A Christian's Journal▪ OR Brief Directions FOR DEVOTION AND CONVERSATION.  
Brevis Praedicatio, longa Comminatio, Actio perpetua.  
Denique quid verbis opus est, spectemur agendo?  
LONDON. Printed for the Author and sold by R. Bentley in Russel-street. 1684.   

TO THE Right Honourable The LADY PHILIPPA MOHUN, Baroness of Oakhampton.  
Madam,  
I Humbly present to your Ladyship these few Glean, which I have gathered and tied up into this little Sheaf. I am not ashamed to acknowledge, that much of it is none of my own: In Divinity, all men must be Borrowers; and no man knows more, than what is Revealed; the Ambition of Discovery, has been one of the chiefest grounds of those many Heresies and Schisms, with which the World is at this day overrun, and the Church divided. And to me 'tis no great wonder, when men dispute Wisdom with their Maker; when soaring Wits will not stoop and submit to the plain Truths of the Gospel, but think themselves able to correct Scripture, and find out more New, and Easy ways to Heaven, than our blessed Saviour, or his Apostles, have ever informed the World of; that so many Wander, and Miscarry.  
You have here, Madam, set down the thoughts of several Learned Divines, upon the same Subject; Various Rules, from divers Hands, directing our Practice; and yet all of them so Weighty, as I doubt not but your Ladyship will confess, few of them could have well been omitted: You will find men, of different Opinions here, All consenting to further Holiness of Life.  
It is the mischief, Madam, of our Days, that men are too much of a Party in Religion; and regard not so much what is said, as who is the Preacher: So that 'tis as dangerous to quote Charnock, or Owen in the Pulppit as Mead, or Sanderson in a Meeting. This, Madam, is one Reason why I conceal men's names; that the Reader may be no way biased by them: And I have endeavoured so to mingle different Parties, that 'twill not be very easy to discern the Bishop from the Doctor, or the Coat from the Cassock; that so men, that are set upon Quarrels, may Fight in the dark, where 'tis odds they mistake their man. And this, Madam, is the only excuse I have, for hiding myself in the Crowd of your Admirers; among whom you have not,  
Madam, A more Real humble Servant. Covent Garden, Sept. 15. 1683.   

Errata.  

P. 31. l. 13. for a, r. as.  
P. 51. l. 5, 6. r. Imaginations.  
P. 54. l. 20. No Comma after Containing.  
P. 74. l. 5. for your, r. Our.  
P. 86. l. 1. blot out the.  
P. 89. l. 9 for to, r. by,  
P. 95. l. 18. r. with.  
P. 100 l. 18. r. delight most.  
P. 121. l. 7. for thy, r. the.  
P. 134. l. 2. for all, r. ill.  
P. 139. l. 6. for Neither, r. Never.  
P. 180. l. 14. No Comma after in.  
P. 243. l. 13. r. bring us that.  
P. 246. l. 17. for bat. r. that.  
P. 258. l. 5. no Comma after best.  
P. 280. penult. for knowest. r. knewest.    


CAP. I. Introduction.  

Sect. 1.  
THE best way to please God, the nearest, and readiest way to Heaven, and to get a cheerful Heart in the mean time till we come thither, is to walk with God in all Uprightness, to live by Faith, which is to frame our Life according to the Will of God revealed in his Word. This God commands to Abraham, Gen. 17.1. I am God all-sufficient, walk thou before me, and be thou upright▪: This is commended to us by a Cloud of Examples; of Enoch, Noah, Job, David, Zacharias, etc.  
Then a Man is said to walk with God, when he daily goes on to repent of his Sins past, when he believes in Christ for Pardon, and believes his Word for Direction; when he sets God before him, and walks always as in his presence; not after the Flesh, but Spirit; not to the will of Man, but God.   

Sect. 2.  
Everyday is a little Life, bound with the Night and Morning, as with Birth and Death: one Day is the Brief of the whole; and the whole, but a Day repeated. A good Christian first turns himself to God, by Prayer alone, then with his Family, then to his Calling, to his Society, Eating and drinking, and at Night returns ro his rest; in all these walking Godly, Soberly, and Righteously. This is the sum of Life, and of the ensuing Manual, wherein Directions are offered for each of these particulars, which may not be without their use, especially to such who are not better provided.    

How to begin each Day.  
IN the Morning when you awake, accustom yourself to think on God; or something in order to his Service; let thy fist thoughts be for Him, who made the Night for Rest, and the Day for Travel; who has given thee rest, preserved thee while thou slept, and renews his loving kindness to thee every morning; thankfully acknowledge the Mercies thou hast received, and earnestly pray for those thou standest in need of. Prayer is the best Key to open the Morning, and the surest Bar to shut up all at Night. A Heart early perfumed with God's presence, will savour of him all the day after.  
Arise as early, as the necessity of thy Body or Mind will permit; according to the Example of our Blessed Saviour, Joh. 8.2. Matth. 1.35. This Practice will be for the Health of thy Body, for the advantage of thy Spiritual and Temporal estate; hereby thou wilt have the day before thee, and gain the fittest season, and large Portions of time, for the exercise of Religion, and works of thy Calling: besides, thou wilt be more able and active for any employment. Too much Sleep hurts the Brain, dulls the Wit, impairs the Memory, and makes a man more slothful; like the Drunkard who becomes more dry, through excess.  
The time betwixt your waking and arising may profitably be employed in occasional Meditation.  
While your Body is dressing, (not with effeminate Curiosity, nor yet with rude Neglect) let your Mind address herself to her ensuing Task, bethink what is to be done, and in what order: and because every day thou shalt surely be assaulted by the World, the Flesh, and the Devil, fail not to put on thy Spiritual Armour, prescribed Ephes. 6. from the 12. to 18. that thou mayest be able to resist. Consider what temptations thy Business or Company are most likely to lay thee open to the day following, and Arm thyself with Resolution against them: And again, what occasions of doing Service to God, or Good to thy Neighbour, are most likely to present themselves; and resolve to embrace them.  
And Lastly, thou may'st consider thyself with thy Equals either in Estate, Age, or other Circumstances, what are thy particular failings, what thy Natural Infirmities, what those things are in thy Words, Actions, Behaviour, and whole manner of Life, which diminish thy Reputation, and make thee less than thy Equals; and what thy aims and ends are, with the Rules of Life thou hast set thyself.  
This is likewise a fit time to call to mind what Rules we are to observe in our Apparel; That they be for Health, Honesty, Comeliness: that we go rather with the lowest, than highest of our Place and Quality. That the Fashion be neither Strange, Immodest, Singular, Ridiculous, nor we the first in it. That neither the making nor wearing savour of Pride, Lightness, Curiosity, Lasciviousness, Prodigality, Covetousness; but such as becomes Holiness, Wisdom, and Honesty; following the Example of those of our own Rank, that are most Sober and Discreet.   

Directions for Closet Devotion:  
And first for Reading.  
HAving thus begun the Day, that thou mayst walk with God the remainder of it, it will be needful first to renew thy peace with God, and then keep it. To this end as soon as thou art ready, (if unavoidable necessity hinder not) retire to thy Closet, and there in a more solemn manner offer thy morning Sacrifice of Prayer and Thanksgiving, according to the Command, Matth. 6.6. And that these may be the better performed, prepare thyself by Reading, and Meditation; for though these be distinct Exercises, yet are they most properly joined together, since they mutually help and assist each other.  
That day is lost, whereof some time is not improved, in searching Gods Holy Word, those Divine Monuments: other Books thou mayst turn over out of choice; this thou must read out of Duty, Luke 16.29. They have Moses and the Prophets, let them hear them: And John 5.39. Search the Scriptures: And Deuteronomy 31.11. Thou shalt read this Law before all Israel, that they may hear it, that they may learn, and fear the Lord God, and keep and observe all the words of this Law: So also the 6. and the 61. And these words which I command thee this day, shall be in thy Heart, and thou shalt rehearse them continually to thy Children, and shalt talk of them when thou tarriest in thy House, and as thou walkest by the way, and when thou liest down, and risest up: Thou shalt bind them for a sign upon thy hand, and they shall be as Frontlet's between thine Eyes; also thou shalt write them upon the Posts of thy House, and upon thy Gates.  
First therefore, when you read this Word, lift up your Heart to God for his Leave and Blessing, for the Spirit of Understanding and Wisdom, that your Mind may be more enlightened, and your Heart more strengthened with Grace, by it; for this Word is Spiritual, and contains the hidden things of God in a Mystery: in which respect, 'tis a Sealed Book to those that have not the help of the Holy Spirit. Then you read the Word aright indeed, when you have the same frame of Heart as the Holy Penmen had in the Writing of it.  
Read the Word with Hunger and Thirst after Knowledge, and growth in Grace: and as the means ordained of God for this end.  
Read it with a Reverend and Humble, with a tractable and honest Heart, trembling at the Judgements against Sinners, rejoicing at the Promises made to the Penitent, willing, and resolving to obey the Commands. This is the best help, and Art of Memory: for exceeding Joys, Griefs, Hatred, and Desires, etc. do leave the deepest impressions upon us; we do not soon forget the Sicknesses and Pains we have gone through, and the shortest Wit can remember where he laid his Gold.  
Compare your ways with the Word, bring them to the Rule, see how they and that agree, be thankful for any Conformity, humbled and grieved for any Failing, fly to Christ to make your Peace, and resolve to look better to your ways for the time to come.  
Advise about, and resolve upon the means, to bring all into practice; especially those Duties which are laid before thee in thy present reading; Observe the very expressions of Scripture, for they are very useful in Prayer, and do often carry a secret Emphasis in them, that will greatly comfort, and affect the Heart that considers them.  
In reading still keep Jesus in thine Eye, as the End, Scope, and Substance of all the Scripture, in whom they all are Yea, and Amen.  
Meditate on, and strive to find out the meaning, and mind of God, in each particular Scripture: and to prevent mistake and wresting of Scripture to your hurt, get first a clear knowledge of the Grounds and Principles of Christian Religion, and endeavour to frame your Life according to the more easy, and known Scriptures. Secondly, Be much in hearing the Word read in Public, and Interpreted by a Learned, and Faithful Minister: Let not God's public Ordinances be either condemned or neglected, for the sake of Reading, Prayer, or any other private Duty. This will rather bring a Curse, than a Blessing. And, Lastly, as above, Cherish an humble and honest Heart, resolved to obey when you know God's Will, Joh. 7.17. If any man will do his will, he shall know of the Doctrine whether it be of God.  
There is not in the World such another Book, as this Book of God; no Word of like Authority, Holiness, Wisdom, true Eloquence, Power, and Eternity; no Book that aims at God's Glory, and the Salvation of Man's Soul, like this: It discovers our misery by sin, with the perfect Remedy; it propounds perfect Happiness to us, and affords the Means to attain it: 'Tis mighty, through God, to prepare for Grace; 'tis the immortal Seed to beget us unto Christ, the Milk and strong Meat to nourish us up in him, and the only Physic to recover the Soul from all Spiritual Diseases. By it Christ giveth light to the Blind, hearing to the Deaf, speech to the Dumb, strength to the Weak, health to the Sick; yea, by it he doth cast out Devils, and raise Men from the Death of Sin. This is that Book alone, that contains all the rich Legacies bequeathed us by our dying Saviour: 'Tis his last Will and Testament, Sealed with his own Blood, Heb. 9.15. This is the Magna Charta, or Great Statute Book of the Kingdom of Heaven; containing in it all the mighty Privileges and Immunities of God's Children. 'Tis the Hammer, the Fire, the Sword, the Blow, the Seed, the usual Instrument the Holy Ghost makes use of, to build up, pull down, to plant, purge, and cleanse; by it we have an Inheritance among them that believe, and are Sanctified, and Presented to God, without spot or wrinkle. In short, 'tis the Perfect Rule of Faith and Manners. Let any Man but seriously and impartially consider the Precepts contained in the word of God, he shall assuredly find the best Direction in the World, for all kind of Moral and Divine Wisdom: There are not in all the other Books of Morality together, so sound, deep, certain and evident Instructions of Wisdom, (yet most strictly joined with Innocency and Godliness,) as in this one Book.   

