and tollerating with sinners in this life, is an argument ●f his greater severity in the life to come. Which the Prophet D●vid also declareth, when talking of a careless sinner, he saith, The Lord shall scoff at h●m foreseeing that his day shall come. This day (no doubt) is to be understood, the day of account, and punishment after this life; for so doth God more at large, declare himself in another place, in these words. And thou Son of man, thus saith the Lord God; The end is com●, now (I say) the end is come upon thee, and I will show in thee my fury; and I will judge thee, according to thy ways; I will lay against thee all thy abominations, and m●●e eye shall not spare thee; neither will I take any mercy upon thee; but I will put thine own ways upon thee, and thou shalt know that I am the Lord. Behold, affliction cometh on, the end is come, the end (I say) is come, that watched against thee; and behold it is come: crushing is come upon thee, the time is come, the day of slaughter is at hand; shortly I will pour out my wrath upon thee: and I will fill my fury in thee; & I will judge thee according to thy ways; and I will lay all thy wickedness upon thee, mine eye shall not pity thee, neither will I take any compassion upon thee, but I will lay thy ways upon thee, and thine abominations in the midst of thee, and thou shalt know that I am the Lord that striketh. Hitherto is the speech of God himself.  
Seeing then, we n●w understand in general, that the punishments of God in the life to come, are most certain to be great and severe t● all such as fall into them, for which c●●se the Apostle saith, It is a fearful thing to fall into the hands of the living G●●. Let us consider somewhat in particular, what manner of pains, and punishmen they shall be.  
And first of all touching the place of punishment, appointed for the damned, commonly called Hell. The Scripture in divers places, and Languages, used divers names, but all tending to express the grivousness of punishment there suffered. As in Latin it is called Infernus, a place beneath, or under ground, as most of the old Fathers do interpret. But whether it be under ground or no; most certain it is, that it is a place most opposite to heaven, which is said to be above: And this name is used for to signify, the miserable suppressing and ●urling down of the damned, to be trodden under the feet, not only of God, but also of good men for ever; for so saith the Scripture, Behold the day of the Lord cometh, burning like a furnace; and all proud and wicked men shall be straw to that furnace, and you that fear my name, shall tread them down, and they shall be as burnt Ashes under the soles of your feet in that day. And this shall be one of the greatest miseries that can happen to the proud and stout Potentates of the world, to be thrown down with such contempt; and to be trodden under feet of them; whom they so much despised in this world. The Hebrew word which the Scripture useth for Hell, is Sheol, which signifieth a great ditch, or dungeon, in which sense, it is also called in the Apocalypses, Lacus irae Dei, The Lake of the wrath of God. And again, A Pool burning with fire and brimstone. Also in the Gospel, it is called utter darkness: And Job, saith of i●, there dwelleth no order but everlasting horror. Having now in some part declared the names, and thereby also in part the nature. I● remains now, that we consider, what manner of pains men suffer there. For declaration whereof, we must no●e, that as Heaven, and Hell are contrary, assigned to contrary persons, for contrary causes, so have they in all respects contrary properties, conditions, and ●ff●cts; in such sort, as whatsoever is spoken of the felicity of the one, may se●ve to infer the contrary of t●e other. As when Saint P●ul saith, That no eye hath seen, nor ear heard, nor heart conceived, the joys that God ha●h ●●epare● f●r them that shal● be saved. We may infer that the pain of the damned must b● as great.  
A a ne, when the Scripture saith, that the felicity of them in heaven, is a perfect felicity, containing all goodness, so that no kind of pleasure that can be imagined, which they have not; we must think on the contrary part, that the misery of the damned, must be also a perfect misery, containing all afflictions that may be, without wanting any. So that as the happiness of the good is infinite, and ●niversall: so also is the calamity of t●e wick●d infinite, and universal. Now 〈◊〉 ●●is life, all the in 〈…〉 ●nd pains, which fall upon men, are but particular, and no● universal. As f●● example, We see one man pained in h●s eyes, another in his back, which particular pains, notwithstanding sometimes are so extreme, as life is not able to resist them, and a man would not suffer them long for the winning many worlds together.  
But suppose now a man were tormented in all the parts of his body at once, as in his head, his eyes, his tongue his teeth, his throat, his stomach, his belly, his back, his heart, his sides, his thighs, and in all the joints of his body, besides, suppose (I say) he were most cruelly tormented with extreme pains in all these parts; together, without case or intermission; what thing could be more miserable than this? what sight more lamentable? If thou shouldest see a dog lie in the street so afflicted, I know thou couldst not but take compassion on him.  
Well then, consider what difference there is between abiding those pains for a week, or for all eternity? in suffering them upon a soft bed, or upon a burning gridiron, or boiling furnace; Among a man's friends comforting him, or among the furies in Hell, whipping and tormenting him.  
Consider this (I say) gentle Reader, and if thou wouldst take a great deal of pains, rather than abide the one, in this life: be content to sustain a little pain, rather than to incu● the other in the life to come.  
But to consider these things yet further, not only all these parts of the body, which have been instruments to sin, shall be tormented together, but also every sense, both external and internal; for the same cause shall be afflicted with his particular torment, contrary to the object wherein it delighted most, and took pleasure in this world.  
As if for example; the lascivious eyes, were afflicted with the ugly and fearful sight of Devils, the delicate cares, with the horrible 'noys of damned spirits, the nice smell with poisoned st●nch of brimstone, and other unsupportable filth, the dainty taste, with most ravonous hunger, and thirst, and all the sensible parts of the body, with burning fire.  
Again, the Imagination shall be tormented with the apprehension of pain●s present, and to come. The memory, with the remembrance of pleasures past; the understanding with consideration of the felicity lost, and the misery now come on.  
O poor Christian, what wilt thou do a midst the multitude of so grievous calamities? It is a wonderful matter, and able (as one further faith) to make a reasonable man go out of his wits, to consider what God hath revealed unto us, in the Scriptures, of the dreadful Circumstance of this punishment, and yet to see how little the reckless men of the world do fear it.  
Now is the time we may avoid all, now is the time we may put ourselves out of danger, of these matters; now (I say) if we resolve ourselves out of hand, for we know not what will become of us to morrow. It may be to morrow, our hearts will be as hard, and careless of these things, as they have been heretofore.  
Resolve thyself therefore (my dear brother) if thou be wise, and clear thyself from this danger; while God is willing to receive thee, and moveth thee thereunto by these means, as he did the rich man by Moses, and the Prophets, while he was yet in his prosperity.  
Let his example be often before thine eyes, and consider it throughly, and it shall do thee good, God is a mereifull God, and a wonderful God, and to show his patience, and infinite goodness, he wooeth us in this life, seeketh unto us, and layeth himself, (as it were) at our feet, to move us to our own good, to win us, to draw us, and to save us from perdition.  
But after this life, he altereth his course of dealing, he turneth over the leaf, and changeth his stile; Of a Lamb, he becometh a Lion to the wicked. And of a Saviour, a just and severe punisher.  
What can be said, or done more, to move us? He that is forewarned, and seethe his own danger before his, face & yet is not stirred, nor made the more wary, or fearful thereby, but notwithstanding, will come, or slide into the same, may well be pitied, but surely by no means, can he be helped. making himself incapable of all the remedies that may be used.   

Of the most honourable and munificent rewards proposed, to all them that truly serve God.  
THe reasons, and considerations, laid down before, in the former discourse, might well be sufficient to stir up the heart of any reasonable Christian, to take in hand this resolution; whereof, and whereupon I so much covet to persuade thee (for thy only good and gain) gentle Reader. But that all hearts are not of one constitution, in this respect, not all drawn and stirred, with the same means. I purpose to adjoin here another consideration, whereunto each man is commonly prone by nature. And therefore I am in hope, it will be more forcible to that we go about, than any else, that hitherto hath been spoken. I mean then to treat of the benefits, which are reaped by the service of God; of the gain drawn thence, and of the good pay and most liberal reward, which God performeth to his servants, above all the masters created, that may be served.  
And though the just fear of punishment (if we serve him not) might be sufficient to drive us to this resolution; and the infinite benefits already received, induce us to the same, in respect of gratitude: Yet am I content so far to enlarge this liberty to the (good Reader) that except I show this resolution, (which I crave) to be more gainful and profitable, than any thing else in the world that can be thought of; thou shalt not be bound unto it for any thing, that hitherto hath been said in that behalf. For as God in all things, is a God of great Majesty, full of bounty, liberality, and princely magnificence; so is he in this point above all other, in such sort, as albeit, whatsoever we do, or can do, is but due debt unto him, and of itself deserveth nothing. Yet of this munificent Majesty, he letteth pass no one jot of our service unrewarded, no not so much as a cup of cold water.  
God commanded Abraham to sacrifice unto him his only Son Isaac which he loved so much; but when he was ready to do the same, God said, do it not; It is enough for me, that I see thy obedience. And because thou hast not refused to do it, I swear to thee (saith he) by myself, that I will multiply thy seed, as the stars of heaven, and the sands of the Sea: and among them also one shall be Christ the Saviour of the world. Was not this good pay for so little pains? King David, one night began to think with himself, that he had owe a house of Cedar, and the Ark of God lay but under a Tent, and therefore resolved to build a House for the said Ark: which only cogitation, God took in so good part, as he sent Nathan the Prophet unto him presently to refuse the thing: but yet to tell him, that forsomuch, as he had determined such a matter, God would build a house, or rather a K●ngdome to him and his posterity; which should last for ever; and from which he would never take away his mercy; which promise we see now fulfilled in Christ; what should I recite many like examples; Christ giveth a general note hereof, when he calleth the workmen, & payeth to each man his wages, so duly; as also when he saith of himself, Behold, I come quickly, and my reward is with me: by which place is evident, that God suffereth no labour in his service to be lost, or unpaid. And albeit, he payeth also, and that abundantly in this life: yet, as by those two examples appeareth, he deferreth his chief pay unto his coming in the end of the day, that is after this life, in the resurrection of the just; as himself saith in another place, of this payment then reserved for God's servants in the life to come.  
We are now to consider, what, and what manner a thing it is, and whether it be worth so much labour and travel, as the service of God requireth, or no.  
And first of all, if we will believe the holy Scriptures, calling it a Kingdom, an heavenly Kingdom, an everlasting Kingdom, a most blessed Kingdom. We must needs confess it to be a marvellous great reward. For that worldly Princes, do not use to give Kingdoms to their servants, for recompense of their labours: and if they did, or were able to do it; yet could it be neither heavenly, nor everlasting, nor a blessed Kingdom.  
Secondly, if we credit that which St. Paul saith of it; that neither eye hath seen, nor ear heard, nor heart of man conceived, how great a matter it is; Then must we yet admit a greater opinion thereof: for that we have seen many wonderful things in our days, we have heard more wonderful, we may conceive most wonderful, and almost infinite. How then shall we come to understand the greatness, and value of the rewards? surely no tongue created, either of man, or Angel, can express the same. No imagination conceive, no understanding comprehend it, Christ himself hath said, no man knoweth it, but he that enjoyeth it, and therefore he calleth it, hidden Manna, in the same place; notwithstanding as it is reported of a learned Geometrician, that finding the length of Hercules foot upon the hill of Olympus, drew out his whole body by the proportion of that one part: so we by some thing only set down in Scripture, and by some other Circumstances, agreeing thereunto, may frame a conjecture of the matter, though it come far behind the thing itself.  
I have showed before, how the Scripture calleth it a heavenly, and everlasting, and a most blessed Kingdom; whereby is signified, that all must be Kings, that are admitted thither: To take effect it is called in other places; a Crown of glory, a Throne of Majesty, a Paradise, or place of pleasure; a life everlasting. St. John the Evangelist, being in his banishment, by special privilege, made privy to some knowledge, and feeling thereof, as well for his own comfort, as for ours, taketh in and to describe it by comparison of City, affirming that the whole City, was of pure gold, with a great, and high wall of the precious stone, called Jaspis. This wall had also 12. foundations, made of 12. distinct precious stones, which he there nameth: also 12. gates, made of 12. rich stones, called Margarites, and every gate hath an entire Margarite. The streets of the City, were paved with gold, interlaid also with pearls, and precious stones. the light of the City, was the clearness, and shining of Christ himself, sitting in the midst thereof.  
From whose seat proceeded a River of water, as clear as Crystal, to refresh the City, and on both sides of the banks, there grew the tree of life giving out continual and perpetual fruit: There was no night in that City, nor any defiled thing entered there but they that are within shall reign (saith he) for ever, and ever.  
By this description, of the most rich and precious things that this world hath, St. John would give us to understand the infinite value, glory, and majesty of this felicity, prepared for us in heaven: though, as I have noted before) it being the princely inheritance of our Saviour Christ, the Kingdom of his Father, the eternal habitation of the holy Trinity, prepared before all worlds, to set out the glory, and express the power, of him that hath no end, not measure, either in power, or glory: we may very well think with St. Paul, that neither tongue can declare it, nor heart can imagine it.  
O miserable Children of men, that are born to so rare and singular a dignity, and yet cannot be brought, to consider love, or esteem of the same.  
Other such considerations there be, to show the greatness of this felicity, is that if God hath given so many pleasures, and comfortable gifts in this life (as we see are in this world) being a place of banishment, a place of sinners, a vail of misery, and the time of repenting, weeping and wailing, what will he do in the life to come, to the just, to his friends, in the time of joy, and marriage of his Son? This was a most forceable consideration, with good St. Augustine, who in the secret speech of his soul with God, said thus. O Lord, if thou for this vile body of ours, give us so great, and innumerable benefits, from the Firmament, from the Air, from the Earth, from the Sea, by light, by darkness, by heat, by shadow, by dews, by showers, by winds, by reins, by birds, by fishes, by beasts, by trees, by multitude of herbs, and variety of plants, and by the ministry of all thy Creatures.  
O sweet Lord, what manner of things, how great, how good, and how innumerable are those which thou hast prepared in our heavenly country where w● shall see thee face to face? If thou do 〈◊〉 great things for us in our prison, wh●● wilt thou give us in our palace, If th●● givest so many things in this world, t● good and evil men together, wh●● hast thou laid up for good men only in the world to come? If thine enemy's and friends together are so well provided for in this life, what shall th● only friends receive in the life to com●● If there be so great solaces in the●● days of tears, what joy shall there b●● in that day of marriage, if our goal 〈◊〉 contain so great matters, what sha●● our Country, and Kingdom do.  
O my Lord and God, thou art a gre●● God, and great is the multitude of th● magnificence, and sweetness. And 〈◊〉 there is no end of thy greatness, n● number of thy wisdom; nor measure 〈◊〉 thy benignity; so is their neither ●nd numbers nor measure of thy reward towards them that love, and faithfully serve thee. Hitherto St. Austin. Another way to conjecture of this felicity is to consider the great promises which Go● maketh in the Scriptures, to honour▪ and glorify man in the life to come▪ whosoever shall honour me (saith God) I will glorify him.  
And the Prophet David, as it were complaineth joyfully, that God's friends were so much honoured by him, which he might with much more cause have said, if he had lived in the new Testament, and had heard that promise of Christ, that his Servants should sit down and banquet, and that himself would serve, and minister unto them in the Kingdom of his Father.  
But now to come to that point of this felicity, which doth appertain to the soul, as the principal part, it is to be understood; that albeit there be many things that do concur to this felicity, for the accomplishment, & perfection of happiness, yet the fountain of a●l is, but one only thing called by Divines, the sight of God, that maketh us happy. This only sight of God is our happiness: If we would enter into these considerations, no doubt but we should be more inflamed, with the love of this felicity (prepared for us) than we are: and consequently, should strive more to gain it, than w● do. And to the end thou mayst conceive, some more feeling in the matter (gentle Reader) consider a little with me, what a joyful day shall that be at thy house, when having lived in th● fear of God, and archieved in his service the end of thy peregrination (b● the means of death) to pass fro● misery, and labour to immortality; an● in that passage, (when other men begin to fear) thou shalt lift up th● head in hope, according as Christ promiseth, for that the time of thy salvation cometh.  
Tell me, what a day shall that be when thy soul stepping forth of prison, and conducted to the Tabernacle of Heaven, and shall be received the● with the honourable Companies, an● Troops of that place? with all thos● blessed spirits mentioned in Scripture● as Principalities, Powers, Vertue● Dominations, Thrones, Angels, Archangels, Cherubins, and Seraphines' also with the holy Apostles, an● Disciples of Christ, Patriarches, Prophets, Martyrs, Innocents', Confessors, and Saints of God?  
All which shall triumph at thy Coronation, and glorification. What joy will thy soul receive at that day, when she shall be presented in the presence of these States, before the Seat & Majesty of the blessed Trinity, with recital, and declaration of all thy good works, and travels, suffered for the love & service of God? When there shall be laid down in that honourable Consistory, all thy virtuous deeds, all thy labours that thou hast taken in thy calling; all thy alms, all thy prayers, all thy fasting, all thy innocence of life, all thy patience in injuries, all thy constancy in adversities, all thy temperance in meats, all thy virtues of thy whole life? When all (I say) shall be recounted there, all commended, all rewarded; shalt thou not see now, the value & profit of a virtuous life? shalt thou not confess, that gainful, & honourable, is the service of God? Shalt thou not now be glad, & bless the hour, wherein first thou resolvedst thyself to leave the service of the world, to serve God? Shalt thou not think thyself to be beholden to him that persuaded thee unto it? Yes verily: But yet more than this, when as being so near thy passage here, thou shalt consider into what a port, and haven of security thou art come, and shalt look bacl upon the dangers which thou hast passed, and wherein other men are yet in hazard; thy cause of joy shall greatly be increased. For thou shalt see evidently, how infinite times, thou wert in danger to have perished in that journey, if God had not held his provident hand over thee.  
Thou shalt see the dangers wherein other men are; the death and damnation, whereinto many of thy friends and acquaintance have fallen; the eternal pains of Hell incurred by many, that used to laugh and be merry with them in this world. All which shall augment the felicity of this thy blessed estate. And now for thyself, thou mayest be secure thou art out of all danger for ever and ever.  
There is now no more need of fear, of watch, of labour, of care; thou mayest lay down all armour now, better than the Children of Israel might have done when they had gotten the Land of promise; for there is no more Enemy to assault thee, there is no wily Serpent to beguile thee. All is peace, all is rest, all is joy, all is security. Thy only exercise, must be now to rejoice, to triumph, to sing Hallelujah to the Lamb, which hath brought thee to this felicity, and will keep thee in the same, world without end.  
But now to draw towards an end in this matter, (though there be no end in the thing itself) let the Christian Reader consider, whereto he is borne, and whereof he is in possibility if he will. He is born heir apparent to the Kingdom of heaven, a Kingdom without end, a Kingdom without measure, a Kingdom of bliss, the Kingdom of God himself: he is borne to be joint heir with Jesus Christ, the Son of God, to reign with him, to triumph with him, to sit in judgement with him, to judge the very Angels with him. What more glory can be thought upon, except it were to become God himself? All the joys, all the riches, all the glory that heaven containeth, shall be poured out upon him, who will not esteem of this royal Inheritance? Especially, seeing that now we have so good opportunity, to the obtaining thereof, by the benefit of our redemption, and grace purchased to us therein.  
Tell me now (Gentle Reader) why wilt thou not accept of this his offer? Why wilt thou not account of this his Kingdom? Why wilt thou not buy this glory of him, for so little a labour, as he requireth? There is not the wickedest man in the world, but taketh more travel and pains in going to Hell, than the most painful servant of God in obtaining of heaven. Fellow thou not their folly then (dear brother) for thou shalt see them suffer greevously for it one day; when thy heart shall be full galled thou hadst no part among them. Let them go now, and bestow their time in vanity, in pleasures, in delights of the world. Let them build Pall ces, purchase Dignities, and pieces and patches of ground together; Let them hunt after Honours, and build Castles in the Air, the day will come (if thou believe Christ himself) wherein thou shalt have small cause to envy their felicity.  
To conclude then, this prize is set up for them that will strive for it. For 'tis not every one that saith to Christ, Lord, Lord, that shall enter into the kingdom of heaven: but they only which do the will of Christ his Father in heaven. Though this Kingdom of Christ be set out to all: yet every man shall not come to reign with Christ; but such only, as shall be content to suffer with Christ. Thou art therefore to sit down, and consider, according to thy Saviour's council what thou wilt do, whether thou have so much spiritual money as is sufficient to build this Tower, or no: That is, whether thou have so much good will as to bestow the pains of suffering with Christ, (if it be rather to be called pain then pleasure) that so thou mayst reign with him in his Kingdom. This is the question, that is the very whole issue of the matter, that hath been spoken before, either of thy particular end, or of the Majesty, bounty, and justice of God; and of the account he will demand of thee. Also of the punishment or reward, laid up for thee. All this is spoken to this end, that thou wouldst finally resolve what thou shouldest do; and not to pass over thy t me in careless negligence, as many do: never spying their own error, until it be too late to amend it. For the love of God, then (dear brother) and for the love that thou bearest to thine own soul, shake off this dangerous security, which flesh and blood is wont to lull men in; and make some earnest resolution, for looking for thy soul in the life to come, remember often that worthy sentence; This life is but a moment of time, whereof all eternity of life, or death to come dependeth. If it be a moment, and a moment of so great importance, how is it passed over by worldly men, with so little care as it is? And if all this thatc hath been said (gentle Reader) will not prevail with thee, little hope is there, that any other will do thee good. Wherefore here I end, beseeching our Lord God, and Saviour Jesus Christ, which was content to pay his own blood, for the purchasing this noble inheritance unto us, give us his holy grace, to esteem of it as the great weight of the matter requireth; and not by negligence to lose our portions therein.   

Of the choice of Religion.  
VAriety in any thing disturbeth the mind, and leaves it waving in a dubious trouble; and then, how easy is it, to sway the mind to either side? But among all the diversities that we meet with, none troubles us more, than those that are of Religion. 'tis rare to find two Kingdoms one; as if every Nation had (if not a God, yet at least) a way to God by itself. This stumbles the unsettled soul: that not knowing which way to take, without danger of erring, sticks to none; so dies, ere he do that for which he was made to live, the service of the true Almighty.  
We are borne as men set down in the midst of a Wood: circled round with several voices calling us. At first we see not, which will lead us the right way out: So divided in ourselves, we sit still, and follow none, remaining blind in a flat Atheism; which strickes deep at the Foundation, both of our own, & the whole world's happiness. 'tis true, if we let our dimmed understanding search in these varieties (which yet is the only means that we have in ourselves, to do it with) we shall certainly lose ourselves in our wind; there being in every of them, some thing to believe, above that reason which leads us to the search.  
Reason gives us the Annatomy of things, and illustrates with a great deal of plaineness, all the ways that she goes; but her line is too short to reach the depths of Religion: Religion carries a confutation along with it: and with a high hand of soveragnity, awes the inquisitive tongue of nature: and when she would sometimes murmur privately, she will not let her speak; Reason like a mild Prince, is content to show his subjects the causes of his commands, and rule; Religion with a higher strain of Majesty, bids do it, without enquiring further than the bare command, which without doubt, is a means of procuring mighty reverence. What we know not, we reverently admire; what we do know, is in some sort subject to the triumphs of the soul, that hath discovered it: and this not knowing, makes us not able to judge. Every one tells us, his own is the truest, and there is none, I think, but hath been sealed with the blood of some, nor can I see, how we may more than proprobably, prove any; they being all set in such heights, as they are not subject to the demonstrations of reason.  
And as we may easier say, what a soul is not, than what it is: so we may more easily disproove a Religion for false, then prove it for one that is true. There being in the world fare more error than truth. Yet is there besides, another misery, near as great as this, and that is, that we cannot be our own chousers, but must take it upon trust from others. Are we not oft,  we can discern the true, brought up and grounded in the false, sucking Heresy with our milk in childhood? Nay, when we come to years of abler judgement, wherein the mind is grown up complete man; we examine not the soundness, but retain it merely, because our Fathers taught it us: what a lamentable weakness is this in man, that he should build his eternal welfare, on the approbation of, perhaps, a weak and ignorant Parent? Oh, why is our neglect, the most in that, wherein our care should be greatest? How few are there which fulfil that precept, of trying all things, and taking the best? Assuredly though Faith be above Reason, yet is there a reason to be given of our faith: he is a fool that believes he knows not what, nor why.  
Among all the diversities of Religion, that the world holds, I think it may stand with most safety, to take that, which makes most for God's glory, and man's quiet.  
I confess, in all the Treatises of Religion that I ever saw,; I find none that I should so soon follow, as that of the Church of England: I never found so sound foundation, so sure a direction for Religion, as the Song of the Angels at the birth of Christ. Glory be to God on high. There is the honour, the reverend obedience, and the admiration, and the adoration which we ought to give him. On earth peace. This is the effect of the former, working in the hearts of men, whereby the world appears in his noblest beauty, being an entire chain of inter-mutuall amity. And good will towards men. This is God's mercy, to reconcile man to himself after his fearful dissertion of his maker.  
Search all Religions the world through, and you will find none, that ascribes so much to God, nor that constitutes so firm a love among men, as does the established Doctrine of the Protestant Church among us. All other, either detract, from God, or infringe the peace of men.  
The Jews in their Talmod say, before God made this, he made many other worlds, and marred them again, to keep himself from idleness.  
The Turks in their Koran, bring him in discoursing with the Angels, and they telling him, of things which before he knew not: and after they make him swear by Mahomet's pen and lines, and by Figs and Olives.  
The Papists portray him as an old man, and by this means dis-deifie him, derogating also, from his Royalty, by their odious interposing of merits; and for the society of men, what bloody tenants do they all hold? as he deserves not the name of Rabbi, that hates not his enemy to death. That 'tis no sin to reven●e injuries: that 'tis meritorious to kill an Heretic, with whom no faith is to be kept, even to the ungluing of the whole world's frame, contexted only, by commerce, and contracts.  
What abhorred barbarism, did Selinus leave in precept to his Successor Soliman? which though I am not certain, they were ratified by their Muftis. I am sure they are practised by the Inheritors of the Empire. By this taste learn to detest them all.  
Think not thy kindred's murder ill, 'tis none,  
By thy slain brothers, to secure thy Throne.  
This is the way, how kingly names may be,  
In fast, and from destructive terrors free.  
In other Religions of the Heathen, what fond opinions have they held of their gods? reviling with unseemly threats; when their affairs have thwarted them: as if allowing them the name, they would conserve the Numen to themselves: In their sacrifices, how bucherly cruel? as if (as 'tis said of them) they thought by inhumanity to appease the wrath of an offended Deity. The Religion which we now profess doth establish all in another strain; what makes more for God's glory? what more for the mutual love of man, than the Gospel? all our abilities of good we offer to God, as the Fountain from whence they stream. Can the day be light, and that light not come from the Sun? can a Clock go without a weight to move it? or a keeper to set it? as for man, it teaches him to tread on Cotton, milds his wilder temper, and learns him in his patience, to affect his enemies, and for that which doth partake on both: it makes just God, a friend to unjust man; without being unjust, either to himself or man.  
Sure it could be no other than the invention of a Deity, to find out a way, how man that had justly made himself unhappy, should with a full satisfaction to exactest justice, be made again most happy. I would wish no man, that is able to try, to take his Religion upon others words: but once resolved in it, 'tis dangerous to neglect, where we know we do owe a service. For  
God neglected plenteously,  
Plagued mournful Ittaly.  
And this before Horace his time, when God is neglected of man, man shall be condemned of God; when man abridgeth God of his honour, God will shorten man of his happiness.  
It cannot but be best to give all to him, of whom, whatsoever we have, we have received and we hold: I believe it saftest, for to take that Religion, which most magnifies God, and makes most for the peaceable conversation of men. For as we cannot asscribe too much to him, to whom we own more, than we can asscribe; So I think, the most splended estate of man, is that, which comes nearest to his first Creation; wherein all things wrought together, in the pleasant embracements of mutual love and Concord.   

That Divinity does not cross nature so much as exceed it.  
THey that are Divines without Philosophy, can hardly maintain the truth in their disputations: 'tis possible they may have an infused faith, sufficient for themselves: but if they have not reason too, they will scarcely make others capable of their instruction: certainly, Divinity, and morality are not so averse, but that they well may live together. For, if nature be rectified by Religion, Religion is strengthened again by nature: And as some hold of fate, that there is nothing happens below, but is writ above in the Stars, only we have not skill to find it: So I believe there is nothing in Religion that is contrary to reason, if we knew it rightly. For conversation among men, and the true happiness of man, Philosophy hath agreed with Scripture.  
Nay, I think I may also add, for defining of God, except the Trinity, as near as man can conceive him: how exact hath he made Justice? how busy to find out truth? how rightly directed love? exalting with much earnestness, all those graces, that are any way amiable: He that seeks in Plato, shall find him, making God the solum summum bonum. To which a pure, and virtuous life is the way. For defining God, my opinion is, that man, neither by divinity, nor Philosophy can, as they say, tell what he is. It is fit for man to adore, and admire him, then in vain to study to comprehend him. God is for man to stand amazed, & wonder at.  
The clogged and drossy soul, can never sound him, who is the unimaginable Fountain of spirits, and from whom all things by a gradnate derivation, have their light, life, and being. In these things they agree. But I find three other things wherein Divinity overtoureth nature: In the Creation of the world, in the redemption of man, and in the way and rites, wherein God will be worshipped: In the Creation of the world, no Philosophy, could ever reach at that, which Moses taught us. Here the Humanists were all at a stand, and far, all their conjectures, being rather witty, and conceits, then true and real. Some would have all things from fire, some from Air, some from water, some from earth, some from numbers, some from attomies, from simples some, and some from compounds. Aristottle came the nearest in finding out the truest materia prima; but because he could not believe this made of nothing, he is content to err, and think it was eternal. Surely, his conceit was as far from reason as the other, his reason might have fled unto omnipotency, as well as to eternity: And so indeed when Philosophy hath gone as far as she is able, she ariveth at Almightiness, and in that Abbi is lost, where not knowing the way, she goeth but by guess, and cannot tell when she is, or right, or wrong; yet is she rather subordinate, then contrary. Nature is not cross, but runs into omnipotency, and like a petty River, is swallowed in that bondles Main. For the redemption of man: Even the Scripture calls it a mystery, and all that humanity could ever reach of this, was only a flying to the general name of mercy, by the urgins of the Conscience; They all knew they had failed and fallen, their own bosoms would tell them thus: but the way how they might be restored, never fell into their heathen thoughts.  
This was a work that God declared only to his own peculiar: by the immediate revelation of his Word, & Will.  
For the manner, how God would be worshipped, no Naturalist could ever find it out, till he himself gave directions from his sacred Scripture. In the first Chapter to the Romans, St. Paul grants, That they may know God, through the visibilities of his works: but for their ignorance in this, he says: The wrath of God is revealed against them, because that when they knew God, they glorified him not as God, but turned the glory of the incomparable God to the similitude of the Image of a corruptible man, and of birds, and of fourfooted beasts, and of creeping things. And these three things the Scripture teacheth us, which else we could never have learned, from all the Books in the world. Thus we see for Morality, nature still is something pert and vigorous. But in the things of God, it is confirmed that she is thick sighted, and cannot see them. Can a Fly comprehend man upon the top of a Monarchy? no more can man comprehend God in the height of Omnipotency. There are as well mysteries for Faith, as causes for reasons: This may guide me, when I have to deal with man: but in divine affairs, reason shall wait on Faith, and submit to her prerogative. The Conscience is great, but God is fare greater than it.   