Of Prayer.  
PRayer is a Religious representing of our Will, and pouring out our Hearts before God; 'tis the Soul's Pulse, and shows the state of the Heart: If Spiritual Life be weak in us, our Prayers will be so too. We do not pray to God, that we may make known our desires to him, as if he were not acquainted with them, for he understands our Thoughts afar off; neither that we may move him to accept and grant our desires, for with him there is no Change, or Shadow of turning: but that we may by our Prayers obtain that of him, which we believe he is willing to bestow; Prayer being a necessary means, both for God's Glory, and our good, 1 John 5.14. This is our Confidence which we have towards God, that if we ask any thing according to his will, he heareth us.  
When therefore thou art about to pray, First look into your present State, and inquire how all things stand between God and you; mark whatsoever occurs between your set times of Prayer, the Providences of God, or Sleights of Satan, what sins you have committed, what Graces you want, and what Fresh Favours God has bestowed.  
Tune thy Thoughts and Affections, wind and Screw them up, when thou comest to Duty. This is that Zophar advises, Job 11.13. to prepare the Heart, and then to stretch forth the Hands.  
When you are about to address yourself to God in Prayer, Fix your thoughts upon some particular Subject to enlarge upon. There is no question, if you observe your condition well, but you have sometimes one errand to God, sometimes another: whether it be to confess some predominant Sin, to beg Pardon of, and Power against. You may have in your Eye some Grace which you stand in more than ordinary need of, and observe your own weakness, and defect in. Run not out into Generals only, for you cannot speak to God of all things at one time; but consider the Present Case of thy Soul, and what business you have to go to God about at that time: in a particular manner enlarge your thoughts on that Subject, and follow it home, till you feel your heart warmed and affected.  
Implore and expect the Spirit's assistance, and let thy whole heart be engaged in this work.  
See what thou dost be according to Gods will, and have a Warrant from his Word: A Command is our Warrant, a Promise is our Encouragement, and an Example our Tract, the Footsteps of the Flock wherein we must walk.  
Improve your Advocate: This is the Principal part of all our Religion, and especially of Prayer, to depend wholly upon the Righteousness, and Intercession of Christ Jesus, for access to, and acceptance with God.  
Be not slight, formal, and cursory, in calling your Sins and Duties, Cod Favours and Promises, into a bare and Fruitless remembrance: if the Heart be not affected with Anger, Fear, Grief, and Shame, for Sin; with Joy, and acknowledgement of being beholden to God for his Favours, with Hope and Confidence in him, in remembrance of his Promises; if it be not gained to a new Resolution to Reform what is Faulty, and to endeavour after more exactness, all your preparation is nothing: Nay, Sin will gather Strength upon you thereby; like idle, Sturdy Vagrants, who, when brought before the Magistrate, if he either say little to them, or only give them threatening words, but never makes them smart for their Offences; they grow thereby ten times more insolent & lawless.  
Keep up Spiritual Frames out of Worship; the Fire was to be kept alive upon the Altar, when Sacrifices were not Offered, from Morning till Night, from Night till Morning, as well a in the very time of Sacrifice. One well advises, to be such out of Worship, as we would be in it: any thing that does unhinge, and discompose our Spirits, is inconsistent with Religious Services, which are to be performed with the greatest sedateness and gravity. All irregular Passions disturb the Serenity of the Spirit: and though they be allayed, yet they leave the heart some while after, like the Sea, rolling and swelling after the Storm is ceased. Ill company leaves a Tincture upon us in Worship. Ephraim hath mixed himself with the People, Hosea 7.8. He is a Cake not turned. This will make our Hearts and Lives half Doughty, as well as half Baked. These, and the like, make the Holy Spirit withdraw himself, and then the Soul lies like a Wind-bound Vessel, that can make no way: When the Sun departs from us, it carries its Beams along with it; then Darkness spreads itself over the Earth, and the Beasts of the Forest creep out.  
Be much in Secret Ejaculations to God: These are the purest flights of the Soul, that have more of Fervour, and less of Carnality. As frequent sinful Acts strengthen habits of Sin; so frequent Religious acts strengthen habits of Grace.  
Excite and exercise particularly a Love to God, and a Dependence on him. The Soul that loves God, when it has to do with him, can mind nothing else during such Impression.  
Nourish right apprehensions of God in thy mind. Consider thou art drawing nigh to God, the most amiable Object, the best of Being's, worthy of infinite Honour, and the highest Affections thou canst give: a God that made the World by a Word, that upholds the great frame of Heaven and Earth, a Majesty above the Conceptions of Angels. View him in his Greatness, and Goodness, that your Heart may have a true value of the Worship of so great a Majesty, and count it the most worthy employment to attend upon him. A Fear of God will make your Worship serious; a Joy in God, durable; your Affections will be raised, when you represent him in the most reverential, endearing, and obliging Circumstances. We Honour the Majesty of God, when we consider him with due Reverence, according to the greatness and perfection of his Works: And in this Reverence of his Majesty, does Worship chief consist. Preserve a strong Sense of the Omniscience, and Omnipresence of God, who Judges thy inward Affections, and is as really present with thee, as if he were Visible.  
Take heed of inordinate desires after the World: it dulls the Word, and stifles all Spiritual breathe after God in Duty.  
Be deeply sensible of thy present wants, and the supplies thou mayest have in Worship. It is pardon thou desirest? Apprehend then the blackness of Sin, with the aggravations thereof, as it respects God: be deeply sensible of the want of Pardon, and the worth of Mercy; endeavour to get your Affections into such a frame, as condemned Men would be, and as you have seen some dying Men have. Consider thou art now at the Throne of God's Grace, but must shortly be at the Bar of his Justice: endeavour to stir up the same affections now, the same fixedness and earnest Pleading for Mercy, which thou mayest suppose forlorn Souls will have at God's Tribunal.  
If thou couldst apprehend God as an angry, and offended Judge; or didst see the riches of his Mercy, and his glorious out-going in the Sanctuary, the blessed Doles he gives out to those that Spiritually attend upon him: both the one and the other would make thee perform thy Duty humbly, sincerely, earnestly, and affectionately; waiting upon him with thy whole Soul, to have Misery averted, and Mercy bestowed. Christ does not present any Man's Case and Duties without a sense of his wants; and shall we ourselves have none of our own?  
Affect thy Heart with what supplies thou hast had in former Worship. The Israelites would not have been at leisure for Idolatry, had they preserved the Sense of the Majesty of God, discovered in his late Thunders at Sinai.  
If any thing intrudes that may choke thy Worship, cast it speedily out: We cannot hinder the Gnats from buzzing about us, when we are in our Business; but we may prevent them from settling upon us.  
Lay hold on the most melting opportunities: when thou findest thy Heart in a more than ordinary Spiritual Frame, look upon it as a call from God to attend him. Such Impressions and Motions are God's voice, inviting us into Communion with him, in some particular act of Worship; and promising Success in it, Psal. 27.8. Be not always pouring out Words in Prayer: Pause, reflect upon, and endeavour to affect thy Heart, with all thou sayest; in silence wait for the elapses of the Spiriti.  
Examine thyself at the end of Worship, and chide thyself for any Carnality thou perceivest; review thy Duty, and examine the reason why thou wert so low, and Carnal. If any unworthy Frames have surprised thee in Worship, seek them out afterwards, call them to the Bar, make an exact Scrutiny into the Causes of them, and let thine Anger and Indignation be raised against them, that thou mayest prevent their incursion another time: Apply the Blood of Christ by Faith for thy Cure; and draw strength from his Death, for the Conquest of them. Also be humble for them; for God will lift up the humble. Daily examination is an Antidote against the Temptations of the following day; and constant examination of ourselves after Duty, is a Preservative against vain encroachments in following Duties.  
Labour especially after these two things: To see the wants and imperfections that are in thy best Prayers, and abhor them; and in thy greatest defects, see if thou canst not find somewhat of God's Spirit, that so thou mayest be truly persuaded in both, That God will through the Merits of Christ pardon thy Wants, and accept the Work of his own Spirit. 'Tis a dangerous thing to think that God likes our Prayers well, when we do so, seeing they have unseen defilements which pollute them: or on the other hand, to be persuaded that God rejects them when we dislike them.  
In short, Diligently watch and keep thyself from all Sin, especially Surfeiting and Drunkenness; Luk. 21.34. and 53. Which make the Heart dull and heavy: Endeavour to grow in all God's Commands, and Faith in all his Promises: Keep in thy heart a Catalogue of thy own Sins, Wants and Infirmities, together with the sins and wants of the Land, with the Tokens of God's wrath due thereto: Look at God's Holiness, and what Holiness he requires in Thee; and then at thy own unworthiness of those things thou beggest of him; thy Necessity, and Danger. For sins that thou art in danger of, because strongly inclined to them; ask the overcoming of them, using all the means thereto, and avoiding the occasion: so for any Grace you want, Importune God after the same manner Never trust so much to thy Prayers, as to neglect any other means ordained by God for the obtaining of what thou desirest; But use them still more conscionably: neither ever trust so much to other means, as to neglect Prayer.  
And thus having offered up thy Prayers to God, and committed thyself, and Cause to him, quietly rest in his good pleasure; according to the Example of Hannah, 1 Sam. 1.18. and David, 2 Sam, 12.20. Doubt not but God hath heard thy Prayer, and in due time will grant what shall be most for his Glory, and thy Good: This is the meaning of the word Amen. Look after thy come in, and get by Prayer; I will direct my Prayer, saith David, and look up.   

How we are to conceive of God in our Devotions.  
HOw to conceive of the Deity in our Prayers and Meditations, is both the deepest Point of all Christianity, and the most necessary. So deep, that if we wade into it, we may easily drown; but can never find bottom: So necessary, that without it, both our Persons, and services are Profane, and Irreligious.  
We are all born Idolaters, naturally prone to fashion God to some Form of our awn: whether of a Humane Body, or of an admirable Light; or if our mind have any other more likely and pleasing Image. There are as many carved Images of God, as there are Minds of men: and as Monstrous shap●s as those corruptious into which they would Transform him. Hence all Idolatry sprang: Men set up vain Images of him in their Fancy, before they set up Idolatrous Representations of him in their Temples. The likening of him to Idols of Wood and Stone, and various Metals, was the fruit of an Idea erected in their own minds. Hence also all Superstition received both its Rise, and Growth: When we Mint a God according to our own complexion, like to us in mutable and various Passions, soon angry, soon appeased, 'tis no wonder we invent ways of pleasing him, after we have offended him, and think to expiate the Sin of out Soul, by some Melancholy Devotions, and self-Chastisements. Superstition is nothing else, but an unscriptural, and unrevealed dread of God: When men imagined him a rigorous and severe Master, they cast about for ways to Mitigate him, whom they thought so hard to be pleased. All the Superstition this day living in the World, is built upon this Foundation: So natural it is for men to pull down God to their Imagination, rather than raise their Imaginations up to God, Hence arises all the diffidence of his Mercy, tho' they Repent; measuring God by the contracted Models of their own Spirit: as tho' his Nature were as difficult to pardon their Offences against him, as they are to remit wrongs done to themselves. And hence also all Presumption, the too common Disease of the World, springs: All the Wickedness that is in the World, is nothing else but a presuming upon God; arising from the ill interpretation of his Goodness, breaking out upon them, in the Works of Creation, and Providence. God's Patience is apprehended to be an approbation of their Vices: and from the consideration of his Forbearance: they fashion a God that they believe will smile upon their Crimes. 
Psal. 50.20  A God they Fancy like themselves, that would do as they would do: not be angry for what they count a light Offence. How does the unclean person represent him to his own thoughts, but as a Goat; the Murderer, as a Tiger; the sensual Person, as a Swine: while they Fancy a God indulgent to their Crimes, without Repentance?  
First then, away with all these wicked thoughts, these gross Devotions, and without any mental Reservation, conceive of God Purely, Humbly, Spiritually, as of an absolute Being, without Form, without Matter, without Composition; yea, as Infinite, without all limit of thought: let our Hearts Adore a Spiritual Majesty which we cannot comprehend, but yet know to be; let us think of him, as one whose Wisdom is his Justice, whose Justice is his Power, whose Power is his Mercy; and whose Wisdom, Justice, Power, Mercy, is himself: As Good, without Quality; Great, without Quantity; Everlasting, without Time; Present every where, without Place; containing, all things, without Extent; and when our thoughts are come to the height, let us stay there, and be content to wonder in silence; and since we cannot reach to conceive of him as he is, let us be careful we conceive not of him as he is not.  
But, besides this awful apprehension of the Deity, we are to conceive of three Persons in one Essence; not divided, but distinguished. There is nothing wherein the want of Words can grieve us, but in this: here alone, as we can Adore, and not conceive; so we can conceive, and not utter. Think here of one Substance, in three Subsistences; one Essence, in three Relations; one Jehovah, Begetting, Begotten, Proceeding. Let our thoughts here walk warily, the path is narrow; and the conceit either of three Substances, or but one Subsistence, is Damnable.  
Yet all this will not avail us, if we take not our Mediator with us; if we apprehend not a true Manhood, gloriously united to the Godhead, without change of either Nature, without mixture of both; whose Prisence and Merits must give passage, acceptance, and Vigour, to our Prayers.  
Thus in Prayer God is to be known and considered of, the distinction of Persons, Father, Son, and Holy Spirit; and Ordinarily our Prayers must be directed to the Father, by the Son, through the help of the Holy Ghost: John. 16.23. Whatsoever you ask the Father in my name, he will give it you. Ephes. 5.20. Rom. 8.15,27. We call God Abba Father by the Spirit which makes Intercession for us. For such is the Divine dispensation of God, the Father, Son, and Holy Spirit, that tho' they are but one indivisible Essence, and whatsoever any one does out of himself, the very same do the others also; yet they sustain different Persons and Offices, (as we may say), and do the same things in different and distinct Order: yet so as the naming of one does not exclude, but necessarily include, the other. In Prayer, the Father sustains the Person and Place of him that is offended by sin, that must be appeased; and does hear, and grant Requests: 1 John. 2.1. If we sin, we have an Advocate with the Father. The Son supplies the Place of a Mediator, and Intercessor, by whom Requests ascend, and become acceptable to the Father: John. 16.23: Revel. 8.3. He is the Golden Altar, upon which the Prayers of all Saints are Offered, and ascend as Incense. John 14.6. No man can come to the Father, but by me. He is appointed of God, to us; and, being both God and Man, is a fit, and all-sufficient Mediator between God and Man: without him no man's Person, or best Actions, by reason of their many Imperfections, can be acceptable.  
The Holy Ghost does supply the Office of a Teacher and Assistant, to help our Infirmities, and in us to make our Intercessions and Requests for us, that they may be Offered to the Father, by the Intercession of the Son: Rom. 8.26. We know not what to pray for, as we ought. If the Spirit do not work together with our Prayers, there would be no goodness at all in them: no, not so much as Truth and Uprightness, without which Christ will not offer them to his Father for us; therefore Prayers must be made in the Spirit, and through his help.  
And thus Christ, by the Office of his Mediation and Intercession, is an Advocate to his Church, and does in Heaven apply his Merits, and further the cause of our Salvation, with his Father. And the Spirit also is an Advocate, by Energy and Operation, by Instruction and Assistance, by his Counsel and Inspiration enabling us to manage our own business, and plead our own Cause: he does not indeed interceded, nor appear before God in Person for us, as Christ does; but makes Intercession in, and by ourselves, giving us access unto the Father, imboldening us in our Fears, helping us in our Infirmities, and bringing those things which were blotted out, and forgot, into our remembrance: 
Ephs. 2.18. Hebr. 10.15.19.  Admonishing and Directing us 
John 14.26.  how to order and solicit our own business, what Evidences to produce, what Witnesses to prepare, what Offices to attend, what preparations to make, against the time of hearing. And lastly, he makes up Failings by his Wisdom, and gathers Arguments to further our Suit, which we ourselves observed not. So when we know not what to Pray, nor what to do, when in our own apprehensions the whole business of our Peace and comfort lies a bleeding; the Spirit does then help our Infirmities, presenting Arguments by secret intimations, by deeep and unexpressible groans, unto him who is the Searcher of hearts, and who knows the mind of the Spirit, which we ourselves cannot express. Thus as an Infant cries and complains, for want of sleep, and yet knows not that it is sleep which he wants; as a sick man goes to a Physician, and complains that some Physic he wants, but knows not the thing he asks for: So the soul of a Christian, by the assistance of the Spirit, is encouraged to request things of God, which yet of themselves do pass the knowledge and understanding of those that ask them. 
Rom. 8.26. Ephes. 3.19. Phil. 4.7. 1 Cor. 14.13.  Hence the Holy Ghost called another Comforter, because he supplies the Corporal absence of Christ, 
Joh. 14.16.  brings him down to a Christian, Forms him in his heart, evidences him, and the Virtue of his Passion and Resurrection, in the powerful dispensation of his Holy Ordnances: therefore when our Saviour speaks of sending the Holy Spirit, he adds; I will not leave you Comfortless, I will come to you: when the World sees me not, you see me. John 14.18,20.  
Now because of this Order of the Deity, the Father being first, and because of the different Places they sustain in the work of our salvation; the Counsel and Will of all three is, That the Father should be Prayed unto, and Worshipped in the only Mediation of the Son, through the Holy Spirit: and therefore the Father is fitly named alone; because the Son, by Voluntary dispensation, has the Part of a Mediator, and the Holy Spirit the Office of an Instructor, teaching us what to Pray.  
In Wishing the effecting of things, it is not necessary to name any Persons; 1 Chron. 4.10. Oh that thou wouldst bless me indeed, and enlarge my Coast. Sometimes 'tis lawful to name indefinitely; Acts 4.24. Lord, thou art God, who hast made Heaven and Earth. It is lawful also, 
Act. 22.24  when we name Persons, to name only one, or two: provided we name not one, as excluding the other two; nor two, as excluding the third. 2 Cor. 13.14. The grace of our Lord Jesus Christ, and the love of God, and the Communion of the Holy Ghost be with you all. The Apostles begin their Epistles thus: Grace and peace from God the Father, and our Lord Jesus Christ. Acts 7.59. Stephen prayed, Lord Jesus receive my Spirit. If we exclude the other, while we fix our heart upon one; our Prayer is Sin: if we retain all, and mention but one, we offend not. Lastly we may name the Spirit before the Son, and the Son before the Father, 
Revel. 1.4.5.  and Saint Paul more than once names the Son before the Father; Now our Lord Jesus Christ, and God, even the Father, comfort your hearts. 2. Cor. 13.14. 2 Thes. 2.16.  
Here we may add the Rules we are to observe in calling upon God. As first, that we call upon him, by those Titles by which he has been pleased to make himself known unto us in his holy Word. That we consider of him in Prayer, as an All-sufficient God, and see in him the things we desire. 
Ephes. 1.17.  The Saints still set God before them, as having that in him for which they pray. 
Acts. 4.24.  We must call upon God by such Names, Titles, and Descriptions, 
Psal. 86.15,16.  as are most apt to inflame Desire, stir up Reverence, confirm Faith, or encourage the Heart; according as our necessity and disposition do require. If many and general requests be to be put up; then such Titles and Names must be used, as may persuade us we shall be heard in all. If particular requests be presented, than choice is to be made of such Titles and Names, as may help the heart in that particular. 
Gen. 24.12 Acts. 1.24. Ps. 94.1. 2 Ch. 20 6 Dan. 9.4. Isa. 64.8.  It is necessary for one that would make a good entrance into Prayer, to acquaint himself with the true understanding of the manifold Names and Descriptions of God, recorded in Scripture; and then to make choice of such to name him by, as are specially to be exercised in granting his request, and most fit to incite Reverence, and confirm Faith. last the express Command of God forbids to Worship him by any Image, or Similitude. 
Deut. 4.16,17. Exod. 10.4.  And he himself, in many places of Scripture, shows how severely he will punish them that give his Glory to dumb Idols.   

Of Family Government.  
I If thou art Master of a Family, be watchful over thy Charge, with all diligence and faithfulness.  
Instruct thy Children, and Servants, in the knowledge of God.  
Pray with them, and for them:  
Bring them to God's Ordinances.  
Prevent, and remove, all occasions of their hearing, seeing, or doing Evil.  
But above all, be sure to go before them in a good Example. If a Master be a Swearer, Drunkard, or the like, 'tis madness for himever to expect a Sober Family: his House shall be a Den of Swearers, Drunkards and Whoremasters, etc.  
Augustus' his Court is filled with Scholars; Tiberius' with Dissemblers, and Julians with Apostates.   