Of man's Imperfection ..  
OF myself what can I do without the hazard of erring? nay, what can I think? nay, what can I not do, or not think? even my best business, and my best vacancy, are works of offence, and error; uncomfortable constitution of man: that canst not but be bad, both in action and forbearance; corruption mixeth with our purest devotions: and not to perform them, is neglect: When we think not of God at all, we are impious and ungrateful: when we do, we are not able to think aright. Imperfection sways in all the weak dispatches of the Palsied soul. If the Devil be absent, our own frailties are his tempting Deputies. If those forbear, the meritorious world claps our cheeks, and fonds us to a cozening fail. So which way soever we turn, we are sure to be bitten with the one, or the other head of this Cerberus. To what can we intent ourselves, wherein there is not a Devil to entrap us? If we pray, how he casts in wand'ring thoughts, or by our eyes, steal away our hearts, to some other object then God. If we hear he hath the same policy, and prejudicate our opinion with the man, or part of his doctrine. If we read, he persuades to let reason judge, as well as Faith: So measuring by a false rule, he would make us believe, Divinity is much short of what it shows for. If we do good works, he doth poison them with Pharaisisme, and make us by overvaluing lose them. If we do ill, he encourages us to a continuance: and at last accuses us. If nothing, we neglect the good we should do. If we sleep, he comes in dreams, and wantonneth the ill inclining soul: If we wake, we misspend our time; or at best, do good, not well. So by bad circumstances, poison a well intended principal.  
Even actions of necessity, we dispatch not without a stain: We drink to excess, and the drowning of the brain. We eat, not to satisfy nature, but to overcharge her: and to venerate the unbridled spirits.  
As a Mill wheel is continually turned round, and ever drenched with a new stream: so are we always hurried with successions of various sins. Like Arrows shot in mighty winds, we wander from the Bow that sent us. Sometimes we think we do things well: but when they are passed, we are sensible of the transgression. We progress in the ways of vice, and are constant in nothing, but perpetual offending. You may see the thoughts of the whipping Satirist how divine they are.  
Nature is motive in the quest of ill,  
Stated in mischief: all our ablest skill  
Cannot know right from wrong: till wrong be done:  
Fixed nature will to condemned customs run  
Vnchangeably: who to his sins can set  
A certain end? when hath he ever met  
Blushes once from his hardened forehead thrown?  
Who is it sins, and is content with one?  
Surely there will not a man be found that is able to answer to these queries; Their souls have ceiled eyes, that can see nothing but perfection in their own labours. It is not to any man given absolutely, to be absolute.  
I will not be too forward in censuring the works of others; nor will I ever do any, that I will not submit to judgement, and correction: yet so, as I will be able, to give a reason, why I have ordered them as the world sees.   

Of truth and bitterness in jests.  
IT is not good for a man to be too tart in his jests, bitterness is for serious potions: not for healths of meeriment, and the jollities of a mirthful feast. An offensive man is the Devils bellows, wherewith he blows up contentions and jars.  
But among all passages of this nature, I find none more galling than an offensive truth; for thereby we run into two great errors.  
One is, we child that in a lose laughter, which should be grave, and savour both of love and pity. So we rub him with a poisoned oil, which spreads the more for being put in such a fleeting suppleness.  
The other is, we descend to particulars, and by that means, draw the whole Company to witness his disgrace we break it on.  
The Soldier is not noble, that makes himself sport, with the wounds of his own Companion. Whosoever will jest, should be like him that flourishes at a show: He may turn his weapon any way, but not any more, at one then at another.  
In this case things like truth, are better than truth itself, nor is it less ill, then unsafe, to fling about this wormwood of the brain: Some noses are too tender to endure the strength of the smell. And though there be many like tiled houses, that can admit a falling spark, unwarmed; yet some again, are covered with such light dry straw, that with the east touch they will kindle, and flame about your troubled ears: and when the house is on fire, it is no disputing, with how small a matter it came: it will quickly proceed to mischief. Anger is but a step from rage, and that is wildfire, which will not be extinguished. I know, wise men are not too nimble at an injury: For, as with fire, the light stuff, and rubbish, kindles sooner, than the solid, and more compacted; so anger sooner inflames a fool, than a man composed in his resolutions. But we are not sure always to meet discreet ones: nor can we hope it, while we ourselves are otherwise, in giving the occasion.  
Fools are the greater number: wise men are like Timber trees in a wood, here and there one: and though they be most acceptable, to men, wise, like themselves, yet have they never more need of wisdom, then when they converse with the ringing elbows: who, like corrupt Air, require many Antidotes, to keep us from being infected: But when they grow bitter to a wise man, we are then worse; for he sees further into the disgrace, and is able to harm us more.  
Laughter should dimple the cheek, not furrow the brow into rudgedness: The birth is then prodigious, when mischief is the child of mirth. All should have liberty to laugh at a jest, but if it throws a disgrace upon one, like a crack of a string it makes a stop in the Music. Flouts we may see proceed from an inward contempt, and there is nothing cuts deeper in a generous mind then scorn. Nature at first makes us all equal, we are differenced but by accident, and outwards; and I think it is a jealousy that she hath infused in man for the maintaining of her own honour against external causes, and though all have not wit to reject the Arrow, yet most have memory to retain the offence; which they will be content to own a while, that they may repay it both with more advantage and ease. 'Tis but an unhappy wit that stirs up enemies against the owner, a man may spit out his friend from his tongue, or laugh him into an enemy. Gall in mirth is an ill mixture, and sometimes truth is bitterness: I would wish any man to be pleasingly merry, but let him beware he bring not truth on the stage like a want on with an edged weapon.   

Of the uncertainty of life.  
MIserable brevity, more miserable uncertainty of life; we are sure we cannot live long, and uncertain that we shall live at all, and even while I am writing this, I am not sure my Pen shall end the sentence; our life is so short, that we cannot in it contemplate what ourselves are, and so uncertain as we cannot say, We will resolve to do it. Silence was a full answer in that Philosopher, that being asked, What he thought of humane life, said, Nothing, turned him round and vanished: like leaves on Trees, we are the sport of every puff that blows, and with the least gust we may be shaken from our life and nutriment: We travel, we study, we think to desect the world with continual searches, when while we are contriving but the nearest way to it, Age, and consumed years overtake us, and only labour pays us the losses of our ill expended time: Death whisks about the unthoughtfull world, and with a Pegasian speed f●yes upon unwearied man with the kick of his heel, or the dash of his foot, springing fountain of tears of friends. If Nature had not made man an active Creature, that he should be delighted in employment, nothing would convince him of more folly than the durance of some enterprises that he takes in hand, for they are many times of such a future length as we cannot in reason hope to live till their conclusion comes. We build as though we laid foundations for eternity, and the expeditions we take in hand, are many times the length of three or four lives. How many Warriors have expired in their expugnations, leaving their breath in the places where they laid their Siege? Certainly, he that thinks on life's casualties, can neither be careless nor covetous: I confess, we may live to the Spectacle and bearing-staffe, to the stooping Back, to the Snow, or the slackness of the declining Crown, but how few are there that can unfold you a Diary of so many leaves? More do die in the spring and summer of their years, then live ●il autumn or their growned wint●● Wh●● 〈…〉 exhaust his very vitality for the hoarding up of fatal Gold, and shall then think how a hair, or fly, may snatch him in a moment from it, how it quells his laborious hope, and puts his posting ●inde into a more safe and quiet pace: unless we were sure to enjoy it, why should any man strain himself for more than is convenient? I will never care too much for that I am not sure to keep, yet I know, should all men respect but their own time, an age or two would find the world in ruin. So that for such actions men may plead their charity, that though they live not to enjoy those things themselves, they shall yet be beneficial to posterity: And I rather think this an instinct that God hath put in man for the conservation of things, than an intended good of the Author to his followers. Thus, as in propagation we are more beholden to the pleasure of our Parents, than their desire of having us: So in matters of the world and fortune, the aims of our Predecessors for themselves have by the secret work of providence cast benefits upon us; I will not altogether blame him that I see gins things lasting, though they be vanities to him; because he knows not who shall enjoy them, yet they will be things well fitted for some that shall succeed them: They that do me good and know not of it, are causes of my benefit, though I do not owe them my thanks; and I will rather bless them as instruments, then condemn them as not intenders.   

Of Reward and Service.  
WHen it lights upon a worthy nature, there is nothing procures a more faithful service then the Master's liberality, nor is there any thing makes that appear more than a true fidelity; they are each of other alternate Parents, begetting, and begotten; Certainly, if these were practised, great men need not so often change their followers, nor would the Patrons be abandoned by their o●d Attendants; rewards are not given, but paid to servants that be good, and wise, nor aught that blood to be accounted lost, which is out-letted for a noble Master; worth will never fail to give desert her bays. A liberal Master that loves his Servant well, is in some sort a god unto him, which may both give him blessings and protect him from danger. And believe it on the other side, a diligent and discreet servant is one of the best friends that a man can be blest withal; he can do whatsoever a friend may, and will be commanded with lesser hazard of losing; nay, he may in a kind challenge a glory above his Master, for though it be harder to play a King's part well, then 'tis to act a Subjects, yet Nature's inclination is much more bend to rule then obey, service being a condition which is not found in any Creatures of one kind but man: Now if the question be when men meet in these relations, Who shall the first begin, the lot will surely fall upon the servant, for he is tied in duty to be diligent, and that ever binds without exception. The Lord is tied but by his Honour, which is voluntary, and not compulsive, liberality being a free adjection, and not a tye in his bargain. 'Tis good sometimes for a Lord to use a servant like a friend, like a companion, but 'tis always fit for a servant to pay him the reverence due to a Master: pride becomes neither the Commander, nor the commanded. Every Family is but a severalll plumb of Feathers, the meanest is of the self same stuff, only he that made the plumb was pleased to set the Lord highest: the power of commanding is rather political then from equal natute.  
The service of man to man followed not the Creation, but the fall of man; and till Noah cursed his son, the name of servant is not read in Scripture; since there is no absolute freedom to be found below: Even Kings are but more splended Servants for the common Body. There is a mutuality between the Lord and Vassals. The Lord serves them of necessaries, and they him in pleasures, and conveniencies; virtue is the truest liberty, nor is he free that stoops to passions, nor he in bondage that serves a noble Master. When Demonax saw one cruel in the beating of a servant; Eye (says he) forbear, least by the world yourself be taken for the servant. And if we have any faith in Claudian we may believe: That,  
He knows no bondage whom a good King sways,  
For freedom never shines with clearer rays,  
Than when brave Princes reign.  
Imperiousness turns that servant into a slave, which moderation makes as an humble speaking friend. Seneca gins an Epistle with rejoicing, that his friend lived familiar with his servant. Neither can have comfort where both are uncommunicable; I do confess the like countenance is not to be showed to all; That which makes a wise man modest, makes a fool unmannerly: 'Tis the saucy servant that causes the Lord to shrink his descending favours, of the two, pride is the more tolerable in a Master; The other is preposterousness, which Solomon saw the earth did groan for. Hadrian sent his inferior servant a box on the ear for walking but between two Senators. As I would not serve to be admitted to nothing but to high commands, so I think, whosoever is rudely malapert blemishes the discretion of himself, and his Lord. As there ought to be equality, because Nature has made it; so there aught to be a difference, because Fortune has set it; yet cannot the distance of their fortunes be so much as their nearness in being men: no fate can fright away that likeness.  
Let not the Lord abuse his servant, for 'tis possible he may fall below him: Let not the servant neglect his Master, for he may be cast to a meaner condition: Let the servant deserve, and the Master recompense; and if they would both be noble, the best way is for those that be subject to forget their services, and for those that are Commanders to remember them▪ So, each loving other for their generous worthiness, the world shall strew praises in both their paths. If the servant suppose his lot be hard, let him think that service is nothing but the Freeman's calling, wherein while he is, he is bound to discharge himself well.   

That all things have a a like Progression.  
THere is the same method thorough all the world in general, all things come to their height by degrees: there they stay the least of time, than they decline as they risen, only mischief being more important, ruins at once what Nature hath been long a rearing. Thus the Poet sung the fall:  
All that man holds hangs but by slender twine,  
By sudden chance the strongest things decline.  
Man may be killed in an instant, he cannot be made to live but by space of time in Conception: we are curdled to the fashion of a life by time and set successions, when all again is lost, and in a moment of a minute gone. Plants, Fishes, Beasts, Birds, Men, all grow up by leisurely progressions: so Families, Provincies, States, Kingdoms, and Empires, have the same way of rise by steps: about the height they must stay a while, because there is a nearness to the middle on both sides, as they rise, and as they fall; otherwise their continuance in that top is but the very point of time, the present now, which now again is gone; then they at best descend, but for the most part tumble. And that is true in the smallest particulars, is by taking a large view, the same in the distended bark. There were first Men, than Families, than Tribes, than commonwealths, than Kingdoms, Monarchies, Empires, which we find have been the height of all worldly dignities: So we find they have slid again to decay. There was the Assyrian, the Persian, the Grecian, the Roman; and surely the height of the world's glory was in the days of the Roman Empire, and the height of that Empire in the days of Augustus; peace then gently breathed thorough the Universal. Learning was then in her fullest flourish, no age either before or since could present us with so many tow●ing ingenuities; and then, when the whole world was most like unto ●od, in the sway of one Monarchy, when they saluted him by the title of Augustus; and they then like God began to rule, to be called Imperators. This I take it was the fullness of time, wherein God the Saviour of the world, vouchsafed by taking humane nature upon him, to descend into the world; And surely the consideration of such things as these are not unworthy our thoughts, though our faith be not bred, yet is it much confirmed by observing such like circumstances. But then may we think how small a time this Empire continued in this flourish, even the next Emperor Tiberius began to degenerate, Caligula more, Nero yet more than he, till it grew to be embroiled, and dismembered to an absolute division; since, how has the Turk seized on the East, and the other on the West? How much is it subdivided by the deduction of France, Britain, and Spain? Some have also observed the sight of these Empires, how the first was nearest to the East, the next a degree further of, and so on in distant removals, following the course of the Sun: As beginning in the morning of the world, they would make a larger day by declining towards the West, where the Sun goes down after his rising in the East. This may stand to the Southern and Western inhabitants of the world, but I know not how to the Northern; for else how can that be said to rise any where which resteth no where, but is perpetual in the speed of a Circular motion. For the time, it was when the world was within a very little aged four thousand years, which I do believe was much about the middle age of the world: though seeing there are promises that the latter days shall be shortened, we cannot expect the like extent of time after it, which we find did go before it: Nor can we think but that decay which hastens to the ruin of all lesser things will likewise be more speedy in this. If all things in the world decline faster by fare then they do ascend, why should we not believe the world to do so too? I know not what certain grounds they ha●e that dares assume to foretell the particular time of the world's conslagration, but surely in reason, and nature the end cannot be mightily distant: we have seen the infancy, the youth, the virillity, all past, nay, we have seen it well stepped into years, and dissolution, the most infallable premonitors of a declination. Some could believe it with less than this twenty nine years: Because, as the Flood destroyed the former world one thousand six hundred and fifty years after the first destroying Adam: so the latter world shall be consumed with Fire, one thousand six hundred fifty six years after the second saving Adam, which is Christ: But I dare not fix a certainty where God hath left the world in ignorance. The exact knowledge of all things is in God only, but surely by Collections from Nature and Reason, man may help himself in likelihood, and probabilities. Why hath man an arguing and premeditating soul, if not to think on the course and causes of things, thereby to magnify his Creator in them? I will often muse on such like themes: for, besides the pleasure I shall meet in knowing further, I shall find my soul by admiration of these wonders to love both reason and the Deity better. As our admiring of things evil, guides us to a secret hate; so whatsoever we do applaud for goodness, cannot but cause some raise in our affection.   

Of Idleness.  
THe idle man is the barranest piece of Earth in the Orb, there is no Creature that hath life but is busied in some action for the benefit of the restless world, even the most venomous and ravenous things that are, have their commodities as well as their annoyances, and they are ever engaged in some action, which both profiteth the world, and continues them in their nature's courses; even the Vegetables wherein calm nature dwells, have their turns and times in fructifying; They leaf, they flower, they seed, nay Creatures quite inanimate are, (some) the most laborious in their motion.  
With what a cheerful face the golden Sun chariates thorough the rounding Sky? How perpetual is the maiden Moon in her just and horned mutations? The Fire, how restless in his quick and catching flames? In the Air, what transactions? And how fluctious are the salted waves? Nor is the teeming Earth weary after so many thousand year's predictions; all which may tutor the Couch-stretched man, and raise the modest red in showing thorough his unwashed face, that Idleness is the most corrupting fly that can blow in any humane mind. That ignorance is the most miserable which knows not what to do; the idle man is like the dumb Jack in a Virginal, while all the other dance out a winning Music; this like a member out of joint, sullens the whole body with an ill disturbing laziness.  
I do not wonder to see some of our Gentry grown (well near) the lewdest men of our Land, since they are many of them so muffled in an non-imployment. 'Tis action that keeps the Soul both sweet and sound, while lying still does rot it to an ord●●'d noisomeness.  
Augustine imputes Esau's loss of the Blessing partly to his slothfulness, that had rather receive meat then seek it. Surely exercise is the fatting food of the Soul, without which she grows lank, and thinly parted. That the followers of great men are so much debauched, I believe to be want of employment, for the Soul impatient of an absolute recess for want of wholesome food of business, preys upon the lewder actions; 'tis true, men learn to do ill by doing what is next it, nothing: I believe Solomon meant the field of the sluggard, as well for the emblem of his mind, as the certain index of his outward state; as the one is overgrown with thorns and briers, so is the other with vices and innormities.  
When one would brag the blessings of the Roman State, that since Carthage was razed, and Greece subjected, they might now be happy, as having nothing to fear. Says the best Scipio, we now are most in danger, for while we want business, and have no foe to awe us, we are ready to drown in the mud of vice and slothfulness. How bright does the Soul grow with use of negotiation? With what proportioned sweetness does that Family flourish, where but one laborious guide steereth an ordered course.  
When Cleanthes had laboured and got some Coin, he shows it to his companious, and tells them, that he now, if he will, can nourish another Cleanthes. Believe it, industry is never wholly unfruitful, if it bring not joy with the in-comming profit, it will yet banish mischief from thy busied gates. There is a kind of good Angel waiting upon diligence, that ever carries a Laurel in her hand to crown her.  
Fortune they said of old should not be prayed unto, but with hands in motion. The bosomed fist beckons the approach of Poverty, and leaves besides, the noble head ungarded; but the lifted arm does frighten want, and is ever a shield to that noble director. How unworthy was that man of the world that never did aught, but only lived, and died? Though Epaminondus was severe, he was yet exemplary; when he found a Soldier sleeping in his Watch, and ran him thorough with his Sword, as if he would bring the two brothers, Death and Sleep to a meeting; and when he was blamed for that as cruelty, he said, He did but leave him as he found him, dead. It is none of the meanest happiness to have a mind that loves a virtuous exercise, 'tis duly rising to blessedness and contentation.  
They are idle Divines that are not heavened in their lives above the unstudious man, every one shall smell of that he is busied in; As those that stir amongst perfumes and spices, shall when they are gone, have still a grateful odour with them: So they that turn the leaves of the worthy Writer, cannot but retain a smack of their long-lived Author. They converse with virtue's soul, which he that writ did spread upon his lasting paper, every good line adds sinews to the virtuous mind; and withal, hells that vice which would be springing in it.  
That I myself have liberty to do any thing, I account it from the favouring Heavens, that I have a mind sometimes inclining to use that liberty well; I think I may without ostentation be thankful for it, as a bounty of the Deity: Sure I should be miserable if I did not love this business in this my vacancy. I am glad of that leisure that gives me leisure to employ myself; if I should not grow better for it, yet this benefit I am sure would accrue me, I should both keep myself from worse, and not have time to entertain the Devil in.   

Of the trial of Faith and Friendship.  
FAith and Friendship are seldom tried but in extremes: To find friends when we have no need of them, and to want them when we have, are both alike and common. In prosperity who will not profess to love a man? In adversity, how few will show it, that they do it indeed? When we are happy in the springtide of abundance, and the rising flood of plenty, than the world will be our servant, than all men will flock about us with bared heads, with bended bodies, and protesting tongues: but when these pleasing waters fall to ebbing, when wealth but shifteth to another stand, than men look upon us at a distance, and stiffen themselves as if they were in Armour, lest (if they should comply us) they should get a wound in the close. Adversity is like Penelope's night, which undoes all that the day did wove; 'tis a misery, that the knowledge of such a blessedness as a friend is, can hardly be without some sad misfortune; for we can never thoroughly try him but in the kick of malignant chance; and till we have tried him, our knowledge can be called but by the name of hope. What a pitiful plight is poor distempered man in, when he can neither be happy without a friend, nor yet know him to be a true friend without his being unhappy? Our fortunes, and ourselves, are things so closely linked, that we know not which is the cause of the love that we find, when these two shall part, we may then discover to which of them affection will make wing; when they are covied together we know not which is in pursuit; when they rise and break, we shall then see which is aimed at. I confess, he is happy that finds a true friend in extremity, but he is happier that findeth not extremity wherein to try his friend: Thus the trial of friendship is, by finding what others will do for us. But the trial of faith is, by finding what we will do for God; to trust him for estate, when we have the evidence in our Iron Chest, is easy, and not thanks worthy; but to depend upon him for what we cannot see, as 'tis more hard for man to do, so 'tis more acceptable to God if it be done; for in that act we make confession of his Deity. We know not in the flows of our contentedness what we ourselves are, or how we could neglect ourselves, to follow God commanding us.  
All men will be Peter in their bragging tongues, and most men will be Peter in their base denials, but few men will be Peter in their quick repentance. When we are well, we swear we will not leave him in our greatest sickness; but when our sickness comes, we forget our vows, and stay! when we meet with blows that will force us, either to let go our hold of God, or ourselves, than we see to which our souls will cleave the fastest. And of this trial excellent is the use we may make, if we find our faith upon the test firm, it will be unto us a perpetual banquet. If we find it dastardly starting aside, knowing the weakness, we may strive to senew it with a stronger nerve, so that it ever is either the assurance of our happiness, or the way whereby we may find it; without this confidence in a power that is able always to aid us, we wander both in trouble and doubt. Infidelity is the cause of all our woes, the ground of all our sins; not trusting God, we discontent ourselves with fears, and solicitations; and to cure these we run into prohibited paths. Unworthy earthen worm, that can think God of so unable a nature, as he will suffer such to want, as with a dutiful endeavour do depend upon him  
It is not usual with man to be so base, and canst thou believe that that most Heroical, and Omnipotent infiniteness of his, will abridge a follower of such poor toys, as the accoutrements of this life are? Can a Deity be inhuman, or can he that grasps the unemptied provisions of the world in his hands, be a niggard to his Sons, unless he sees it for their good and benefit? Nay, couldst thou that readest this (whosoever thou art) if thou hadst but a Sereptine Widow's Cruse of Gold, couldst thou let a diligent and affectionate servant that ever waited on thee want necessaries? Couldst thou endure to see him shamed, in disgraceful rags? nipped to the benumbing with the Icy Thumes of Winter, complaining for want of sustenance, or neglected in time of sickness? I appeal to thy inward and more noble acknowledgement; I know thou couldst not. O perverse thought of perverted man, and wilt thou yet imagine thou canst want such things as those from so unbounden a bounty as he is? Serve him, and but believe, and upon my soul he will never fail thee for what is most convenient. O my God, my Refuge, my Altar, and my soul's Anchor, I beg that I may but serve thee, and depend upon thee; I need not beg supply. To the other two thou givest without ask, thou knowest for myself my soul's wishes are not for a vast abundance: If ever I should wish a plenty, it should be for my friends, not me: I care not to abound in abounding, and I am persuaded I shall never want, nor necessaries, nor conveniencies: Let me find a heart dutiful, and my faith upon the trial steadfast, and I am sure these will be ground enough for sufficient happiness while I live here.   