Duties relating to our Calling.  
YOur Closet-Devotions, and Family-duties, being performed, we are in the next place to set about the work of our Calling: The Law imposed upon Adam binds all his Posterity; In the sweat of thy Face thou shalt eat Bread, till thou return unto the Ground.  
First then, adventure not on any course, without good assurance that it be in itself Lawful; Acts. 9.25. Ephes. 4.20.  
Make not a Calling of that, which was never made to be one. There are many things Lawful to do, which are not Lawful to Live by: Lawful as Delights, and Recreations; which are not Lawful as Callings.  
Resolve not upon that for thy Calling, which is rather hurtful, than profitable to the Commonwealth.  
Choose that Calling which is fittest for thee: when thy Inclination, Education, and Gifts, concur in one and the same Calling; that is ever so.  
If thou art altogether averse to that Calling, for which thou hast been bred up, and designed; choose then the nearest of kin to it that thou canst like, that so thy education and time may not be lost: Thus one bred: up for the Ministry, may make choice of some other Profession that hath to do with Learning; as Law, Physic, or the like.  
Ever begin, and end all thy Works with Prayer, begging God's blessing on thy Labours, and commending all thy endeavours to him that must either whither, or prosper them: Likewise upon any unexpected accident, or when thou doubtest what to do, go to God for direction; make known, and commit thy Case to him: he hath not only wisdom for thy Salvation, but for thy outward direction. too.  
Carefully avoid all Covetousness; whereby men design no farther end, than the mere gathering of Wealth and Riches. This is the root of all evil. Wouldst thou remedy it? Restrain thy Affections from the World; keep thy desires within Compass; and, as the Scripture terms it, without ●…ousness, being contented with what thou hast, Heb. 13.5. Labour to see a particular Providence of God in all things that come to pass, and befall thee: Health or Sickness, Riches or Poverty, Liberty or Bondage. He raiseth up, and pulleth down; he only giveth Power to get Wealth, and taketh it away again at his pleasure: He Ruleth the Kingdoms of the Earth, and giveth them to whom he pleaseth. Assure thy Conscience that God is thy Father and Portion, and that all things befall thee by his holy Will, and Fatherly Providence and Appointment: Seek no more than the things which are necessary and sufficient, even Food convenient. And lastly, raise your. Affections from the World, to better things.  
As carefully shun all Injustice; whereby men abuse their Calling, to the hurt and hindrance of others. Luk. 19.8. For prevention, consider this Sin is against the express Word of God; 1 Thessal. 4.6. Let no man oppress, or defraud his Brother in any matter; For the Lord is the avenger of all such things: 
* Tit. 2.11.  That it makes all our Worship and Service abomination; Esay. 1.13. to the 17. That the Curse of God it the practice of it; Deut. 25.16. Thou shalt not have in thy Bag two manner of Weights, a great and a small; nor in thy House divers Measures: But thou shalt have a right and a just Weight, a perfect and just Measure shalt thou have; For all that do such things, and all that do unrighteously, are an abomination to the Lord.  
Beware of Ambition; whereby men think better of themselves, than there is just cause, become malcontent with their Condition, and seek for themselves greater and better Things and Places. Examples of this we have in Adam, and Absalon, etc. One of the best Remedies in World for this Disease of the Mind, is the serious consideration of ourselves, what we are, in respect of our Bodies, but Dust; in respect of our dispositions, altogether set on Sin; and in our Places and Callings, at best but weak and worthless Instruments in the hand of God: the meanest of ten Thousand.  
Be not overcom with Envy; let not thy heart pine away to see others placed in a better condition, than thyself: Consider, that all cannot have Rich, Easie, and Honourable Employs; the necessity of the whole requires that some should drudge in base and meaner Offices: the highest Callings were not ordained for the maintenance of Pride, or private benefit of Man; but for the common good. There should be no shame of that, whereof there can be no want: were there none to grind at the Mill, there would soon be none to sit on the Throne. Grudge not thy own Lot; for not the meanest calling, but is a Service unto Christ, Coloss. 3.24. and has a promise of a Blessing, 1 Corinth. 12.22. Neither envy thou another's; for not the greatest, but is attended with Worldly Vexations. Remember, Envy is a denial of God's Providence: To be sad at the Temporal Goods or Gifts of another, as counting him unworthy of them, is a reflection on the Author of those Gifts, and an accusing Providence of an unjust, or unwise distribution. This temper is peculiarly the product of self-love, which affects the Principality of the World, and the Conduct of God in distributing his Goods; that he must not give, but to whom we please. It seems to be a companion of our fist Parents pride; they envied God a Felicity by himself, they would be like him, they would be as Gods: This temper we are all too subject to, Psalm. 37.1.  
Eat 〈◊〉 Impatience; which is a disquietness of mind, arising from the continual troubles that are incident unto all conditions, making men Weary of their Place, and condition of Life. Consider, for Remedy, that the Impatience is a contempt of God's Government: Labour is the condition of our being; we had not been, but that we might be still busy: There is no Art, but has its Labour; which va●… in measure, according to the will of the doer: difficulty is not so much in the Work, as in the Agent; that which you complain of, has been undertaken by others, not with facility only, but pleasure: and what you choose for ease, has been abhorred by others, as tedious. Never think to detract from your Business, but add to your Will; besides, Hours never go away so merrily, as in the Fellowship of Work: There is a tediousness in doing nothing. But above all, take heed of fretting at God's management of thy own particular concerns: this may lead thee to a cursing God; and is indeed an initial secret swelling against him, and flying in his Face, Isa. 8.12,21. He shall curse his King and his Gods.  
Guard thyself especially against those sins which by reason of thy Vocation, course of Life, and conversation, thou hast the greatest, and strongest enticements unto: thus the Courtier's sin is to make a God of his Prince, 2 Kings 15.18. The Soldiers sin, to abuse his weapon to private Revenge, Luke. 3.14. The Lawyer's sin, to betray, or delay his Clients Cause; The Judge's sin, to pervert Judgement, or refuse to do Justice, through Fear, or Favour, or Reward: Every Calling, as it hath its Mystery, so its special sins, and Snares, which the Devil and Custom, for gain, or Credit among wicked men, hath made to seem not only lawful, but necessary; such as a man can hardly shun, without exposing himself to censure. Look therefore narrowly to the light of Scripture, to find out these sins; and then as carefully avoid them.  
Be diligent in thy Calling: The Sluggard desireth, and hath nothing; but the diligent hand maketh rich. Perfection comes by leisure; no excellent thing is done at once. Do not all thou canst at one time, but take new days: where the heart is unwilling, prorogation hinders; but where there is no want of desire, delay sharpens the stomach; and that which we do unwillingly leave, we long to undertake.  
Be sober: Fly not out, and start beyond thy proper calling, 2 Sam. 6.6. While you keep yourself in your Place, you are under God's special Protection, as the Bird in the Law, Deut. 22.6. But whensoever thou runnest out of God's Protection, thou may'st justly fear his desertion: and if Satan once find thee idle, he will labour to employ thee in some of his works.  
Be Cheerful; Seriously thinking on the Condition of thy Being: The Bird was made to Fly, and Man to Labour. Be Provident; let not thy opportunites slip, neither be thou circumvented, and ensnared by Fraud, Falshood and Suretyship.  
Use Truth, Plainness, and Equity: Love thy Neighbour as thyself, observing that Royal Law, the Standard of all Justice, To do unto others, as thou wouldst others should do unto thee. Matth. 7.12.  
Above all labour ever to retain in thy heart a habit of Religion that may keep you always as in the presence of God.  
Prefer those Actions of thy life that most concern thee, be sure to mind them most, to do them first; let other things of less moment give place to these. Let every business have its due time; and then think of it sufficiently and to purpose, remitting and checking all other thoughts and cares at that time as unseasonable and interruptions.  
In all thy designs of temporal advantages, keep thy Expectations and Hope low, clog them with suspicions, abatements, and allays; otherwise thy expectation will not only cheat thee, but render the good thou shalt attain insipid, because less than what thou didst expect.  
The idle man, that for want of a course to live in, impoverisheth himself and Family, such a man is a burden to his Friends, and to the Commonwealth, an Eyesore to his Kindred, the shame of his Name, and ruin of his House: he bequeatheth misery to his Offspring, instead of plenty; and instead of giving his Children God's blessing, and his, he pulls upon himself God's Curse, and theirs. I Tim. 5.8. He is worse than an Infidel.   