Of Censure.  
'tIs the easiest part to censure, or to contradict a truth, for truth is but one, and seeming truths are many, and few works are performed without errors: No man can write six lines but there may be something one may carp at, if he be disposed to cavil▪ Opinions are as various as false, judgement is from every tongue a several. Men think by censuring to be accounted wise, but in my conceit there is nothing lays forth more of the fool; for this you may ever observe they that know least censure most And this I believe to be a reason, why men of precise lives are often rash in this extravagancy; their retiredness keeps them ignorant in the course of business, if they weighed the imperfections of humanity, they would breathe less condemnation. Ignorance gives disparagement a louder tongue than knowledge does; wise men had rather know then tell, frequent dispraises are at the best but the faults of uncharitable wit; any Clown may see the furrow is but crooked, but where is the man that can plough me a strait one? The best works are but a kind of Messalany, the cleanest Corn will not be without some soil, no, not after often winnowing: there is a tincture of corruption that dies even all mortality. I would wish men in works of others to examine two things before they judge, whether it be more good than ill, and whether they themselves could at first have performed it better: If it be most good, we do amiss for some errors to condemn the whole; who will cast away the whole body of the Beast because it inheld the Guts and Ordure? As man is not judged good or bad for one action, or the fewest number, but as he is most in general: So, in works we should weigh the generality, and according to that, censure. If it be rather good than ill, I think he deserves some praise, for raising Nature above her ordinary flight: Nothing in this world can be framed so entirely perfect, but that it shall have in it some delinquencies, to argue more were in the compriser; if it were not so it were not from Nature, but the immediate Deity. The next, if we had never seen that frame, whether or no we think we could have mended it. To espy the inconveniences of a house built is easy, but to lay the plot at first well, is matter of more repute, and speaks the praise of a good contriver. The crooked lines help better to show the straight; Judgement is more certain by the eye then in the fancy, surer in things done then in those that are but in cogitation. If we find ourselves able to correct a Copy, and not to produce an Original, yet dare to deprave, we show more Criticism than ability: Seeing we should ●ather magnify him that hath gone beyond us, then condemn his worth f●● a few fails.  
Self examination will make our ●udgement charitable, 'tis from where there is no judgement that the heaviest ●udgement comes. If we must needs ●ensure, 'tis good to do it as Suitonius writes of the twelve Caesars, tell both their virtues and their vices unpartially, and leave the upshot to collection of the private mind: So shall we learn by hearing of the faults ●o avoid them, and by knowing the ●ertues practise the like: Otherwise, we should rather praise a man for 〈◊〉 little good, then brand him for 〈◊〉 more of ill; we are full of faults by nature, we are good, not without our care and industry.  
Let us never forget, but consider with good attention for what intent and purpose God created us, and thi● world for our sakes; and in placing us therein as Lords of the same: for nothing made itself, so nothing was made for itself, nor to serve itself: The Heavens we see do serve the Air, the Air serveth the Earth, the Earth serveth the Beasts, the Beasts serveth man: And then is the question, Who man was made to serve? for seeing he was not made by himself, it is not likely he was made to serve himself, but his Creator, who created him and all things else for his use.  
True faith is the ground of things hoped for, and the evidence of things that are not seen.  
Prayer is an humble request made unto God in Christ, with the lively and feeling affection of the heart, faithfully believing to receive what we religiously desire.  
Let a man never think to come to the Kingdom of glory except he enter in at the gates of grace.  
Where truth is not invested, grace is not in the heart.  
A gracious man is lovely to himself, and sin makes him loathsome to his soul, and afraid of his condition.  
Let us use our Profession as it should be, not to have an upper Garment to cover a naughty heart, but to labour more and more to put off the old Man, and not to make Religion a cloak and veil of Hypocrisy, for besides all the sins we have to make Religion serve our turns, it makes our sins the greater.  
When a man's Religion shall be a cover to his sinful courses, that increases his sin, and makes his sins abominable.  
A good Conscience is a Casket to keep Divine truths in, and when we have gotten soule-saving truths, let us keep them by a good Conscience.  
When we do any thing let us reason thus: Is this becoming my Religion? And say thus to ourselves; I should walk worthy of Christ, and as it becometh the Gospel; for what is the ornament of a Christian but the graces he hath: All the beauty we have is, to be religious.  
Many there be that can talk well, and discourse well, but for inward graces they never look, nor regard: and it is this that upholds many Christians: they see Religion is respected of those of whom they desire to be had in some esteem, but God sees their Hypocrisy, and they shall have their reward.  
What seasons War, but the hope of Peace? The troubles and Tempests at Sea, but the hope of the Haven? The labour and cost in sowing, but the expectation of Harvest? Shall not we much more endure a little labour here, for endless happiness assured to us hereafter? this is much forgot.  
But here is the pity, men labour, sweat, taking pains, and travel here, spare no cost, and all this to go to Hell: to heap up wrath against the day of wrath. The Devil has more servants in his barren and fruitless service, than God gets with all promises, and good things that he so liberally bestows upon them.  
Observe the good motions of God's Spirit in thee, further them to the most advantage in thee, turn them to present practice, lose, nor delay them not, for else the Devil will steal them away from thee.  
If we do any good, the deed is Gods; if we will it, the will is Gods, and then we please God, when we will that which God wills, and not when we do that which God wils not.  
We ought to be as thankful to God, for any sin he keeps us from, as for any good he causes us to perform, for there is not any sin, that another hath committed, but if God had pleased, I might have committed it.  
Light is a heavenly quality. So is the Word of God, holy, pure, transforming godly men to its own likeness; to be heavenly his bread is from heaven, his affections, desires, thoughts, endeavours, are heavenly, his way is upward, he is heavenly minded, while he is on earth, he is in heaven.  
Light makes a thing full of Evidence, all the world cannot persuade a man contrary to that he sees; so doth the Word of God discover to us, our estates in grace, and so severely as all the world cannot shake the foundation of our Faith.  
Therefore, if we desire to be lights, let us communicate, with the chiefest light: As the Sarres are ever in the presence of the Sun, and from his light they receive theirs. Be sure thou placest thyself in God's eye continually; secondly, use the means, use the glass of God's Word, thou shalt not only see thy estate therein, but by it thou shalt be transformed, into God's Image; other glasses have no such power; like this mirror of the Gospel: it makes us like God, because it hath the Spirit of God ever to accompany with it: whence it is called the Word of light.  
True patience is a fruit and effect of repentance, and humiliation for sin.  
True patience is likewise the fruit of Faith.  
True patience is a fruit of our obedience unto God, and of a heart subdued, and made able to yield unto God in all things; Yea, it is indeed, a chief part of our obedience unto him.  
Patience perforce, as we call it, without all reference to the will of God, and in respect of our obedience unto him, deserveth not the name of true patience.  
True patience will make a man so to depend, upon the will God, in all his afflictions, as he dares not ease himself of his cross by any unlawful means, by any other way then such as the Lord h●th appointed, or permitted him to u●e.  
True patience, whereby we obediently submit ourselves to the will of God in our affections, will moderate our passions, and make us more meek spirited, even towards men; yea towards such men, as have had any hand, or been any instrument in our afflictions.  
God finished the world in six days, and Christ finished his prayer he taught us, in six Petitions; that so the works which God form for man, and the words which Christ framed for man may have a correspondency.  
When we say, Hallowed be thy name, we mean not to make it holy; for it is holiness itself: nor to make it more holy, for it is infinite itself: nor to keep it holy, for it is eternity itself; but to join with the Heavens, in declaring his glory, and with the Firmament in showing his handiwork; as then only hallowing his Name, when we name him only holy; and therein consisting our work of Sanctifying him, when in him we acknowledge our works to be sanctified.  
And indeed, if we mark this Petition well, we shall find a peculiar Majesty, an extraordinary pre-eminence in it above all the other: for it is not only the Primum mobile from which all the other have their motions; but it is the Centre also, to which all the other bend their motions: For, when we say, Thy kingdom come, it is but to come, that we may hollow God's name; and when we say, Thy will be done, it is but this, that we hollow God's Name: and when we pray for daily bread, it is but to strengthen us, that we may hollow Gods Name▪ And when we say, Forgive us our trespasses, it is but to cleanse us, that we may hollow God's Name: And when we say, Lead us not into temptation, it is but to remore impediments, that we may hollow God's Name. O Lord our God, how excellent is thy name in all the world.  
Wherefore, O my Soul, do thou by this Name of God, as David (in the 1 19 Psalms) doth by the Law of God, whereof he seems jealous, and so loath to leave it, that the word is no sooner out of his mouth but he snatcheth it in again; and there is not so short a sentence in all this long Psalm, but the Law of God is a word in it. And so do thou by the Name of God, let it not only evermore be in thy mouth, but evermore be in thy heart; that thou make it not a common name, but keep it holy: For if thou take it not in vain to God's dishonour, thou shalt be sure not to take it in vain to thine own benefit, for God will plentifully bless it, and the next news thou shalt hear of, will be the coming of his kingdom.  
When we say the Petition, Thy kingdom come, the meaning is, that God by his Spirit would so rule over us, that our spirits may wholly be ruled by him; and that his Kingdom of Grace may so come unto us, that we may come at last to his Kingdom of glory.  
In some the world governs, and he who is Prince of this world, the Devil, and this government is a very tyranny, the people here are not subjects, but slaves, they have fetters on all their faculties; and if they do not feel them, it is because they are past feeling. The air of this place is only Fogs, and Mists, which both blind these eyes, and infect their spirits, and makes it their Paradise to be wallowing in puddle. He is no true Prince, but an usurper, and therefore rules all by force, and falsehood. He takes upon him to be their , launcheth them out into the main, and then leaves them to storms and tempests; and their Haven is to split against the rocks. So here is no being for thee my Soul, thou hadst need to make haste hence, and to seek thee out some better harbour. In some the flesh governs, and they which be Ladies of the flesh, Pride, and Lust; and this government is a very Anarchy; every base fancy hath an even sway with noble reason: wisdom here is not justified of her Children, they speak the Language of Canaan, but they are all Natives of Sodom. Their eyes are sealed up, yet their flight is only down hill, for they are travelling to the bottomless Pit: So this, O my Soul, is no place for thee neither, no resting for thee here▪ seeing there is no rest, but all in motion, and all motion here is commotion. In some the Spirit governs, and he who is Father of Spirits, God himself: and this government is a perfect Kingdom. He hath Majesty for his Crown, Mercy for his Seat, and Justice for his Sceptre: He hath Wisdom for his Councillor, Almightiness for his Guard, and Eternity for his date: He hath Heaven for his Palace, the Earth for his Footstool, and Hell for his Prison: He hath Laws to which Nature assents, and Reason subscribes, that do not fetter us, but free us: for by them Nature gets the wings of Grace, and transcends the Earth: Reason gets the eyes of Faith, and ascends up to Heaven: He hath a yoke indeed, but it is easy: a burden, but it is light: his reward is with him, and his work before him. He is established in his Sovereignty, not by his Subject's election of him, but by his election of his Subjects: not as raising himself to a higher title, but an humbling himself to a lower Calling: and as not receiving it from a Predecessor who is before all, so never leaving it to a Successor who is after all.  
This is the place where my Soul shall dwell, here will I pitch my Tabernacle: Only, O Lord, let me be taken into the number of thy Subjects, and endue me with the privileges of thy Kingdom, and I will freely and faithfully serve thee for ever. Other Lords besides thee have heretofore ruled us, but now we will remember thee only, and only thy name.  
When we make this Petition to God that his Kingdom may come, we should do well to remember a Petition which God makes to us; My Son, give me thine heart: for unless we give God our hearts, whither do we think this Kingdom should come? For if it come to the ears, as often times it makes offer at the hearing of God's Word, it finds that a thorow-faire which lies open on every side, and no fit place to make a residence in, and therefore commonly goes away as it came, and makes no stay there. And if it come to the eyes, as sometimes it doth at the sight of God's works, it finds them not able to stay long open, but must have their windows shut in, and so are apt to keep it out: or if they stand open, they are apt to let in vanity, which this Kingdom likes not, and therefore cannot abide to abide there neither, but vanish away. And indeed, these are the out places, this Kingdom loves to be within us, as Christ saith: The kingdom of God is within you. And we have no place within us fit to make a seat of a Kingdom but only our heart, and this indeed hath no back door to let it out, as the ear hath: nor no Portcullis to keep it out, as the eye hath: but it hath a large entrance, and a boundless circuit, and therefore most fit to give this Kingdom entertainment. And yet as fit as it is, God will not have it unless we give it him: and he will not have it so neither, unless we give it him all: for it is against his nature to have a Partner, and he cannot abide to hear of Moyties, either he must have all, or he hath nothing at all: To be a piece for God, and a piece for the world, is to be all for the world. To conclude, God at all, is to exclude him from all: Wherefore O my Soul, mangle not thy heart in giving it to God, but give it him all, and think thyself happy that he will take it all: For the more he possesseth it, the freer he maketh it: the more he dwelleth in it, the fairer he builds it: the more he reigneth in it, the more richer he adorns it. O my Lord God, that thou wouldst come and dwell in my heart as the owner of it, and reign in my heart as the King of it: I should not then envy the Palaces of Princes, nor the Kingdoms of the Earth: seeing I should have within myself a Palace and a Kingdom, not only to equal but far to exceed them.  
O what happiness will this Kingdom bring, and wherein doth happiness consist? If in dainty fare? we shall all eat and drink with Christ at his Father's Table. If in fine ? we shall all be clothed, in long white Robes. If in curious music? we shall hear the choir of Angels continually singing. If in knowledge? we shall know, as we are know. If in dominion? we shall judge the Angels. If in joy? our joy shall be full, and none shall be able to take it from us. If in glorious sights? we shall see the blessed face of God, which is the glory of all sights, and the sight of all glory.  
O happy Kingdom, o happy coming, o happy we to whom it shall come; that we can never be attentive enough in praying, never earnest enough in longing that this Kingdom may come.  
The next is, Thy will be done in earth as it is in heaven. It is a fearful thing to make this Petition to God; if we do not withal make it a rule to ourselves, that all the actions of our life may be squared by it.  
And therefore, O my soul, if matter of profit be offered to thee, lay it to this Rule; whether it be to the will of God, or no: for if it be not, what great advantage soever it make show of, account it but loss. If matter of honour be offered unto thee, lay it to this Rule, whether it be according to the will of God, or no: for if it be not, what great advancement soever it pretend, account it but shame. If matter of pleasure be offered unto thee, lay it to this Rule, whether it be according to the will of God, or no: for if it be not, what pleasing suggestion soever it hath, account it but misery. It was conceived by Ahab, that it would be for his profit, to buy Naboths Vineyard; but when he would not lay it to this Rule, he paid for his purchase, with his blood to dogs. It was pretended to Pharaoh, that it would be for his honour, to pursue the Israelites: but when he would not lay it to this Rule, he perished himself, and all his Host in the red Sea. It was suggested to Solomon, that it would be for his pleasure, to entertain the love of strange women: but when he would not lay it to this Rule; God laid it to his charge, both raising up adversaries against himself, and renting the Kingdom from his Son to his servant. We must therefore endeavour to make it a Rule to ourselves first, and then we may safely make it a Petition to God: otherwise, if we say, Thy will be done, and intent not to do it: we shall but turn the Petition from active to passive: Gods will into his anger, and draw it down to be done upon us in earth, as it was done upon the Angels in heaven.  
Many, can say this Petition devoutly enough, so long as they understand it not; but when they are told how Christ said it, Not my will, but thy will; and thereby come to know, that for praying to do Gods will, is to pray against doing their own wills, against their unlawful lusts, against their covetous desires, against their ambitious designs, against their malicious practices, and such like. Then it strikes cold to their hearts. Their tongues cleave to the roof of their mouths: and they could wish the Petition might never be made.  
But he that understands it, and yet stands to it; he that speaks it, more from his heart, then with his tongue; he that is resolved to say it, because he saith as he is resolved, this man makes it a prayer for himself, and an Hallelujah to God, and shall reap the fruit of both in the due time: to the other it proves but as the Sacrifice of fools: and if it make a noise, it is but as the tinkling of a Cymbal. Music at which God stops his ears, only the Devil makes himself meery.  
O Lord God, let it be the pleasure of thy will, that I may take pleasure in doing thy will: for unless it be thy pleasure, it can never be my will: for though we may be good followers, yet we are no good beginners, & therefore, though it please thee to say, turn unto me, and I will turn unto you: as though we should begin first, yet we are feign to return it back, and say: Turn us O Lord, and, we shall be turned. For we, God knows, are too unwieldy to turn us of ourselves, it must be done by strong hand, and none hath strength enough to do it: but thou O God, who art the God of strength.  
And if we would strive as much with the Angels for holiness, as we do with men for place, and dignity, we should find God as ready to take our parts, as he was to take our Nature, and by such a help, of such a helper, we should be able to make good our saying: Thy will be done in earth as it is in Heaven.  
O Lord God, If I cannot be like thee in holiness: yet let me be like the Angels in obedience, and if I cannot attain to neither, let me at least, aspire to both, and what I want in power and performance, make me to supply with Vows and Payers.  
And here now seems a fit place to sit down and wonder, at the unspeakable love, and bounty of God, expressed towards us, in these three Petitions; for by the first, we are assured of eternity: by the second of a Kingdom: by the third, to be like the Angels: or if we like it better to say; by the first, we are informed what we shall be as Angels: by the second, what we shall have, a Kingdom; by the third, what we shall do; the will of God.  
These are blessings worthy to come from a heavenly Father; these are rewards, which worthily become a bountiful Master.  
And now, let the swine (flesh and blood) go murmur against God, that he is a hard Father, and a bad Master: and that there is no profit in serving him, because he gives them not the mire of the world to wallow in: as though he had no other way to express his favours, but by clods of earth.  
But do thou, o my soul, meditate upon these Petitions, and in them, upon these blessings, and in these, upon the infinite love, and bounty of God: and think how happy thou art to have such a Father: how much thou art bound to love such a Master: and think not much to love him with thy whole heart: seeing he hath blessings to bestow upon thee, which cannot enter into thy heart.  
Think not much to submit thyself wholly to his will, seeing, his will is, to give thee beauty for ashes: the oil of gladness for mourning, that we shall ever find it, a most happy thing for us to say, Thy will be done in earth, as it is in heaven. But why do we say, thy will be done in earth, which is done in earth already: and that by creatures, which one would think we are never able to do it: He hath set bounds to the Sea, which it must not pass, and the Sea as raging as it is, and provoked by all the Rivers of the earth, that come running into it, as it were for the nonce, to make it pass its bounds, yet keeps itself precisely within the limits: He hath appointed the earth to stand still, and not for to move, and the earth, though but hanging in the Air, and nothing at all to hang upon: yet offers not so much, as once to stir: He hath charged the Trees to bring forth fruit, and the Trees, though almost even killed with could of winter, and threatened with the tempests of the spring, yet takes heart to come forth, and seem to rejoice, they can do as they are bidden.  
The very beasts, though never so wild and savage, yet observe the properties of their kind, and none of them encroach upon the qualities of another.  
And why all this? but only to do the will of God, and that which may seem more strange: The flowers come out of the dirty earth, and yet how neat and clean, out of the unsavoury earth, and yet how fresh and fragrant? out of the sour earth, and yet how mellifluous and sweet? out of the duskish earth, and yet how orient, and virmillion? out of the unshapen earth, and yet in what dainty shapes? in what curious forms? in what inamiling? and diapers of beauty? as if the earth would show, that for all her being cursed, she had something yet of Paradise left. And why all this? but only to do the will of God. And why then should there be complaining, as though the will of God, were not done in earth.  
O wretched man, it is only thyself, that is out of tune, in this harmony. Man that should be best, is of all the worst; that should be cleanest, is of all the foulest; that should be most beautiful, is of all the most deformed; most full of graces, yet most void of grace; of most understanding to direct his will, yet of least will to follow the direction of understanding. Man endued with celestial qualities, yet leaves them all, to encroach upon the qualities of every beast: upon the obcaenity of swine in drunkenness, upon the greediness of Cormorants, in covetousness, upon the craftiness of Foxes in fraud: upon the cruelty of Tigers, in malice, as if he would strive to exceed his first parents in transgressing, and try whether God had any greater punishment left, then casting out of Paradise. That if Christ would have served us in our kind, and as we deserve, he needed not to have gone for patterns to heaven, he might have found patterns, good enough for us amongst the meanest Creatures of the earth.  
And as he told the Pharisees, that the Queen of the South, should rise up in judgement against them, so he might have told us, the flowers, the trees, the beasts, shall all rise up in judgement against man. That we have more need to say. O that my head were waters, and mine eyes a Fountain of tears, that I might weep day and night.  
Then after trees and beasts have done God's will, to come after them all, but with only saying. Thy will be done in earth as it is in Heaven.  
O God so frame our wills, that they may be fit links, to be fastened to this Chain of thy will, that as one link drawn on, draws on another: so our spirits being guided by thy grace, may be guides to our flesh, and that our flesh, as living by thee, may live to thee, knowing, that though the way of thy will may be troublesome, in the going, yet the journey shall be comfortable in the ending; and though it be the secret of thy will, that in doing it, we shall meet with many crosses, yet it is the purpose of thy will, that by doing it, we shall purchase many joys, and therefore can have no cause to make us a afraid to say. Thy will be done in earth as it is in Heaven.  
And now having thought these Petitions to be for such most proper, let us conform ourselves according to them. When we say, Hallowed be thy Name, let us lift up the voices of our hearts, as if we were now joining with the Angels, in singing their Hallelujah. When we say, Thy Kingdom come, let us raise our thoughts, as now offering to set our hands to the Petition of the Saints in heaven: When we say, Thy will be done, let us fix our minds wholly as in the solemnity of dedicating of ourselves to God, with all the faithful upon earth. When we say, Give us this day our daily bread, let us humble ourselves, as being in state of other Creatures, and are glad to join with them in their common suit. When we say, Forgive us our trespasses, let us think ourselves enroled in the company of Penitents, and as the greatest sinners chosen speakesmen to present their supplication. And when we say, Lead us not into temptation, let us acknowledge ourselves in the number and weakness of little Children, and are glad to join with them in crying for help; that the Angel of Infants, which always behold the face of God, may be employed by him to work our deliverance.  
But what should be the cause that in the three latter Petitions we seem to be altogether for ourselves, as appears by our saying, Give us, Forgive us, Deliver us; but in the three former there is no mention of us at all, as though we were no parties to them at all? Is it not that we are, or aught to be more jealous of God's honour, than careful of our own benefits? And therefore when we say, Hallowed be thy name, we dare not say, of us, lest we should make God a Music of too few voices. And when we say, Thy Kingdom come, we dare not say, to us, lest we should assign his Kingdom too small a Territory. And when we say, Thy will be done, we dare not say, by us, lest we should stint God in the number of his servants. But we say, Hallowed be thy name, and stop there, that so no mouth may be stopped from hallowing it. We say, Thy Kingdom come, but name not whither, that so it may be intended to come every whither. We say, Thy will be done in earth, but tell not by whom in earth, that so it may be done by all in earth.  
Many would desire to know, and prise it at a great rate, how the● might get the knowledge to be assured when their sins are forgiven, and yet it is a knowledge easily to be had, and every man may tell himself; for if thou findest in thy heart a loathing of thy former sins, and a resolution to continue in amendment of life, and specially a fixed charity to forgive others; thou mayest be assured thou art in the favour of God, and all thy sins past are forgiven thee; but if thou continuest to take delight in thy former sins, and art unresolved in reforming thy courses; and especially, if thou findest in thyself a desire of revenge, and art implacable towards others, thou mayest then be assured thou art still in the state of God's displeasure, thy sins are not yet forgiven; for, these things are not only the signs, but the certain effects of God's forgiving of us, when we confess, and be grieved for our own trespasses to him, and are compassionate and relenting to the trespasses of others to us.  
There is no deed so acceptable to God, as to take all thankfully which he lays upon us; for not to murmur, or not to cast our eyes upon vanity, are in themselves any great matters; but when a man murmurs not in adversity, which gives so many causes of impatience; or when a man casts not his eyes upon vanity in prosperity, which ministers so many occasions of allurements, this is a man after Gods own heart; and this is one to whom the Devil may say, as he said to Christ, Art thou come to torment us before the time? but the difficulty of doing this, and the danger of not doing this, gives us all just cause to say, Lead us not into temptation.  
O my Soul, if thou canst not be strong enough to resist sin, be humble to confess it with contrition; dissolve into tears for that which is past, resolve upon amendment in that which is to come; and if thou canst do this, thou shalt find it the true balm of Gilead, and though thy sins were as red as scarlet, they shall be made as white as snow.  
And more, to speak of hallowing God's name: it may not be unfit to consider the three first Petitions, as they are only hallowings, or Hallelujas: for observing the difference of the songs, we shall perceive the difference of the singers.  
The first when we say, Hallowed be thy name, is the Hallelujah of Angels, and we may truly say, is the song of songs: not only, because it is sung without ceasing: but because it shall be sung without ending, and is both the cause and the effect, both the sign and the substance of our eternal happiness.  
The second (when we say) Thy Kingdom come, is the Hallelujah, of the ●aints in Heaven, and is an asspiring to the first: but an asspiring in a very near degree, near in distance, though remote in existence: for they are in assurance of attaining, and do but tarry the time, but the time will not be, till time will not be.  
The third, (when we say, Thy will be done) is the Hallelujah of the Saints on earth: and is an asspiring to the second; but an asspiring in a remote degree: for while they are in the world, they are subject to all the rubs of the world: while they live in the flesh, to all infirmities of the flesh: yet they have a confidence, though no assurance, or an assurance, though but in confidence: and therefore are remiss, but not dejected, bold, but not presumptuous, not out of heart, not out of fear.  
And may it not here be observed, that as we begin in saying, Hallowed be thy name, so we end in acting the hallowing it: and our first and last words, are all for his glory, who is the first and the last: And these three Attributes, seem to answer to our three first Petitions: Hallowed be thy name, for thine is the glory: Thy Kingdom come, for thine is the Kingdom: Thy will be done, for thine is the power.  
And we seem to sing, not only in the first, an unisone with the Angels: but in all the three, the same ditty with the Saints in Heaven, for their Hallelujah is, Thou art worthy, o Lord, to receive glory, and honour, and power: and ours here, Thine is the Kingdom, the power and the glory: That having sung the song of Saints and Angels here on the earth: we may be admitted, into the choir of Saints and Angels in Heaven, and sing eternally, thou art worthy, o Lord, to receive glory, and honour, and power: for thine is the Kingdom, the power and the glory, for ever and ever, Amen.  
And now, o my soul, consider how perfect a prayer this is: where are the Petitions of men and Angels, the Petitions of the Church militant, and triumphant, the Petitions of innocent Inphants, penitent sinners, and faithful believers: And then hearken what music it makes in God's ears, how pleasing, where the songs are all of Christ's own setting, how melodious; where they are all such sweet singers: how loud, where there are so many voices: especially, when this choir of singers, which hitherto have sung their parts apart, shall all join their voices together in that sacred Anthem. For thine is the Kingdom, the power, and the glory. And so end all, in that which ●s the end of all: and is itself without end; the glo●y of God.  
The children of God, begotten a new by the Holy Ghost, can never fall from being like him that begat them: and therefore do they much dishonour God, who in words do profess they are his Sons, and yet in their actions, they resemble the Image of Satan.  
It were a great blemish to a godly man, to be wrongfully suspected to be the father of a wicked Son; much more is God dishonoured, by such as would seem to be, but are not of his seed. For they that are of God, indeed, cannot but in some measure resemble him, in being righteous, as he is righteous: that is, by casting off the old man, which is corrupt, thorough deceivable lusts, and to put on the new man, which after God is created in righteousness and true holiness.  
This casting off, and putting on, doth teach us, that there is in us something that befits us not to retain, if we will be the true Sons of God: not by reputation amongst men, but by imputation in Christ. What is to he cast off, and what is to be put on, is plainly expressed in the Apostles words, namely, to cast off all deceivable lusts, which includeth all things forbidden, and to put on righteousness, which implieth a spiritual endowment of all heavenly graces; among which, none is of that singular force, virtue, and effect, as is, zealous, and hearty prayer, in faith unfeigned; which none can effectually make, but such as have put on this new man. For the old man knoweth not how to pray, being clothed with corruption: and blinded with the mist of ignorance.  
The new man only shaped in holiness, knoweth to whom, when, in whom, for what, and how to pray: all which circumstances, are duly to be considered in Prayer: and yet none of these, doth the natural man; that is, the old man truly apprehend: and consequently, the lip-labour that he pretendeth, to bestow in prayer, is not only, not profitable, but sinful.  
To pray unto God with the lips, for any corporal benefit, and yet to have t●e eye of the heart, fixed in confidence upon natural means, is a kind of spiritual Adultery.  
For, what man is he, that having a wife, outwardly affable, using words of love unto him, and yet her heart set upon another man, will not think her a faithless and unchaste wife? And is God less jealous think we? who craveth our hearts, when we shall worship him in words, and outward show of works? when our Consciences cannot but tell us, that we ask that of God, which we inwardly believe more probably, and possible to be obtained, by means without him.  
Is not this a fasilfying of our faith, and dissembling of our prayers? Is not this a manifest breach of the Law, that says, we shall have no other Gods, but JEHOVAH. As also, not to take his Name in vain, as they do, which call upon him with their lips, their hearts fare from him.  
God requireth not our prayers, because he hath need of them; as a service beneficial, or profitable unto him; but because we have need of his graces, and blessings, and that he loveth us, in his beloved Son, he willeth us to pray unto him for every spiritual and corporal blessing: And although it be true, that he knows whereof we have need: yet in common reason, he that wanteth, and disdains to ask, he is not worthy to receive that whereof he hath need.  
And heavily it will befall them, who having received so many blessings at God's hands, are no whit the more moved to love him: And so many threats for their unbelief, and ingratitude, and yet not moved to fear him.  
Will they not be drawn, then from their deceivable vanities? Will they rather then for less than an Apple, or a mess of Pottage, disclaim their Birthrights and lose that Kingdom, and Crown, so dear purchased for the faithful.  
Nay, were loss of it all, it were not so horrible: If a man missing the good promised, could avoid the danger threatened, it would something mitigate the despairing Conscience, and ease the troubled mind. If after death, there were neither life nor death: If a man might have no being, nor feel, nor endure torment; though he had no comfort, it were a kind of ease to the carnal mind, that knoweth no other heaven, than the profits and pleasures of this life. Nor feareth other Hell, than the misery, penury, and afflictions of the same.  
But the case is otherwise: They that miss the Kingdom of heaven, by not believing the promises of God, by not praying unto God, for direction in the course of their lives, may assure themselves, though they seem not yet to believe it: that there remains for them, and attends them, the god of darkness, and the Angel of Horror, and of Torment.  
But possess thou me, my sweet Sovereign, and reign in my body, by obedience to thy Laws: and in my soul, by confidence in thy promises.  
Frame my tongue to praise thee, my knees to reverence thee, my strength to serve thee, my desires to covet thee, and my heart to love and embrace thee. And as thou hast form me according to thine Image, so frame me according to thy will. And as thou hast made me a vessel by the stamp of thy creation, to serve thee here on Earth, so make me a vessel of Honour by the privilege of thy grace to serve thee in thy everlasting Kingdom, sweet Father I beseech thee.   