Of Civil Conversation.  
Civil Conversation is an honest, commendable, and Virtuous kind of living in this World: a thing, not only profitable, but necessary, for the perfection of Human life; A most certain Cure to those two great distempers, that grow upon the Mind, through Solitude: A base Abjection, and vain Presumption of spirit. By reason whereof, men become either distrustful of their own Actions, and fearful of other men's Judgement: or else transported with too good and great an Opinion of themselves, and too low and small an account and esteem of others. Instead of these, it gives a man a certain graceful confidence and assurance, without Impudence or Affectation, in all his Actions: It teaches him to be civil, without debasing himself; and complaisant, without Flattering others.  
some men indeed there are, to whom Conversation is a most burdensome, and uneasy thing: 'Tis an intolerable trouble, they say, and kind of Subjection to them, to frame fitting answers to all manner of Talk, and observe such circumstances, as the Quality of Persons, and their own Honour do require. For one man that's tolerable in company, they tell us they meet with more than hundreds, that either through Pride or Ignorance, through Folly or Ambition, through some unseemly behaviour or other, are so troublesome and vexatious, that they find themselves rather Tired than Refreshed by company. But doubtless these men are under a mistake; for what tho' the number of Knaves and Fools, of Lewd and Vain men, be greater than the accomplished and Virtuous, yet ought we therefore to banish ourselves the Society of Mankind; and not rather to consort ourselves with men of Worth and Virtue, with such as are Pious and good, whereby our minds may be confirmed and fortified? For it is a most certain truth, that the judgement, we make of ourselves, is not our own, but we borrow it from others: and being by divers persons, either by Signs or otherwise reproved for the same fault, at length we are content to submit ourselves to the common Opinion of all men, to acknowledge our Imperfections, and to frame ourselves to do, to leave, to change, to correct, according to the Judgement of other Men.  
Our conversation among men is twofold; according to which our behaviour must be regulated. The one is General, Common, and Ordinary, such as our Affairs do daily lead us into; we change from those we know, to those we do not, without our choice, or consent: The other is Special, Affected, and Desired company. In both, our chief care consists in these two things: In the right Government of our Tongue, and of our Behaviour.  
First then, let thy revenues be far greater than thy expense. Wise Nature has given us two Ears, and but one Tongue, that we may hear much, and speak little. And commonly the weakest in understanding delight to hear themselves speak; which gave occasion to the Proverbs, that it is one piece of Wisdom for a man to hid his Folly; That He knoweth not how to speak, that knows not how to be silent: For as words well uttered show Eloquence and Learning; so silence, well kept, shows Prudence and Gravity. A Fool's voice is known by the Multitude of his words; but he that refraineth his lips is wise. Prov. 10.19. Eccl. 5.3. and 10.14. Words well considered, like Money well employed, tend to the profit and advantage both of him that receiveth, and him that disburseth: And as it is not lawful to Coin, or Pay out false Money; so is it as unlawful to invent, or speak, what may turn to the Prejudice or Reproach of others. There are three special seasons, wherein a man ought to speak: And in all other cases, silence is to be preferred. First, when things come in question we understand perfectly well. Again, when such matters arise we are obliged to speak to. And in the last place, when men have a good opinion of us, and in things they will willingly hear, and easily give credit to us.  
Heedfully observe those things that beautify and adorn our speech. The honourable part of Talk is to give occasion, and then to moderate, and pass to something else, to vary in our Discourse, and intermingle speech of the present occasion with Arguments; Tales, with Reasons; ask of Questions, with telling of Opinions: 'tis a dull thing to Tyre and Jade any thing too far, to be too much in any thing: so as to give another occasion of weariness. This makes a man cheap, to speak pertinently to the thing in hand, and agreeably to the Person, is better than Eloquence.  
A man must avoid all those things, which make his Discourse less delightful to the hearers: He must not be so brief, as to be obscure; nor tyre men with superfluous words, and tedious Prefaces, impertinent Circumstances and Digressions. Discourse is the Image of the Thought, which it ought to set forth so clearly, that it may be seen, and as it were touched with the Finger. We shall find upon reflection, that the delight and pleasure, we feel and conceive in a Discourse, proceeds either from the Images formed by Words in our Minds; or the resemblance between the Words and the Things, whose Image they bear: So that 'tis either the truth that pleaseth us, or the conformity betwixt Words and things. Yet in speech we may observe some persons have so strange a force and sweetness in the delivery of their Words; that, although they be neither proper nor well placed, yet do so delight our Ears and Minds with their Harmony, that we neither search nor desire any thing farther: while other men, whose Words are more pure and correct, lose their force for want of a pleasing Voice in delivering. A man ought therefore to be very exact in measuring the force of his Voice, that he offend not other men's Ears by raw and harsh sounds: And also careful to fill his Memory with proper Terms; So contriving it, that the Images of things, and their Names be of so strict a Coherence, that the Images and Expressions may present themselves together. One resembles the Memory to a Printing press: A Printer who has nothing but Gothick Characters, let the Treatise be never so good, can Print it in no other. The same may be said of those, whose Memories are full of nothing but improper Terms. A man's Words ought to be Proper, Significant, and of efficacy: A Gentleman ought not to make payment with Farthings and Liards, using such expressions as are base and low, and defiled by the use of the Vulgar People; who, by turning words from their Original meaning, to signify vile and sordid things, have forced upon them many and different Images, hereby debasing and polluting them.  
It is certain, that a Sentence receives its Force and Vigour from the Reputation and Authority of the speaker; the Words and Expressions by which it is uttered and the Action, and Air of the Countenance, these have their peculiar Charm, which strangely influence the minds of men. A graceful Majesty of gesture, and government of Face and Countenance, either in Speech or Silence, is of great force and effect, for it gains a kind of Reputation, Esteem, and Reverence, and where that is, almost every thing becometh. There is as well Eloquence of Body, as of Mind; and a man may Cancel the force of his Words by his Countenance.  
But to give a more exact and sure Rule sor the Tongue; If thou wouldst rightly Govern it, begin with the Heart. The disorders of the Tongue usually proceed from the Distempers of the Heart; Idle words, from vanity of thoughts; rashness of speech, from hastiness of Spirit; boasting, from pride of heart: Out of the abundance of the Heart, the Mouth speaketh.  
Beg of God, that he would be with thy Mouth, as he was with Moses, touch thy Tongue, as he did Jeremy, teach thee at all times, what to say, and put words into thy Mouth; give thee the Tongue of the Learned, as he did Isaiah; and a door of utterance, as he did Paul; that he would circumcise, and pair off the fore skin of thy Lips, all Superfluous, Foolish, and vain Words, that so thy Language may be pure, and thy Voice sweet; that no sinful, idle, nor rash words break forth; that he would delight to use thy Tongue, as an Instrument of much service and praise to his Name, and good to others, making thy Words prosper and prevail to all good intents and Purposes. 
Exod. 4.12. Isa. 50,4. Jere. 1.6. 1 Chr. 1.5. Act. 13.9.  As God is Lord over our Tongue, so is he Author of all its gifts.  
Mark, and moan for the errors as well of thy Tongue, as Ways. 
Joh. 40.6.  Once have I spoken, but I will not answer; yea twice, but I will proceed no farther. Keep a good correspondence, as between Heart and Tongue, to speak what thou thinkest; So between Tongue and Hand, to do what thou sayest: Pay thy Vows to God, and perform thy promises to Men; and say no more to either, than what thou canst and wilt do.  
Conform thy Mind and Affections to thy Words; endeavour really to be, what thou desirest to seem: A man cheats not the World so much as Himself, when he strives to seem greater, wiser, or better than he really is, and covets to be esteemed a Wise, Just, and Pious man; but neither cares or endeavours to make himself possessor of these Virtues. 'Tis impossible this man's designs should take effect.  
Labour for Patience, and moderation: Be slow to Speak, and slow to Wrath, trust not thyself, without the greatest watchfulness, to speak of those Persons, who have wronged, or injured thee; lest Envy, Malice, or any other bitter Ingredient insensibly mingle themselves with thy Words. Resolutely arm thyself a 'gainst all Passion of Joy, Anger, and the like; but be sure thou never speakest when thou art in any: Not only the Wicked, as Rabshakeh, Nabal, and Herod, but even the most Holy, when transported with disordered Passions, have broke forth into unadvised speeches: Moses, and David, overcome with Anger, Job with grief, and Peter with Joy, could not command their unruly Tongues. Nothing more exposes a man, more betrays and surprises the Powers of Reason, than Passion; which is bred and nourished, by Pride, Folly, and Self-love.  
Be not too positive in affirming any thing, lest thou prove mistaken: and if thou hast erred, persevere not in it, think it no shame to submit to truth, but rather rejoice that thou hast found it.  
Be not too fond of your own Opinion, nor concerned, if others differ from you, and do not so much regard what you say, as you imagine they ought: make not applause your end; let neither it, nor distaste, have too great an Influence upon you in any thing, or Power either to exalt, deject, or raise any unruly Passion in thee.  
Consider always before thou speakest, what thou art about to say, and to whom; Be not over hasty, and inconsiderate, either in thy Speeches or Actions; Pause and Deliberation do many times discover many Ingredients of Wisdom and Prudence, requisite to the choice of Words and Actions, and the manner of doing them: Never run into any conclusion, how quick so ever thou mayest be in any matter of importance, suddenly. How many Witty men have fallen into great errors, because they would not give themselves time to think, nor their Imagination's time to cool, whereas calm and flow men, who pass for dull in the common estimation, as they search after truth with more deliberation, so they find it out with more certainty.  
In all disputes, and pleading of Cases, or the like, 
Prov. 15.28.  use but few words, and those as significant and expressive, as the matter will bear, and home to the point, and as much as possible, shorten the excursions of other men about circumstances of no moment, keeping them still to the main Hinge of the business.  
It doth greatly add to a man's Reputation to have good Forms. The Exercises in Universities and Schools, are of Memory and Invention, either to speak by heart, that which we have set down Verbatim; or else to speak Extempore: Whereas in Action there is little use of either of these; but most things we utter are neither Verbally premeditated, nor merely Extemporal; therefore Exercise should be so framed, to take a little breathing to consider the Heads, and then to set and form the Speech Extempore. This may be done either with using Notes, (for in most Actions they are allowed) or else without them.  
Speak not the evil thou knowest of any man; blame the Action, not the Person, unless lawfully called by Authority, or to those whom it concerneth thee to Reform and Reclaim, or when the concealment may make thee guilty, or accessary, or to prevent certain damage to thy Soul, Body, or Estate of thy Neighbour; or lastly, when some particular, remarkable Judgement is upon a notorious Sinner, that God may be acknowledged in his just Judgements, and Sinners waned from such practices.  
Impart to no man the evils thou hast heard spoken of him, neither bring any thing to light, upon which Scandals may ensue.  
Seek to stop evil Discourse, by a timely and wise turning of it to the lawful affairs of this life; for where Religion will not be admitted, these things may take place.  
Let not others see that thou knowst their defects, ill actions, or hard thoughts they have of thee, or such as thou lovest, or any offence committed against thee; neither the good affections they bear to thy Enemies.  
Make good use to thyself of all things that fall out in Conversation: mark every passage and circumstance, and lay up, and appropriate whatsoever is commendable; and endeavour to imitate wise men, not only in their words and manner of delivery, but even in their common behaviour, so far as it will become your Place and Person. All the profit we reap by conversation, flows from the diligent observation, and imitation of others.  
Envy no man his due and just praise, as if it abated thy esteem: rather rejoice, to hear another man well reported of. Not only stop thine Ears, but set thy Speech and Countenance against whispering Detractions from thy Neighbour's good name. And if thou canst not without danger by word reprove men, let thy Countenance, Silence, and contrary Example, testify thy dislike. Let the Good thou seest be matter of content, thankfulness to God, and thy own imitation: And the Evil, of Grief, Humiliation, and Warning.  
When men report good of thee; if it be true, repress such discourse as wisely and suddenly as thou canst: And if not, endeavour to make it so. When men report evil of thee; be not so inquisitive who raised it, as to make good use of it to thyself: this evil does not arise without God's Providence. 
2 Sam. 16.11.  And tho' the report be false, in respect of such or such a Fact; yet consider whether thou hast not run into the appearance and occasions of those evils; and let this humble thee, and make thee more circumspect. Labour to see Gods wise and good Providence; not only in discovering the Folly and Malice of wicked men, who raise and take up an evil Report against thee without cause; but in giving thee warning to look to thyself, lest thou deservest thus to be spoken of. Great is the advantage thou mayest receive, by the wise improvement of the Rail and Revile of an Enemy; for tho' he be a bad Judge, he is a good Remembrancer: and you may hear from him those things, which Friends and Flatterers will never admonish you of.  
Wrong no man, either in his Life, Name, Chastity, or Estate: do all the good thou canst, according to thy ability and opportunities, even to thy very Enemies, and forgive all the wrongs men do unto thee.  
Let your Actions be always suitable to your Person, Place, and Quality; and than you need never be ashamed whosoever be your Judge.  
So frame yourself to the Time, and Company, as neither to serve them, nor sullenly neglect them; yielding so far, as may neither betray Goodness, nor countenance Evil; Measure in a just Balance, and maintain both thine own Honour, and the Reputation of others. Learn rightly to distinguish between men, and not promiscuously respect all alike: be not in bondage to their Faces, or Fancies; neither dismantle or expose thyself to their scorn or injury, by too much goodness or facility of Nature: this sets the fairest Gloss upon a man. It is a point of great wisdom to keep our affections undiscovered in company: If thou concealest thy own Judgement, thou shalt the better discover another man's Opinion.  
Apply yourself so to your Superiors, as to convince them of the affection and esteem you bear them, and demonstrate that you do it not out of Facility, but Regard; for nothing engages the affections of great men more, than a handsome and graceful address.  
Do nothing that may distaste another man's sense or imagination.  
As in Apparel so in Action, a man should know not only what is good, but what becomes him. Our behaviour (which is as it were the Garment of the mind) ought to have the conditions of a Garment: It ought to be such as is in Fashion; not too curious, and costly, but suitable to our Quality; and so shaped, as to set forth any good faculty of the Mind, and to supply and hid any deformity. Neither should it be so straight, as to strain the mind, or hinder and repress the motion thereof in Business.  
In all thy Associations let this be a general Direction, thoroughly examine the Designs and Ends upon which they were contracted; carefully inquire into thy own condition, and abilities, and impartially judge how much thou dost contribute to the upholding that Amity: and as thou findest thyself of Importance, and subservient to the ends they have in designing thy Friendship, so far value thyself, and expect to be valued; and never imagine, that any man will quit his own particular advantage and profit, to serve thee; or procure thine, on a friendship established upon mutual convenience.  
When thou canst not shun evil Company, in respect of the common affairs of Life, be sure thou givest no advantage to them, either to speak ill of thee, or of Religion: 
1 Tim. 5.14.  let thy Conversation be honest, unblamable, and harmless; as soon as possible leave them; and while thou art with them be full of Fear, lest thou fall. Raise thy heart to a loathing of their Sin, yet compassionating the Sinner: and when ever thou seest or hearest any Wickedness, let it be a grief and vexation of Spirit to thee; Immediately lift up thy heart to God, and before him confess it; disdain all liking of it, and pray to be kept from it. Likewise beg of God to forgive thy Companion his sin, and that he would grant him the grace to repent.  
There is a strange attractive and imperious power in all Company, to impoyson and pervert even the best dispositions: By holding familiar correspondence with lewd men, there steals upon a man a secret, and insensible dislike of his former sober courses; he gins to censure and renounce his former ways of Innocence, as too strict and restraining, and full of unnecessary abridgement. The love he bears men's Persons, lessens daily the dislike of their sins: At first they appear less heinous, than they seem small and Venial; afterwards he thinks them tolerable and excusable, till at last he comes to justify and defend, to approve and practise them.  
We have not only Gods repeated Commands prohibiting our familiarity with Wicked men, 
Prov. 1.15. 4.14.23.20. Ephes. 5.11 2 Thes. 3.6.  but the Practice and Protestation of the Saints against it, 
2 Kings. 3.14. Jer. 15.17. 2 Chron. 19 2.20.37. Prov. 29.27  and Gods heavy Punishments inflicted for it. But besides these, it is impossible for Wicked Men directly and hearty to love a Christian, when there is no true love even among themselves. And altho' these Swine and Bears do many times agree, it is not Peace, but Conspiracy: and any the least matter of Profit, Lust, or Pride, will presently make them rage at, and devour one another. Man is to man, says Ingenious Cowley, all kinds of Beasts; a fawning Dog, a roaring Lion, a Thieving Fox, a dissembling Crocodile, a treacherous Decoy, a rapacious Vulture: If then we would not perish in the Destruction of Wicked men, we must leave their Tents; 
Numb. 16.26. Rev. 18.4.  and avoid being partakers of their Sins, as we desire to be freed from their Plagues.  
Our Special and affected Conversation must be with the wise and Virtuous: Especially such as fear God, not only for the Opinion of others, who will ever judge us to be such as our Company is; but for the benefit and advantage we shall receive thereby.  
Think not thyself too good to learn, even of the meanest Christian.  
When thou speakest of the things of God, be Humble, Reverend, and serious, keeping within the Line of thy Calling, and the Measure of Knowledge and Grace given thee.  
Do not wrest, and mistake the Actions, Speeches, or Ends of good men: who, tho' they differ from thee in some Points, yet hold all such as are necessary and fundamental; rather endeavour by all means to keep in the unity of the Spirit, by the bond of Peace. Nothing certainly brings more Joy, Comfort or Delight, next to the Communion with God in Christ, than the Actual Communion of Saints, and the love of the Brethren.  
Neither trust any secret, that may endanger thy Estate or Person, with any Friend, or Servant, whatsoever. While thou art within thyself, thou art safe; but thy Secret once uttered, makes thee a Bondslave to him thou trustest, and leaves thee always to his Mercy. 'Tis certain, never any man revealed a Secret of importance, of which he did not afterwards repent: For altho' he should receive no damage thereby, yet he can never free himself from disquiet. How can a man assure himself his Friend will not disclose that, which he himself (tho' it so nearly concerned him) could not keep secret? The safest Rule is, so to carry thyself to thy Friends, as persons who may one day prove thy Enemies, and so to thy Enemies, as that thou mayest yet become their Friend.  
You shall never find a Friend in your young years, whose Conditions and Qualities will please thee after thou comest to more Discretion and Judgement: And then all thou hast given is lost, and all wherein thou hast trusted such a man, will be discovered.  
Associate thyself with thy betters, at least Peers. If thy Friend be of better Quality than thyself, thou mayest be sure he will be careful to keep thy Counsel; because he has more to lose than thou hast; and again he will esteem thee for thyself, and not for what thou dost possess. Yet remember always, that thou never venture thy Estate with any of those great ones as shall attempt unlawful things: for such men labour for themselves, and not for thee; thou shalt be sure to partake with them in the danger, but not of the Advantage and Honour: and to venture a sure Estate in present, in hope of a better in future, is mere madness. Besides, Great men, when they have obtained their ends, forget such as have done them Service; and will rather hate thee, for saying thou hast been a means of their advancement, than acknowledge it.  
Such as are thy Inferiors, will follow thee but to eat thee up. If thou givest twenty gifts, and refuse to do it but once, all thou hast done will be lost; and when thou leavest to feed them they will hate thee, and become thy mortal Enemies: Such kind of men the Rich may always have.  
Let thy Love therefore be to the best, so long as they do well; but take heed that thou love God, thy Country, thy Prince, and thy own Estate, before all others; For the Fancies of men change; and he that loves thee to day, may hate thee to morrow.  
Observe the wise. Accompany the honest. Love the Religious.  
As soon as Company is broke up, call thyself to a strict account; examine how far thou hast hindered others, or preserved thyself from Evil; what good thou hast either done, or received; what advances thou hast made, either in Knowledge, or Virtue; and accordingly let thy Heart either check, or comfort thee.   

The Art of making a man's Fortune.  
Mostly out of my Lord Bacon.  
THis Art chief consists of two Points: A right knowledge of other men, and of a man's self. A wise man ought to purchase, and procure to himself a good information, touching the particular Persons with whom he has to deal; their Natures, Desires, Ends, and Customs; their Helps, and Advantages whereby they are chief supported; their Weaknesses, Disadvantages, and where they lie open, and are obnoxious; their Friends, Factions, Patrons, and Dependencies; their Opposites, Enviers, and Competitors; their Modes, Times, and Critical seasons of Access, and the Principal Rules they have set down to themselves; to all which must be joined a nice observation of the particular Actions, which are on foot, from time to time, and as it were hot on the Anvil: For men change with the Action, and while they are engaged and environed with business, they are one; when they return to their natures, quite another.  
These several ways the knowledge of men may be disclosed: By the Face and Countenance; certainly there can hardly be found so excellent a Dissembler, or a Countenance so commanded and forced, that can sever from an artificial Speech these Notes: It will either be more 'Slight and careless, or more Set and formal; more Tedious and wand'ring, or more Dry and reluctant than usual.  
By their Words: which, tho' they be full of Flattery and Uncertainty, yet these two ways may be excellently discovered: When they are either uttered upon the sudden, or else in passion. There are few men so true to themselves, and so settled in their Resolves, but at some time or other, either out of Heat or Bravery, Intimate good will to a Friend, Weakness, Trouble of Mind, or some other Passion, that can endure and hold out under these Weights and Tortures, without communicating and revealing their most inward thoughts: But above all, it sounds the mind to the bottom, when simulation is put to it by a counter-dissimulation, according to the Proverb. Tell a Lie, and find a Truth. But this Rule belongs more to the Statesman, than the Christian, and should indeed have its place among the Evil Rules.  
By men's Actions: Which, tho' the surest pledges of men's Minds, are not altogether to be trusted, without a Diligent and Judicious consideration of their Magnitude and Nature. The Italian thinks himself upon the Rack, when he is better used than he is wont to be without manifest cause: Small Favours do but lull men asleep, both as to Caution, and as to Industry.  
But the surest Key to unlock men's minds, is, to search and disclose either their Nature and Dispositions, or their Ends and Intentions. The Weakest sort of men, are best Interpreted by their Natures; but the Wise, and more Reserved are best expounded by their Ends: Yet certainly 'tis a frequent, and very familiar error with wise men, to over-shoot the Mark, measuring other men by the Model of their own abilities, and supposing them to Project, and Design deeper Ends, and Practise more subtle Arts, than ever came into their Heads. There is commonly less Money, less Wisdom, and less good Faith, than men do account. Princes, being at the top of Human desires, and having for the most part no particular ends propounded to themselves, whereto they aspire, especially with vehemence and perseverance, are best Interpreted by their Natures.  
By Reports likewise we come to the knowledge of men: And here, Weaknesses and Faults are best learned from Enemies; Virtues and Abilities, from Friends; Customs and Times, from Servants; Thoughts and Opinions, from intimate Confidents. Popular Fame is light; and the Judgement of Superiors is uncertain: For before Such, men are Masked.  
But the most compendious way is, to have general acquaintance and inwardness with such men, as have most looked into the World, and are well Versed both in Men and Matters; but especially to endeavour to have conversation and privacy with some particular Friend: who, according to the diversity of Business, and Persons, is able to give us solid Information, and good Intelligence of all Passages.  
That a man know himself, is a Rule of Universal Prudence; and to do so, there is need of very frequent Inspection, we so often forget what manner of Persons we are. Neither must this Examination be partial, such a view as men, too much in love with themselves, take but most strict, and exact; taking account not only of our Abilities, Virtues, and Supports; but also of our own Defects, Inabilities, and Impediments; ever esteeming These with the most, Those rather with the least. This Politic Glass, wherein a man should view himself, is nothing else, but the State of the World, and Times, in which we live.  
The first Consideration here should be, How a man's Constitution and moral Temper sorts with the general State of the Times: If they be found Agreeable, he may give himself more scope, and liberty; but if there be any Dissonancy and Antipathy, then in the whole course of his Life he is to carry himself more close and reserved. The next consideration is, How a man may be valued, and how he may deport himself, as he is compared with his Equals and Rivals, whom it is likely he may have his Competitors; and that he take that course of life, where there is the greatest solitude of able men, and himself like to be most eminent.  
And in the last place: A man ought to take heed how he guides himself by Examples, and that he do not fond affect the Imitation of others, without due consideration of all the differences there may be between the Persons he has chose for his Patterns and Examples in their Natures, Persons, etc. For that may be Graceful and Fit for them to do, which in him may seem Ridiculous; and what they may easily accomplish by reason of the sutableness of their natures and tempers, he (tho' having the same opportunities) shall never bring about.  
Nor is the right understanding of a Man's self sufficient; there are other things likewise to be regarded: As first, a man must consult with himself upon a way, how wisely to open and reveal himself. It is a great advantage, if a man can, by a kind of Art and Grace, set himself forth to others, aptly revealing without distaste or arrogance his Virtues, Merits, or Fortune; for tho' Wise and Solemn men may smile at this, and despise it, yet sure it will take with the more Ignorant and Vulgar: and the estimation of many will countervail the disdain of a few. Certainly not a few, more solid than windy natures, have suffered great prejudice and disadvantage, in point of Reputation and Merit, for want of this Art of bearing up sail in the heights of the Wind.  
But the Covering of Weaknesses, Misfortunes, and Disgraces, is of no less importance, than the dextrous and wise Ostentation of Virtues. Defects are concealed by a threefold industry, and as it were under three Coverts; Caution, Colour, and Confidence. Caution, is, when we do wisey avoid being put upon those things, for which we are not proper; the great error of bold, and unstay'd Spirits, who thereby publish all their Imperfections. Colour is, when we do warily and wisely make way to have a favourable construction made of our Faults and Wants, as proceeding from a better cause, or intended for some other purpose, than is generally conceived: Endeavouring still to cover our defects, by borrowing and putting on the Colour of the next bordering Virtues, whereby they may be shadowed. But the most sure and effectual Remedy is, that a man profess to despise what he cannot attain. There is another kind of Confidence yet more impudent, which is to outface a man's own defects; to boast and obtrude them upon Opinion: and to help this again, and that the deception put upon others may come off more roundly, he may feign that he had the least Opinion of himself in those things wherein he is best; but there is nothing, avails a man more or, puts a fairer gloss upon him, than that he do not expose his Person to scorn or injury, but right himself in all points, in all things showing some sparkles, and edge of a Free and Generous Spirit, that carries with it as well a Sting as Honey, keeping always a fortified carriage, a prompt and prepared resolution to vindicate himself from scorn.  
A wise man ought to endeavour by all possible means to bend and mould his mind, that it may become pliant and obedient to Occasions and Opportunities; nothing hinders the effecting of Business, and making a man's Fortune, more, than when men are where they were, and follow their old bent, when Occasions are turned:  
We should inure our minds to Judge of the proportion and value of things, as they conduce more or less to our fortunes, and the ends we intent.  
A man ought to look about him on all sides, and observe where things are open, where shut, where easy, and where difficult to be compassed; and never to overstrain, or misemploy his strength, where the way is not passable.  
We must not always expect Occasion, but sometimes provoke it: A wise man makes more Occasions, than be sinds. We may observe in the managing of Affairs, and handling Business, two kinds of sufficiencies: For some can make use of Occasions aptly and dextrously, but can Plot and excogitate nothing; others, are all for Plots, which they can well urge and pursue, but cannot accommodate. Each of these is imperfect, without the other: We ought therefore to have an eye to our Natures, and Tempers in the mana gery of Businese; to know what we are most fit for, and not willingly engage in other matters, which tho' we have never so many Opportunities for, we shall never bring about.  
A man, that would make his Fortune, ought never to embrace any matters which take up too great a quantity of time. The cause why those who addict themselves to Professions of Burden, as Lawyers, Divines, Writers of Books, and the like, are not commonly so Politic in contriving and promoting their own Fortunes, is no other than this, They want time, which is otherwise employed, to inform themselves of particulars, to wait upon Occasions, to devise and project Designs, which may conduce to the making of them.  
But after all this, we ought not to be so Weak and Foolish, as to imagine, that Fortunes are not to be obtained without all this ado; for we know well that they come tumbling into some men's laps, and a number obtain very good ones in a plain way, without any great or painful Art, only by Diligence, Assiduity, and a little Caution intermingled.  
In this hot race after Fortune, to cool ourselves a little, let us call to mind that elegant conceit, That Fortune has something of the Nature of a Woman; if she be too much wooed, she is the farther off. But the best direction is, that we hearken to what Divinity and Philosophy both teach us should be first sought after: Our Saviour commands us, That we seek first the Kingdom of Heaven, and the Righteousness thereof; and all other things shall be superadded: And Philosophy enjoins somewhat like this. Seek first the goods of the mind, and the rest shall be supplied, or thou no way prejudiced by their absence. These are some of those, which they call good Arts: As for the evil ones, tho' we ought not to make use of them ourselves, yet 'tis not amiss to infert a few of them; that we may know by what Rules some men act, and by what Rules they judge other men move.  
As first, Disparagement or Detraction, Distrust or Suspicion, Compliance or Neutrality, Reservedness or Closeness, Surprisal or Advantage, Irreligion or Atheism.  
The Politician need not much care for Virtue itself, but only for the Appearance and shadow of it in the Eyes of the World: Because the Fame and Credit of it is a help, but the substance hurts; and the use of it is a Cumber. He must by all means make the most insinuating applications to the People, that he can; and lock up his own Designs under pretence for Religion, Liberty, Restitution of Laws, Reformation of Cabals and evil Counsellors, Ministers of State etc. If the Supremacy be invaded, the lapses of the Former Magistrate must be inculcated with the greatest advantage: What is wanting in reality, must be supplied with Calumny. He must hire mercenary Jesuits, or other Divines, to cry up his aims, in the Churches; that so the Poison may insinuate more generally into all the parts. If success awaits his enterprises, he must urge it to Authenticate his Cause. He ought to change with the times. If he find reason to impose Oaths, let them be of such ambiguity, as may furnish with a Sense obliging to the Design; and yet so soft, as the People may not feel the smart. Necessity of State is a very competent Apology for the worst of Actions, He must wave all Relations, both Sacred and Civil; and Swim to his Design tho' in a Sea of Blood. A general Innovation contributes much to the growth and security of Usurpation. He supposes that men are not rightly and safely to be wrought upon, and bowed to the Bent of his will, otherwise than by Fear; and therefore he endeavours by all means possible to have every man obnoxious, low, and in straits. His Maxims are, Cadant amici, dummodo inimici intercidant, as the Triumvirs sold the lives of their Friends, for the death of their Enemies. If once a Fire seize upon his Fortune, he will extinguish it not with Water, but with Ruin. Men are to be deceived with Oaths.  
With such corrupt, and pernicious Arts and Positions as these, and others of the same Impression, (whereof as in all other things the evil are more in number, than the good and sound) a man may be more speedy and compendious in the promoting his Fortune: But it is in Life, as in Ways, the shortest way is commonly the foulest; and surely the fairest way is not much about. Men ought therefore in the pursuit of Fortune, to set before their Eyes, not only that general Map of the whole World. That All things are Vanity and Vexation of Spirit; But also that more particular Card and Description, That Being without Well being is a Curse, and that all Virtue is most rewarded, and all Wickedness is most Punished, in its self.   