Comfortable Sentences for such that are afflicted.  
COme and let us return unto the Lord, for he hath torn, and he w●ll heal us, he hath smitten, and he will bind us up, Hos. 6.1.  
I know, O Lord, that thy judgements are right, and that thou in faithfulness hast afflicted me, Psal. 119.75.  
We have had the fathers of our flesh, which corrected us, and we gave them reverence; spall we not much rather be in subjection to the Father of our Spirits, and live; for they verily for a few days did chastise us after their own pleasure, but he for our profit, that we might be partakers of h●● holiness, Heb. 29.10.  
There hath no temptation taken you but such as is common to man, but God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation make way to escape, that ye may be able to bear it, 1 Cor. 2.3.  
For his anger endureth but a moment, in his favour is life; weeping may endure for a night, but joy cometh in the morning, Psal. 30.5.  
He will not always chide, neither will h● keep his anger for ever, Psal. 103.9.  
For the rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands to iniquity, Psal. 125.3.  
For yet a very little while, and mine anger shall cease in their destruction, Esa 10.25.  
Come my people, enter into thy Chambers, and shut the doors about thee, hid thyself as it were for a little moment, until the indignation be overpast, Esay. 26.20.  
For a small moment have I forsaken thee, but in great mercies will I gather thee; in a little wrath I hide myself from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy redeemer, Esay 54.7, 8.  
For I will not contend for ever, neither will I be always wroth, for the Spirit should fail before me, and the Souls which I have made, Esay 57.16.  
For I am merciful, saith the Lord thy redeemer, and I will not keep anger for ever, Jer. 3.12.  
So will I make my fury towards the● to rest, and my jealousy shall departed fro● thee, and I will be quiet, and will be no● more angry, Ezek. 16.42.  
Who is a God like unto thee, that pardons the iniquity, and passeth by the transgressions of the remnant of his heritage; he retaineth not his anger for ever, because he delighteth in mercy, Micha● 7.18.  
For our light afflictions which is but for a moment, worketh for us a fare more exceeding and eternal weight of glory, 2 Cor. 4.17.  
For like as a Father pittyeth his Children, so the Lord pittyeth them that fear him: for he knoweth our frame, he remembreth we are but dust. Psalm 103.13.14.  
Sing O heavens, and be joyful O earth, and break forth into singing O mountains, for God hath comforted his people, and will have mercy on his afflicted: but Zion, said the Lord, hath forgotten me: Can a woman forget her sucking Child that she should not have compassion on him? yea, they may forget: yet will not I forget thee, Esa 49.13, 14, 15.  
For the needy shall not always be forgotten, the expectation of the poor shall ●ot perish for ever, Psal. 9.18.  
In all their afflictions he was afflicted, ●nd the Angel of his presence, saved them 〈◊〉 his love, and in his pity he redeemed ●hem, and he bore them, and he carried ●hem all the days of old, Esay 63.9.  
Behold, happy is the man whom God ●orrecteth, therefore despise not the chastening of the Almighty, Job 5.17.  
Blessed is the man whom thou chaste●est, O Lord, and teachest him out of thy ●aw, that thou mayest give him rest for ●he days of adversity, until the pit be ●igged for the wicked: whom he loveth ●e correcteth, even as the Father the Son 〈◊〉 whom he delighteth; therefore despise ●ot the chastening of the Lord, neither ●e weary of his correction; for it is good ●or me that I have been afflicted, that I ●ight learn thy Statutes, Psalm 94. ●2, 13.  
Who fed thee in the Wilderness with Manna, which thy Fathers knew not, that ●e might humble thee, and that he might ●rove thee, to do thee good at thy latter ●nd, Deut. 8.16.  
For we know, that all things work together for good to them that love Go● to them that are called according to 〈◊〉 purpose, Rom. 8.28.  
My brethren, count it all joy when y● fall into divers temptations, knowing th● that the trying of your faith worketh p●tienee, James 2.3.  
Though he fall, he shall not be utter cast down, for the Lord upholdeth h●● with his hand, Psal, 37.24.  
God will lighten our darkness, he w● keep the feet of his Saints, he will not forsake them, nor forget their complaint, th● they shall not be confounded, in time 〈◊〉 trouble he will hid them, Psal. 18.28.  
His Angels shall pitch about them, 〈◊〉 will heal them, and take all sickness from them, they shall not fear their enemies, but will make their enemies afraid of them, be avenged of their enemies: 〈◊〉 will repent him of the evil pronounced ●gainst them. They cry, and the Lo●● heareth them, and delivereth them 〈◊〉 of all their troubles. Many are the tro●bles of the righteous, but the Lord delivereth them out of all, Psal. 34.7.  
But the salvation of the righteous is the Lord, he is their strength in the ti●● of trouble, and the Lord shall help the● and deliver them, he will deliver them ●om the wicked, and save them, because ●ey trust in him, Psal. 37.39, 40.   