Of Recreation, and Pleasure.  
IT is one chief point of Wisdom, to know how to temper our Pleasures, and Sorrows: Events will Vary; if We continue the same, it matters not. Let us learn then, by a just survey, to know the due and lawful bounds of Pleasure; and then neither, to go beyond, nor remove them. Be acquainted with the Quality of Pleasure, and the Measure: many have lost themselves in a Lawful delight, through excess. Can we settle in ourselves a right estimation of that wherein we delight, and resolve every thing into its first matter, there would be more danger of contempt, than overjoy. What is the Human Body, whose beauty we so admire, but the same Earth we tread upon? What those precious Metals we Worship, but Veins of the Earth better coloured? and if we look to their end, we shall see Laughter end in Tears, and Death; and Conscience scourging with a long smart for a short pleasure.  
In Recreations we are to observe all due Circumstances: they must be Decent, becoming our Person, Place, and Calling. They must be seasonable, at such times as are allotted, and allowed by God unto them: Pleasures must ever give place to Duties, and none of our Business must be lost for Sport. They ought to be taken as Physic, or at least as Wine; our Love and Affections must not fix and fasten upon them: for than they will not only consume too much of our time, but our Hearts will be unsettled, and our Affections weaned from Religious. Exercises. When our sports come to that excess, that we tempt others, and hunt, and long for Opportunities; when we sit up till midnight, and spend half days, than we have spoiled the sport; 'Tis no longer a Recreation, but a Sin.  
All our Recreations must be without Scandal: neither using such before others, at which they have any Scruple; or any unseemly lightness, Vanity, or Passion in them.  
Our Recreations ought not to be too costly: not only considering, how many empty Bowels, and naked Backs, how many distressed Members of the same Body cry to us, even with tears of Blood, for Relief and compassion from our abundance: but the great and exact Account we must e'er long give of every Farthing, how we got it, how we spent it, with what Warrant we kept it.  
A good man ought not, for Recreation sake, to consort himself with evil Company: 
Ephe●. 5.  Nothing causes more Friendly acquaintance and Familiarity, nothing sooner breeds likeness of Manners and conditions, than agreement and communion in the same Delights: From liking the Pleasure, we come to like our Companion in, it, and from affecting the Man, we come at last to affect his Manners.  
Recreation is to be used as a Liberal Exercise, and not as a sordid Trade: Gaming is an inordinate Course, which God never appointed, nor blest, to get Wealth; and so is no better, nay rather worse than common Theft; in that being committed by mutual agreement, the loser becomes accessary to the Theft of the Winner, and is, as well as he, not only a Robber of himself, but of his Family; making both sad and poor, because the Dice turn up an unlucky Chance.  
In all our Recreations we must take care that we forget not God, and be not lovers of Pleasure, more than lovers of Him, Isa. 5.12. 2 Tim. 3.4. And then when our Pleasures exclude not the presence of God, nor the fruition of him; when we have his Blessing on them, and use them without dotage, as in God, from God, and to God, we are safe.   

Evening Exercises.  
HAving thus walked with God, from Morning until Night, it remains that we conclude the Day with him. Evening therefore being now come, no Tradesman should be more careful to clear his Shopboard, and shut up his Windows, than we should be to shut up our Thoughts, and clear our Minds. That man shall live miserably, who, like a Camel, lies down under his burden. Before therefore thou goest to thy rest, retire thyself a little; and, having finished thy course of Reading, sit down, and take a strict view of thy whole carriage the day past: look back, and call Orderly to thy mind the several places and companies thou hast been in the day past; and how thou hast carried thyself in each; examining thyself by thy Thoughts and Affections, by thy Words and Actions. For instance, calling thyself to account, say, Thus much time was spent this day in such a place: Did any Lie drop from me there? Any corrupt, unsavoury, rash, and unsuitable Discourse? Did not unruly Passion break out? Were my Affections holy and humble, and my heart chaste and pure? My Behaviour Wise, and Courteous, becoming my Place and Person, while I was there? Thus thou may'st run through the whole Day.  
In the next place, consider your Religious Duties, and carriage in them; Your Calling, and how you have performed the Duties belonging to that; your Relations, and carriage to them, As a Husband, Wife, Parent, Child, Master, Servant; Your particular Corruptions, and the Sins you are most inclined to; together with your Temptations, and how you have behaved yourself in reference to them; Your Talents, whether you have wasted and misspent, or improved and employed them for the end they were given; Your Providences, what they have been, and how you have, and aught to have carried yourself under them. In short, whether you have lived by Faith, that is, have framed your Life according to the revealed Will of God, the Object of Faith: and whether you have been constant to your own Rules?  
Having thus examined yourself, Reform that which you find amiss: Rejoice, or be grieved, as you find you have done well or ill; and renew and confirm your peace with God; committing thy Spirit, Soul, and Body, thy Relations, Name, and Substance, to his Tuition by Prayer and Thanksgiving, who alone can keep thee in safety.  
By this daily examination of ourselves, we gain these two great Advantages: First, Our Repentance will hereby be more particular, not only of clamorous and more crying Sins, but multitudes of other particulars; every branch and circumstance of every Action, every Word, Thought, and Affection, many Sins which otherwise would have been forgot, will by this means be brought to remembrance, and repent of by us. And again, when ever Death seizes us, we shall have but one day of our whole Life to Account for.   

The Christian Exercise, taken out of a Learned Divine.  
TO keep the Heart in ure with God, is the highest Task of a Christian. Good motions are not frequent; but the constancy of good Disposition is rare, and hard: This work must be continual, or else speedeth not. If this Field be not Tilled every day, it will run out into Thistles. The evening is the fittest for this work, when retired into ourselves, we cheerfully, and constantly, both look up to God, and into our Hearts, as we have to do with both.  
To God, in Thanksgiving, then in Request. It shall be therefore expedient for the Soul duly to recount to itself all the specialties of God's favour. A confused thanks savours of carelessness, and neither doth affect us, nor win acceptance above. Bethink yourself then of all these External, Inferior, Earthly Graces and Favours; That your Being, Breathing, Life, Motion, Reason, is from him: and that he hath given you a more noble Nature, than the rest of the Creatures, excellent Faculties of the Mind, perfection of Senses, soundness of Body, competency of Estate, seemliness of Condition, fitness of Calling, preservation from Dangers, rescue out of Miseries, kindness of Friends, carefulness of Education, honesty of Reputation, liberty of Recreations, quietness of Life, opportunity of Welldoing, protection of Angels: Then rise higher, to your Spiritual Favours, though here on Earth, and strive to raise your Affections with your Thoughts. Bless God that you were born in the light of the Gospel, for your Profession of the Truth, for the Honour of your Vocation, for your incorporating into the Church, for the privilege of the Sacraments, the free use of the Scriptures, the Communion of Saints, the benefit of their Prayers; the aid of their Counsel, the example of their Lives, the pleasure of their Conversion; for the beginnings of Regeneration, any footsteps of Faith, Hope, Love, Zeal, Patience, Humility, Peace, Joy for any desire of more. Then let your Soul mount highest of all into her Heaven, and acknowledge those Celestial Graces of her Election to Glory; Redemption from shame and Death; of the Intercession of our Saviour; of the preparation of her place; and there let her stay a while, upon the Meditation of her future Joys.  
This done, the way is made for your Requests. Sue now to your God, as for Grace to answer these Mercies, so to see wherein you have not answered them. From him therefore cast your Eyes down upon yourself; and as some careful Justice doth a suspected Felon, so do you strictly examine your heart of what you have done that Day, of what you should have done: Inquire, whether your thoughts have been sequestered to God, Strangers to the World, fixed on Heaven? whether Just, Charitable, Lowly, Pure, Christian? whether your Senses have been holily guided, neither to let in temptations, nor to let out Sins? whether your Speeches have not been Offensive, Vain, Rash, Indiscreet, Unsavoury, Unedifying? whether your Actions have been warrantable, expedient, comely, profitable? whether you have performed the particular Duties of the day, in your Awaking, Refreshing, Calling, Company, Pleasures? then see if you have been negligent in watching your Heart, expense of your time, exercises of Devotion, performance of good Works, resistance of temptation, good use of Examples, and compare your present State with your former, look Jealously, whether your Soul hath gained or lost, lost aught of the heat of her Love, tenderness of Conscience, fear to Offend, strength of Virtue; gained more increase of Grace, more assurance of Glory: And when you find (Alas! who cannot but find?) either Holiness decayed, or Evil done, or Good omitted; cast down your Eyes, strike your Breasts, humble your Soul, and sigh to him whom you have Offended, sue for Pardon, as for Life, hearty, yearningly, enjoin yourself careful amendment, redouble your holy Resolutions, strike hands with God in a new Covenant, my soul for your safety.   

Rules for the Night.  
THERE's not a moment of our time our own: The Night brings its Duties, as well as the Day. This is a proper Season for Meditation and Prayer; as appears by the many Instances we have in Scripture; Both of David, Psal. 42.8. The Lord will command his loving kindness in the Daytime; and in the Night, his Songs shall be with me, and my Prayer unto the God of my life: 
Isa. 6.9. Cant. 3.1.  And of the Church. But 'tis then especially our Duty, when we are under any heavy and sore Affliction, in deep Humiliation, or in Suits of great Importance, which we would solicit with the greatest earnestness and importunity: 
Colos. 4.2. 1 Pet. 4.7. 2 Sam. 12.16. Est. 4.3. 1 Kings 2.27. Joel 1.13.  In such Cases, it has been an ancient Custom for the Servants of God to abstain from their ordinary Sleep, that so they might watch unto Prayer.  
As to Dreams, though they are not much to be regarded, in respect of any guess can be made by them, yet we are not utterly to neglect them; because we may gain thereby some knowledge of the temperature of our Body, our natural dispositions, and the Sins to which we are most inclined; according to that saying, The Night shall teach me what I am; the Day, what I should be.   

Of Sleep.  
IT is as impossible to give a constant and certain Rule for Sleep, as to prescribe the measure of Meats and Drinks: Tho we may as well Surfeit and Sin in the one, as in the other. Nor is the excess of Sleep without its particular evils; being hurtful to Soul, Body, and Estate: It robs us of the chief and principal part of our time, the prime of the morning, and makes the remainder less Serviceable, by weakening our Body, which by moderate rest is refreshed and strenthened; and making us heavy, lazy, and dull, both less able, and less active in any employment. It improverishes the Estate, as wise Solomon tells us, 
Prov. 6.11. 13.4. 20.4. 23.21.  and brings the Soul also to Beggary, and want of all saving Grace; making us either utterly to neglect, or else to shorten and hurry over our spiritual Exercise; excusing ourselves with the importunity of our Affairs, and the scantiness of our Time, tho' our voluntary Sloth has brought us into these straits.   