Comfortable Sentences concerning earthly Blessings.  
FIrst, seek the Kingdom of God, and his righteousness, and all good things ●●all be added unto you, Mat. 6.33.  
O taste, and see, that the Lord is good, ●lessed is the man that trusteth in him. O ●eare the Lord ye his Saints, for there is ●o want to them that fear him. The Lion's do lack and suffer hunger, but they ●hat seek the Lord lack nothing, Psal. 4.8, 9, 10.  
The Lord is a sun and shield, and no ●ood thing will he withhold from them ●hat walk uprightly, Psal. 84.12.  
Trust in the Lord, and do good, so ●halt thou dwell in the Land, and verily ●hou shalt be fed: delight thyself in ●he Lord, and he will give thee thy de●ires of thy heart: Commit thy way unto ●he Lord, trust also in him, and he shall ●ring it to pass: For the meek shall inherit the earth, and shall delight themselves in their abundance of peace: a little that a righteous man hath, is bette● than the riches of many wicked, Psal. 37 3, 4, 5.  
O how great is thy goodness, whic● thou hast laid up for them that fear thee which thou hast wrought for them tha● trust in thee before the sons of men, Psal. 31.21.  
The Lord is good, and his tender mercies is over all his works, for seeing godliness hath the promises of this life, as wel● as of the life to come. He will dwell with his and not forsake them, that he will love and bless his people, that he will be their God, will rejoice over them to do them good, will compass them with favour as with a shield: will keep his Covenant with them, that he will set peace in their borders, and prosper them in all they go about, Psal. 145.9.  
My Son, forget not my Law, but let thine heart keep my Commandments; for length of days, and long life, and peace shall they add to thee: length of days is in her right hand, and in her left hand riches and honour. She is a tree of life to them that lay hold upon her, and happy is every one that retaineth her, Prov. 3 ●, 2, 16.  
If thou wilt diligently hearken to the ●oyce of the Lord thy God, and wilt do ●hat which is right in his sight, and wilt give ear to his Commandments, and keep all his Statutes, I will put none of these diseases upon thee which I put upon the Egyptians, for I am the Lord that healeth thee, Exod. 15.26.  
Honour the Lord with thy substance, and with the first fruits of thine increase: so shall thy Barns be filled with plenty, and thy Presses shall burst with new wine, Prov, 3.9.16.  
He that soweth bountifully shall reap bountifully and God is able to make all grace to abound towards you, that ye always having all sufficiency in all things, may attain to every good work: 2 Cor. 9.6.8.  
So shalt thou find favour, and good understanding in the sight of God and man, Prov. 3.4.  
And I will give peace in the Land, and ●ee shall lie down, and none shall make ●ou afraid, Levit, 26.6.  
Behold, my servants shall rejoice, but ye shall be ashamed: Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, Esay 65.13, 14.  
Pray for the peace of Jerusalem, they shall prosper that love thee: Peace b● within thy walls, and prosperity within thy palaces, Psal. 122.6, 7.  
Then shalt thou walk in thy way safely, and thy foot shall not stumble, Prov. 3.23.  
The name of the Lord is a strong tower, and the righteous run unto it, and is safe, Prov. 18.10.  
But who so hearkneth unto me shall dwell safely, and be quiet from the fear of evil, Prov. 1.33.  
He shall deliver thee in six troubles, yea in seven there shall no evil touch thee: in famine he shall redeem thee from death, and in war from the power of the sword: thou shalt be hid from the scourge of the tongue, neither shalt thou be afraid of destruction when it cometh, Job 5.19, 20, 21.  
He will honour those that honour him, and bring forth their righteousness as the light, and their judgement as the noon day, Prov.  
For I will have respect unto you, and make you faithful, and multiply, and establish my Covenant with you. Levit. 26.9.  
And he will love thee, and bless thee, and multiply thee, he will also bless the fruit of thy womb, and the fruit of thy Land, thy corn, and thy wine, and thine Oil, the increase of thy kine, and the flocks of thy sheep. Deut. 7.13.  
Thou shalt know that thy seed shall be great, and thy offspring as the grass of the earth. Job 5.25.  
The Lord shall increase you more, and more, you and your Children. Psal. 115.14.  
Thy wife shall be as the fruitful vine by the sides of thy house; thy Children like Olive plants round about thy Table; yea thou shalt see thy children's Children, and peace upon Israel. Psal. 128.3.6.  
I have been young, and now am old, yet have not seen the righteous forsaken, nor his seed, begging bread; he is ever merciful, and dareth, and his seed is blessed. Psai. 37.25.26.  
The just man walketh in his integrity, his Children are blessed after him. Prov. 20.7.  
I will power my spirit upon thy seed, and my blessing upon thy offspring, and they shall spring up among t●e grass as willows by the water courses. Esay. 44.3.4.  
A●d their seed shall be known among the Gentiles, and their offspring among the people; All that see them shall acknowledge them, that they are the seed which the Lord hath blessed. Esay. 61.6.  
I will give them one heart, and o●e way, that they may hear me for ever, for the good of them and of their Children. Jer. 32. ●9.  
The Children of thy Servants shall continue, and their se●d shall be established before thee. ●sal. 102.28.  
Though h●nd join in hand, the wicked shall not b● un●●●●shed, but the seed of the righteous shall be delivered. Prov. 11.21.  
In the fear of the Lord is strong confidence, and his Children shall have a place of refuge, Prov. 14.26.  
All thy Children shall be taught of the Lord, and great shall be the peace of thy Children. Esay 54.13.  
For God will show mercy to them that love him, and keep his Commandments.   

Meditations and Resolutions.  
PRide is the greatest enemy to reason, and discretion the greatest opposite to pride; for whiles wisdom makes Art the Axe of nature, pride makes nature the Axe of Art: The wise man shapes his apparel to his body; the proud man shapes his body by his apparel: 'tis no marvel then, if he know not himself, when he is not to day like him he was yesterday.  
And less marvel, if good men will not know him, when he forgets himself, and all goodness.  
I should fear whilst I thus change my shape, lest my maker should change his opinion, and finding me not like him he made me, reject me as none of his making.  
I would any day put off the cause of my apparel, but not every day put on new fashioned apparel; I see great reason to be ashamed of my pride, but no reason to be proud of my shame.  
Hipocricy desires to seem good, rather than be so: honesty desires to be good, rather than seeing so: The worldlings purchased reputation by the sale of desert: wise men, by desert with the hazard of reputation.  
I would do much to hear well, more to deserve well, and rather lose opinion then merit.  
It shall more joy me that I know myself what I am, than it shall grieve me to hear what others report me. I had rather deserve well without praise, then do ill with commendation.  
There is nothing more certain than death, nothing more uncertain than the time of dying.  
I will therefore be prepared for that at all times, which may come at any time, must come at one time or another: I shall not hasten my death by being still ready, but sweeten it: It makes me not die the sooner, but better. Had I not more confidence in the truth of my Saviour, then in the traditions of men: poverty might stagger my faith, and bring my thoughts into a perplexed purgatory, wherein are the poor blessed, if pardon shall be only by expense? Or how is it hard for a rich man to enter into Heaven, if money may buy out the past, present, and future sins of himself, his deceased and succeeding progeny? It Heaven be thus sold, what been fit has my poverty, by the prize alreapy paid? I find no happiness in room on earth. 'tis happiness for me to have room in Heaven.  
Nature bids me love myself, and hate all that hurt me; Reason bids me love my friends, and hate those that envy me; Religion bids love all, and hate none; Nature showeth care, Reason wit, Religion love, Nature may induce me, Reason persuade me, but Religion shall rule me.  
I will hearken to Nature in much, to Reason in more, to Religion in all.  
Nature shall make me careful of myself, but hurtful to none; Reason shall make me wise for myself, but harmless to all; Religion shall make me loving to all, but not careless of myself: I may hear the former, I will hearken only to the latter; I subscribe to somethings in all, to all things in Religion.  
A large promise without performance, is like a false fire to a great piece, which dischargeth a good expectation, with a bad report: I will forethink what I will promise, that I may promise but what I will do: Thus whilst my words are led by my thoughts, and followed by my actions, I shall be careful in my promises, and just in their performance: I had rather do, and not promise, then promise, and not do.  
I cannot s●e two sawyer's work at a pit, but they put me in mind of the Pharisee, and the Publican, the one casts his eye upward, whiles his actions tend to the p●● infernal  
The other standing with a dejected countenance, whiles his hands and heart move upward.  
'Tis not a shame to make show of our profession, so we truly profess, what we make show of. But of the two, I had rather be good and not seem so, then seem good, and not be so: The Publican went home to his house, rather justified then the Pharisee.  
When I see leave● drop from their Trees in the beginning of Autumn: just such think I, is the friendship of the world; whiles the sap of maintenance lasts, my friends swarm in abundance, but in the winter of my need, they leave me naked; He is a happy man that hath a true friend at his need; but he is more truly happy that hath no need of his friend.  
When I see the heavenly Sun, buried under earth, in the evening of the day, and in the morning to find a resurrection to his glory, why (think I) may not the Sons of Heaven buried in the earth, in the evening of their day●●, expect the morning of their glorious resurrection? Each night is but the past day's funeral, and the morning his resurrection.  
Why then should our funeral sleep be other than our sleep at night? why should we not as well awake, to our resurrection, as in the morning? I see the night is rather an intermission of day, than a deprivation; and death rather borrows our life of us, then robs us of it: since then the glory of the Sun, finds a resurrection, why should not the Sons of glory? since a dead man may live again, I will not so much look for an end of my life as wait for the coming of my change.  
A bad great one, is a great bad one; for the greatness of an evil man, makes the man's evil the greater.  
It is the unhappy privilege of authority, not so much to act, as teach wickedness, and by a liberal cruelty, to make the offenders sin not more his own, then others.  
Each fault in a leader is not so much a crime, as a rule for error. And their vices are made, (if not warrants yet) precedents for evil.  
To sin by prescription, is as usual as damnable, and men run post in their journey, when they go to the Devil with authority: when then the vices of the rulers of others, are made the rule for vises to others, the offences of all great ones, must needs be the greatest of all offences; either than let me be great in goodness, or else it were good for me to be without greatness.  
My own sins are to heavy for me: why then should I load myself with others offences.  
There is no security in evil society, where the good are often made worse, the bad seldom better: for it is the peevish industry of wickedness, to find, or make a fellow, 'tis like they will be birds of a feather that use to flock together: For such doth their conversation make us, as they are with whom we use to converse.  
I cannot be certain, no● to meet with ill company, but I will be careful not to keep with evil company. I would willingly sort myself with such as shall teach, or learn goodness. And if my Companion cannot make me better, nor I him good: I will rather leave him ill, than he shall make me worse.  
It i● the apish nature of many for to follow rather example, than precepts, but it would be the safest course of all, to learn rather by precept then example. For there is many a good Divine, that ca●not learn his own teaching. It is easier to say, this do, th●● to do it: when therefore I see good Doctrine with an evil li●e, I may pity the one, but I will practise the other. The good say belong to all, the evil actions only to their Authors.  
I see corruption so largely rewarded, that I doubt not, but I should thrive in the world, could I get but a dispensation of my Conscience for the liberty of trading.  
A little flattery would get me a great deal of favour, and I could buy a world of this world's love, with the sale of this little trifle honesty.  
Were this world my home, I might perhaps be trading; but alas, these Merchandise yield less than nothing in heaven; I would willingly be at quiet with the world, but rather at p●●ce with my Conscience; the love of men is good, whilst it lasteth; the love of God is better, being everlasting.  
Let me trade then for those heavenly Merchandise: If I find those other in my way, they are a great deal more the● I look for, and (within little) more than I care for.  
As faith is the evide●ce of things not seen, so things that are seen, are the perfecting of faith.  
I believe a tree will be green when I see him leafless in winter. I know he is green, when I see him flourishing in Summer. It was a fault in Thomas, not to believe till he did see. It were a madness in him not to believe when he did see. Belief m●●y times exceeds Reason, not oppose it, and faith be often above sense, not against it.  
Thus whiles fa●●h doth ass●●● me, that I eat Christ effectually, sense must assure me, that I taste bread really.  
For though I oftentimes s●e not t●ese things th●t I beli●v●; yet I must still believe those things that I see.  
The Cross is but a sign of Christ crucified. Christ crucified the substance of the Cross, the sign without the substance is as nothing: the substance without the sign is all things. I hate not the sign, though I adore but the substance, I will not blaspheme the Cross of Christ, I will not worship but Christ crucified, I will take up my Cross, I will love my Cross, I will bear my Cross, I will embrace my Cross, yet not adore my Cross, All knees shall bend in reference to his name, mine never bow in Idolatry to his Image.  
As the giver of all things, so each receiver loveth a cheerful giver; for a bargain is valued by the worth of the thing bought, but a gift, by the mind of the party giving, which made the widow's mite of more worth, than the riches of superfluity. I see then, he gives not best, that gives most, but he gives most that gives best: If then I cannot give bountifully, yet I will give freely, and what I want in my hand, supply by my heart: he gives well that gives willingly.  
When I see the Larkers day-net spread out in a fair morning, and himself whirling his artificial motion; and observes by the reflecting lustre of the Sun, on the whirling instrument, not only the merry Lark, and fearful Pigeon, are dazzled, and drawn with admiration: but stowter birds of prey, the swift Merlin, and towering Hobby, are enticed to stoop, and gazing on the outward form; lose themselves.  
Me thinks I see the Devil's night-nets of enticing Harlots fully paralleled, spread out for us; in the v●gor of our youth, which with rolling eyes, draw on the lustfulness of affection, and betray the wantonness of the heart, and which their alluring glanses often make to stoop within the danger of their fatal nets; not only the simple, and careless, but others also; men otherwise, wary and wise, who coming within the pull of the net, lie at the mercy of that merciless Fowler, to their certain destruction.  
Hence, I resolve, when I see such glasses, to shun such motions, as assured that these Glass' have Nets adjoining, those Nets a Fowler attending, that Fowler a death prepared for me, than which I cannot die a worse. I may by chance, I must of necessity, at some time come within their view; I will at no time come within their danger. I cannot well live in this world, nor at all in the better world, if I be caught in their fatal Nets.  
As oft as I hear the Robin-red-breast chant it as cheerfully in September, the beginning of Winter, as in March the approach of the Summer: why should not we (think I) give as cheerful entertainment to the hoary Hairs of ou● ages Winter, as to the Primroses of our youth's spring; why not to the declining Sun in adversity, as (like Persians) to the rising Sun of prosperity; I am sent to the Ant to learn industry, to the Dove to learn innocence, to the Serpent to learn wisdom; a●d why not to this Bird to learn Equanimity and patience, a●● to keep the same teno● of my mind●● quietness, as well at the app●●ac●● of calamitous Winter, as of the Spring of h●ppin●ss●? And since the Romans constanc●e is so commended, who changed not his countenance with his changed Fortunes; why should not I with a Christian resolution hold a steady cou se in all wethers? and though I be forced with cross Winds ●o shift my Sails, and catch at side Winds, y●t skilfully to steer and keep on my course by the Cape of good hope, till I arrive at the haven of eternal happiness.  
And now to conclude, Meditation is a busy search in the Storehouse of Fantasy, for some Ideas of matters to be cast in the moulds of resolution, into some forms of words, or actions; in which search when I have used my greatest diligence I find this in conclusion▪ that to meditate on the best, is the best of Meditations; and a resolution to make a good end, is a good end of my resolutions.   

A Morning Prayer.  
O Most gracious God and loving Father, we hearty thank thee for all thy loving kindnesses so abundantly showed upon us: for our Election, Creation, Redemption, merciful Vocation, Justification, Sanctification, and continual preservation, and for our assured hope of our Glorification in the world to come.  
We praise thy gracious goodness for so mercifully preserving us this night past, and delivering us from all dangers both of soul and body, for that thou hast given us so sweet and comfortable rest, and hast brought us to the beginning of this day: And as thou hast safely preserved us unto this present hour, from all dangers of this life; so we beseech thee to continue this thy favour towards us this day, and the whole course of our life; suffer us not by vain allurements of this world to be drawn away into sin and wickedness: assist us with thy Grace and holy Spirit, that we spend not our times vainly, or idly, but that we may always be diligently exercised in the duties of our Calling, to the benefit of our Brethren, and discharge of our Conscience: Grant that in all our consultations, words, and works, we may ever have thee present before our eyes, through Jesus Christ our Lord and Saviour. Amen.   

An Evening Prayer.  
O Most gracious Lord God and loving Father, we hearty thank thee for all thy mercies, blessings, benefits, and preservations, so abundantly showed towards us. We do praise thy glorious goodness for so mercifully preserving us this day past, and delivering us from all perils and dangers both of body and soul, for prospering and preserving us in health and prosperity, for giving us all things necessary for this present life, as health, food, and apparel, and other convenient things needful; this gracious goodness of thine we beseech thee, O Lord, to continue towards us for ever.  
And here, O Lord God, we offer up unto thee ourselves, and ours, our souls, our bodies; we recommend our lives, our means, and all we have unto thy gracious preservation and protection, in assurance that that cannot perish which is committed unto thee; keep us this night in safety, and grant, good Lord, that our bodies may sleep, and ou● souls may watch for the coming of our Saviour thy Son Jesus Christ, tha● so our souls and bodies may be more apt, and able, to serve thee in that estate and Calling wherein thou hast thought good to place us; we do confess and acknowledge, O merciful God, that we are most miserable and wicked sinners, as well by original corruption of Nature, as by the course of our evil and naughty life; we have, and do daily break and transgress thy most holy Law and Commandments, both in thought, word, and deed. By the means of this sin and corruption, we do continually deserve most just condemnation, and to be for ever cast out of thy presence; yet such is thy goodness towards us, thou wouldst not suffer us thus to perish in our sins, but hast sent thine own dear Son Christ Jesus, to take upon him whatsoever is due to us, and to reconcile and mak● us one with thee again: In him therefore, and thorough him we come unto thee, beseeching thee for his sake, that we feeling the grievousness of our sinnes, and groaning under the burden of them, may find the release and ●ase of them, in that we through thy ●●●y Spirit steadfastly bel●eve that Christ hath borne the burden of them, even for us. Grant O Lord, that we being assured hereof in our conscience, may through thy holy Spirit, be renewed with more graces, and hate, detest, and abhor all manner of sin, and study to live in all things according to thy blessed Will during our whole life. Grant this O dear Father, for Jesus Christ his sake. Amen.   

A Prayer for remission of sins.  
O Lord, glorious, everliving, loving, everlasting Father, I wretched sinner presume once again after my sin to return home unto thee, requesting, begging, praying, and desiring of thy heavenly Majesty that thou wil● look down upon me; I confess, were it not for the hope of thy mercy, an● the hold of thy comfort, and the renewing graces which sometimes I feel from thee, and that sweet taste and feeling of thy good gifts, and thy heavenly Word, I should sink in despair, for my sin is always before me; if I go, they follow me; if I run, they fly after me; if I look back, they stare upon me; if I go forward, they meet me; if I turn to the right hand, they terrify me; if to the left hand, they torment me: If I look down to earth, Hell is ready to devour me; now have I no way but to look up to thee (Lord) be thou then door ready to receive me; help me good God, save me dear Father, secure me sweet Redeemer, assist me merciful Creator, that my prayers may be so fervent, so zealous, so affectionate towards thee, that they may draw down thy mercies upon me; pour down thy blessings, shower down thy graces, open thy hand of mercy, restore joy and comfort to my heavy and laden soul, wash away my sins, wipe away mine iniquity, heal my infirmities, purge my wicked mind of all evil thoughts, pardon all misdeeds, and wicked deal, renew the good Spirit of heavenly graces, restore the joys of thy holy comforts upon me: O Lord, let me have some feeling, some taste, some scent, some glimmering of thy glorious presence: Let me feel some comfort, find some joy, have some rest; good Lord, let me be once truly renewed by thy grace, and settled in thy service, that I never slip, nor slide back but grant unto me most merciful Father) a sure and settled dependence upon thee; so that in all my wordt, work●, and deeds, I may rejoice in serving, fearing, and obeying thee; and that I may spend all the residue of my days truly serving thee, seeking to glorify thy Name, and magnify thy goodness unto me, so long as it shall please th●e to lend me breath to this frail body; And merciful Father, favourably govern and guide, help, instruct, and teach me in thy wi●dom to magnify thy holy Name; multiply and increa●e thy mercies on me, O Lord, preserve and prospero me in all my ways and works, and all about me; remember thy poor flock, build up thy Church, renew Zion govern, assist, and bless all pain ul Preachers and Pastors of thy Word, teach them and us understanding, rihgtly to know thee, and truly to follow thee; awake my drowsy soul, defend it from evil imaginations, keep me in holy and heavenly meditations, grant me to observe thy ways, so that I may walk in piety, and peace: set my sins so before mine eyes, that when I look back on them, I may with sorrow weep, lament, and repent my time past, which hath been spent so wickedly, or unprofitably. O powerful Preserver remember me, restore me to joy and comfort, and hasten in time, thy salvation unto me. Draw my lingering soul, and it shall run after thee; turn me unto thee with all willingness, come thou near unto me, g●●d Lord, and declare and show thy mercies on me; establish me in grace, excite me to good●●sse: Give me grace that I may always grow stronger and ●●●●●ger, to walk before thee, weaker and we●ker to sin, faithful and ●●●me in thy service. Grant this, dear G●d, and merciful Father, for Christ Ie●us his sake, our Saviour and Rede●mer. Amen.   

A Prayer in time of War.  
O Glorious Lord God, and everlasting Father, we entreat the● mercifully to look down upon us▪ and hearken unto our complaints and desires, and grant we beseech thee our requests, O gracious Father, thou knowest nor sins and our iniquities are not hid from thee, they lie open to thy Judgements, yet we know that thy mercies are the cure of our miseries; and when w● fly to thee, thou drawest near to us; we beseech thee now to be favourable, and spare us for all our sinne● past, and be ready to deliver us from sins to come; look down in mercy upon us, and as thou hast been ou● everlasting defence, so now defen● us from the rage of our enemies; go● in and out O Lord before our Armies, before our Generals, before ou● Fleets, and Commanders: And gran● we may be thy Soldiers, to fight under thy Banner; stir up our hearts and strength against the enemy, defend thy afflicted Flock; remember we beseech thee the burden of misery laid upon thy Church in this time, in these our Kingdoms, and elsewhere, and in thy due time restore them to their former glory. Settle our hearts and affections to regain, and recover that which hath been lost, and grant that we seeing their double dealing may no longer trust to them which have no truth; they imagine mischief in their hearts, and are set on fire to do ill; but break thou the knot of their malice, lay open their plots, discover their devices, weaken their Armies, overthrow their Inventions, confound their Counsels, and consume their numbers. O Lord, thou hast in times past made the Stars to fight in order, the Sun to stand still, the Seas to devour, the Winds to overthrow thy enemies: So now, O Lord, cause these thy Creatures to assist, and help us, and our distressed Neighbours, that all the world may know, It is thou that fightest our Battles, and undertakest our cause.  
Finally, O Lord, bless we beseech thee, us, and every one of us in what we shall take in hand, for defence of thy Church, and Truth; bless we entreat thee our King and Parliament, our State and Clergy, our Communality; and give thy blessing unto us all; and last of all, bless we beseech thee all the worthy Companies of Soldiers, in Cities, and all other places in the Land; bless O Lord their inventions of War, and make them expert by their practices, prosper all their undertake; so that all the world may know, that thou art the Guider of our Counsels, and Leader of our Armies. Grant this dear Father, and all other good things unto us, for the good of the Church amongst us, and the relief of others by us, now and ever, for Christ Jesus sake our only Saviour and Redeemer. Amen.   

A Prayer for God's protection of his Church in respect of the present troubles of it.  
ALmighty God, the Lord of Hosts, and Governor of all things, whose power no Creature is able to resist, to whom it belongeth justly to punish sinners, and to be merciful to them that truly repent: Work in us, and in all thy people, unfeigned and effectual repentance, that what thou seest amiss in us, and amongst us, or in any parts of thy Church, may speedily and thoroughly be reform; that which is righteous and good in thy sight may be established and maintained, especially in this our Land, and other places professing thy Truth and Gospel; and in the mean time while we strive after that which may be most agreeable to thy holy Will, as it is revealed in thy holy Word; be merciful unto us, and bring us on as thou seest it needful, evermore supporting us in our most gracious Shepherd by thy staff of comfort. And thou Son of David, that knowest the merciless condition of Satan, and cruel men, his cursed Instruments; we humbly beseech thee never to deliver us over into their power, but save, and defend us, and all thy people, evermore from the hands of all our enemies both bodily and ghostly: And more particularly at this time, we earnestly beseech thee, O heavenly Father, by the mediation of thy Son Jesus our only Mediator, to be merciful to those that are joined with us, or stand out for thy Truth, or any righteous Cause; and give that issue to the present troubles of thy Church as may make most for thy glory, the advancement of thy Truth, and Gospel, the relief of all thy distressed people, in all those parts of thy troubled Church, and for the establishing of truth and peace in this our Land.  
May it please thee once to free all our Brethren from the dominion of that Mystery of Iniquity, as also still to shield and secure us, and all other professing thy Name, and Truth, from that cruel Faction, which, as if they delighted in blood, have already spoilt so many Nations.  
Lord, thou only art the Catholic King, we can acknowledge no King over all the Earth but thyself, nor any Universal Head over all thy Church but that only Archbishop of of our souls, thy Son Jesus our blessed Saviour, to whom all power is given both in Heaven and Earth.  
Arise than thou Lord to whom the Kingdoms do belong, and show thyself, and let not the man of the Earth any longer exalt himself, lest he be too proud, and lest he ascribe to himself, or to his graven Images, or vain Idols, the conquest that thou shalt see, and suffer over thy people, Not unto us, O Lord, not unto us, but unto thy Name be the praise; For the honour of thy Name arise before Ephraim, Benjamin, and Manasses, before Great Britain, Ireland, and other Countries that call upon thy Name; arise, and show thyself for us, for on thee only do we call: We call on thee to save us, and our Forces, and thy people now in more danger; how, and in what manner, and at what time fully to declare thy Salvation, we refer to thy heavenly wisdom; only in the mean time, that it may please thee to sanctify, and save, to preserve and provide for them and us, and all thine both in Field and City; Protect and defend, deliver us and ours at home, and abroad: And thou great Sheheard of Israel, be pleased to take down more and more that Man of Sin, that hath, and would exalt himself against thee; Assuage then the malice of those that are enemies to us, or to any of thy people, and evermore confound all their devices, that we being armed with thy defence, may ever more and more give praise to thee, which art the only Author of our peace, and Giver of all victory. And all this good Lord for us, for them, and all thine, not for our merits, but for thy great Mercy sake, and for the Truth sake of thy gracious Promises in Jesus Christ our Lord, and only Advocate and Redeemer. To whom with thee O Father, and the holy Spirit, be all praise and glory now and for evermore. Amen.   

A Prayer before Sermon.  
O Most gracious God, assist me I humbly beseech thee in this my good purpose and zeal, and give me grace at this present time godly to enter into thy service: Dear Father, assist me with thy holy Spirit, and drive away all vain and idle cogitations out of my mind, that I may hear thy Word to my Souls comfort; grant that it may take deep root in my heart, and bring forth plentifully, to the honour of thy blessed Name, to the comfort of my Soul, and the good example of my Brethren, who seeing my good works may glorify thee my only Saviour and Redeemer. Amen.   

A Prayer before the receiving of the Sacrament.  
O Most sweet lover of all Mankind, Lord and Saviour, I beseech thee for thy bitter Passion sake to remove from me all pride, envy, and detraction, wrath, malice, and impatience, and all other sicknesses and diseases of the Soul; and plant good Lord in my heart and mind true meekness, charity, temperance, and modesty, with all such other virtues and preservatives unto the Soul; And mortify in me good Lord, all unclean motions, carnal desires, and inordinate affections, and revive in me the love of virtues, and the perpetual exercise thereof; so that at this time, and at all times I may worthily receive this holy and blessed Sacrament unto thine honour and glory, and my souls endless joy and comfort. Amen.   

A Prayer after receiving of the Sacrament.  
IN most humble and most hearty manner, with most due reverence I thank thee good Lord, most holy Father, and everlasting God; tha● by the bounty of thy merciful grace wouldst vouchsafe thus to refresh and feed my Soul through faith, with the benefit of the Death and Passion of thy Son our Lord God and Saviour jesus Christ.  
And I beseech thine infinite goodness, that this the Sacrament of this thy Death and Passion, which I most unworthy wretch have now received, may never come hereafter in judgement and Condemnation unto me, for mine evil merits, and deservings; but rather good Lord, it may come to the profit and comfort of my body, and to the salvation of my Soul unto the life everlasting. Amen.   

A Prayer at the hour of death.  
O Heavenly Lord God, we poor wretches being overcome with grief, come all here attending thy good pleasure with this sick Servant of thine, O Lord incline to hear our Prayers, and his complaints unto thee; be now O Lord present, and send thy good Angels and Spirit to attend us; be with us O Lord, and comfort this sick person, and now if the time be come of his departure, grant O Lord he may departed with godly comfort, and joy everlasting into thy Kingdom: Ease O Lord his griefs, mitigate his pains, assuage his sorrows, an● give him a lively touch of thy heavenly comfort: put by all worldly thoughts, and beat down all bad suggestions, let nothing but good come in his mind, and grant that he may to the last gasp of breath, breath out still some comfort of thy help, and grant when he hath done his last, to finish this mortal life, than he may with Lazarus be carried into Abraham's bosom. O Lord forgive him, O Lord receive him, O Lord protect him, O Lord succour and save him, and now and for ever grant he may rest with thee in eternal glory.  
Hear us good Father for this our Brother, and do for him and us according to thy Fatherly mercy in Jesus Christ; to whom we commend him, with these our prayers for him, and all his, and our occasions, in tha● prayer which thy blessed Son hath taught us.  
Our Father which art, etc.   
FINIS.   

Novemb. 29. 1648.  
Imprimatur  
John Downham.