Of Temptations.  
DIvines usually distinguish Temptations into Three sorts: Ascendent, or such as rise, or fume up from some stirred humour, or lower faculty within us, that borders next upon Sense, or Affection. Objected, or such as reflect from some outward object, baited, and suited to the Organs. Injected, or such as the Tempter immediately affects the faculty itself with. The danger lies especially in the two first: As to the third, the Devil can do little more, than Trouble instead of Tempt. Our Saviour tells us, that the Wicked one came and found nothing in him, and so could fasten nothing on him: And his Apostle tells us, if we could keep ourselves, the wicked One could not hurt us▪ 
Joh. 14.30.  His power, however great, is limited. It seems little less than an invasion of God's prerogative, and giving the Devil more than his due, to allow him a power of immediate, and impressive injection into our minds, without the help of Object, Organ, lower Faculty, or innate Corruption of our own.  
There is not one hour of our Life, in which we do not converse with some Temptation or other; nor any condition, without its peculiar Temptations. In lawful Actions, we are subject to the Temptation of immoderateness, and excess: In Religious, to Formality, and Vainglory: In Prosperity to pride and forgetfulness of God, luxury, intemperance and contempt of others: in Adversity, to unlawful means, murmuring, discontent, and accusing Providence: under Injuries, to vindictiveness and immoderate Anger: Under Comforts, to security, abatement of Love to God, and setting up our rest and hope in this present World: In Knowledge, to vain and impertinent curiosity, pride, and self-conceit: In Sickness, to impatience: In Health, to presumption and forgetfulness of our latter end: In our Callings, either to negligence, unfaithfulness, and idleness; or else to overmuch solicitousness, and vexation. In Company, we are in danger of being misguided by evil persuasion, and the example of others: If Alone, we are apt to be corrupted by evil suggestions, either of our own hearts, or of Satan. We ought therefore earnestly to beg of God, to preserve us from being overcome by the Temptations, that do unavoidably occur in all Actions and Conditions; and that he would show us the danger we are in, through the multitude, power, and subtlety of our Enemies; and the vileness of our own nature, which runs after Satan's allurements, and conspires with him to its own perdition: and we should also frequently every day reflect with ourselves, what sort of Temptations at the present we are most obnoxious to: what are most likely to assault us, and how we are to withstand them.  
A man may resist any Temptation of the Devil, if he do but simply and purely will it, without any mixture of unwillingness: But to make such a resistance, is impossible of a man's self, or from any natural Power in him; but from the gift of God, and the help and assistance of his Grace; for besides the Gifts of Graces and Virtues, the Providence and Protection of God is necessary for Believers, that they may resist Temptations: and likewise those manifold helps wherewith God succours his Elect. The first of these helps, is the driving away the Enemy; whereby he is not suffered sometimes to tempt the Elect. 
Job. 1.  The second is, the bridling him in; not suffering him to tempt so much as he would. 
Job. 2.  The third, from the Tempter himself, when ever the shape under which he tempts, affords some help of Instruction: So the form of the Serpent might have caused Eve to have suspected. The fourth from the Temptation itself: When it either stirs up Fear in us, which is the best Keeper; or stirs us up to fight, and incourages us against the Enemy. The fifth, new Grace, or increase of the former. 
Math. 25 Luke. 19  The Sixth, a Cessation, Peace, or rather Truce from the Temptation. The seventh, Refreshment in the heat of Temptation, as when the Tribulation is turned into a Solace. The eighth, a Strengthening, Comforting, and Lifting up the Heart by a promise of strength and Victory; with a Demonstration of the weakness of the Enemy. The ninth, a Consolation, or cheering the Heart, in Troubles, sorrows, and Grief, The tenth, a bestowing Faith and Hope, and confirmation of the same, against the shaking Fear, which arises from our own defect and Infirmities.  
Again; first an upholding them that are set upon, that they receive no hurt, tho' they are sore assaulted oft, times, that they are even ready to fall; that they may acknowledge their own Infirmities, and ascribe it to God's Mercy, not their own Power, that they are kept. Secondly, God's relieving of them that fly to him; in which respect he is called, the Hiding place of the Elect. Thirdly, God's fight against, and overthrowing the Enemy. Fourthly, Outward Tribulation, of which there are many profits this way. Fifthly, the Remembrance of the Last things: Death, Judgement, Damnation, and Happiness.  
It is very difficult to overcome Temptations, because no man fights with all his Strength against any one. A Believer in Temptation, is like a Kingdom divided within itself; like an Armed Horseman, that Sits upon a wincing, unruly, and unbroken Colt; like a stout Warrior, upon a Slippery Pavement.  
Amongst the Most hidden Treacheries, and most subtle Temptations of the Devil, whereby the most wise and valiant Christians, are oftentimes overcome; the first is long, and tedious, whereby he wearies them, and endeavours deavours to bring them not only into the Temptation, but into Desperation also, and a Persuasion that they belong not to God, that God cares not for them. This great Mischief arises from the Ignorance of that good, which may be obtained by a long, and a frequent Combating with Temptation: It serves for the breaking of Pride, for the discovering other Infirmities, which else would never have been seen, and for the preservation of Humility. Secondly the strangeness of the Temptation, and the unusualness of it; so that a man becomes fearful, whether he belongs to God, because he cannot hear of any, that have been Tempted in the same sort. The third subtlety is, when the Devil endeavours to make a man change that State wherein he is, and wherein he is well: As Birds and Fishes are often, by noise and stirring, driven from the Places in which they were safe, into the Snares of the Fowler. The fourth, when he invites a man to those things which are above his strength. The fifth, when under pretence of some Good, he draws a man into Danger; and, under pretence of Virtue, persuades a man to some Vice. The sixth is a Peace and Cessation from Temptation; the most dangerous subtlety of all: for from hence springs Sloth, Pride, Contempt of our Brethren, Hardness of Heart, etc.  
A man may resist Temptation three ways. First, he resists, that consents not: The Tempter is overcome, if he overcome not. Secondly, he resists Temptations, that flies from, and shuns Them. Thirdly, he resists, which beats them back, and makes opposition.  
With the shunning Temptation, we must join Indignation, not vouchsafing to look after, or hearken to the Devil, what ever he offers; contemning and scorning, when he offers that which is infinitely less worth, and even nothing, in comparison of God's Love. Here is the great Point of Wisdom, and Spiritual skill, so fervently to love God, so closely to cleave to him, so diligently to employ one's self to do his pleasure, to preserve and defend Virtue, and to be so immovably fixed in these Exercises, that the Darts of Temptation may not touch us.  
A temptation is best beaten back by its own Weapon: Now every Virtue does so, as often as in the Temptation, its Beauty and pretiousness is seriously thought upon; for by such Meditations, both the Sins, that do Tempt us, and and the thoughts, that proceed from them, are always weakened, and sometimes vanish into nothing, as Darkness flies away, when Light approaches; for the only reason that Vice, and the Profits and Pleasures thereof, seem in the hour of Temptation to have some Excellency, and be of some Value and Worth, is, because at the time the Law and Light of Virtue is hid from our Eyes, either through Ignorance or Negligence; as rotten Wood, and the Scales of Fishes, do shine in the Night, because the light of the Sun, and other lights, are wanting.   

Of Self-Examination.  
THE necessity of this self-reflexion appears from this double consideration: the danger of the neglect, and the great benefit of the Practice of this Duty.  
The neglect of it, makes a man a stranger to himself: (A very dangerous fault, yet very easily run into, through the Love of Sin and ones self) it throws a man every moment upon a thousand unexpected dangers; and who can tell how wicked he shall be, that does not know how bad he is? And when once God shall awaken a man's Conscience, and tear off the covering, wherewith Sloth and Security have muffled it, when by some notable Judgement or Sickness, he shall quicken in a Man the remembrance of his former Iniquities, and summon him to Death, and Judgement; when he shall see his Sins set in order before him, and large Rolls of Indictments written against him, full of his Sins and Woes, within and without; Oh! in what a maze, in what a miserable condition, is such a Person!  
As to the benefit, that comes by this Practice. Hereby a man shall come to the knowledge of himself, and his present Estate; shall see what Graces he has, and what those are, he most wants: It will discover the whole temper of his Soul, and show him what evil Affections are strongest in him, and in what things he is most apt to Sin; what Graces are weakest in him, what most useful for him, that he may the more earnestly implore them. And besides, this particular knowledge will bring forth these three blessed effects.  
Watchfulness, and Tenderness of Conscience. He that is acquainted with the State of his Body, and knows what is hurtful, what is healthful, and what the danger of a Surfeit, or any other Distemper, is, will be very wary of his Diet, and course of Life: Nature teaches this; and, surely Grace is a better Instructor He that has taken through notice of the great Distempers of his Heart, how suddenly he is transported with Passion, how quickly enticed by every Temptation to practise any evil; that had seen, how ugly and fearful the face of Sin is, when presented in its true shape, and stripped of all its lying Pleasures and Profits, and accompanied only with God's hatred and Curse; that has found, what it is to venture upon Sin, what the loss of God's Favour, the joy of the Holy Ghost, the peace and quiet of a good Conscience is: blame not that man if he be afraid to Sin.  
Humility. He that often beholds himself in the unspotted Glass of God's Law, will not be very forward to fall in love with his own beauty: When a man sits down to try himself by the Law of God, he finds therein all perfections of Holiness commanded, but not the thousand part of it in himself: he reads long Catalogues of Sins forbidden, upon pain of God's eternal displeasure; and in his own Conscience, he finds the Gild of all, or most of those Transgressions. When he scans his best Works, he finds they fall short of that Faith, Zeal, Sincerity, and perfect Charity, wherein they ought to have been performed; he finds that he has little whereof to be proud: much whereof to be ashamed: So that, what ever others may think of him, he knows, so much evil, and so little good by himself, that he cannot have high thoughts of himself: Let him be despised, reviled, or reproached, as base and vile; it is no Corrosive to him: he abhors himself more, than any other can despise him; and is more Vile in his own Esteem, than he can be in theirs.  
True Peace and Comfort. He that often calls himself to a strict Account, that Judges himself for his Transgressions, weeping over them with godly Sorrow, never ceasing till pardon be obtained: this man alone possesses his Heart in peace and comfort, and can with great quietness and resolution, expect the approach of all Adversity nothing can put such a man to much fear or trouble, neither Adversity, nor Sickness, nor Death, nor Judgement itself.  
This is the benefit of this Exercise; and yet how great a shame it is to consider our neglect and carelessness, who seek to know All things, but ourselves? Our minds are like our Eyes, we can turn neither of them inward. Oh! therefore for the furture let us take all opportunities that shall be offered; we are not at all times alike disposed for this Exercise; there are special occasions that fit us for it: many times one sad accident or other turns home our thoughts to ourselves, and makes us see what we are in other men: The loss of a dear Friend, the sound of a Passing-bell, the sight of a Dying man, have a strange Virtue many times to compose a disordered Heart. Sometimes a Sermon has set us to rights, and sent us home quickened with much holy Affection; sometimes a Fit of natural Melancholy and Pensiveness makes us apt for inward speculation; sometimes a wakeful Bed calls upon us to examine our hearts: many such occasions God offers, if we were either Wise to see, or Willing to make use of them.  
But if opportunities do not offer themselves, we should make them: A Wise man makes more, than he finds. Spare an hour in a Week, one day in a Month, for this business; Say not, thou hast a Calling to mind; many businesses, that require thy presence, and diligence, and therefore canst not mind all; Intent thou the chiefest, and that is Religion: These are good indeed in their time and place; This only of absolute necessity.  
The Subject of our Trial should be our whole Man: Whether we find the change, that is, the New birth, begun in us?  
Our mind, whether we labour to be daily more enlightened, to know that which is good and to be embraced; and that which is evil for to be avoided, by increasing in the knowledge of the Word, and especially of Jesus Christ and him Crucified, revealed in the same?  
Our Memory, whether it do more firmly keep those good things, that it has learned?  
Our Will, whether it more freely choose the good, and refuse the evil, and so be daily more pliant and obedient to the will of the Lord?  
Our Affections, whether they be every day more conformed to the holiness of Christ: that is, in loving that, which God loves; hating that, which he hates; rejoicing in that, whereby he is honoured and well pleased, grieving for the contrary; fearing only the offending of him, securing ourselves in his love and favour alone?  
Our Conscience, whether it be still tender; Checking us for every fault done, or intended; Quieting us in this assurance, That our Sins are washed away in the Blood of Christ. Bearing Witness unto us of our upright lives and conversations, at least begun: with a resolute purpose so to proceed all our days?  
Our Body, whether it endeavour after more ability daily, to perform every Duty accordingly, and in every part, and all this at all times, and in all places convenient?  
Finally, we are to examine our whole Life or conversation, whether ewe feel a change therein unto newness of Life? All these being the Lord's, he does require this holiness in them all; and that by striving to perfection, each day to grown a little, until we come to a perfect man, the measure of the age of the fullness of Christ: Until we fell such a change in some measure, we can never have any true comfort.  
Again, we are to examine our Faith, whether it be true, or no? 
Revel. 22.17. John 7.37.  Saving Faith is never without its Grounds, which are God's free proffer. 
John 6.40. 2 Cor. 5.20. 1 Joh. 3.23. and 5.10.  His Will, and Desire; his Command and Promise. 
Joh. 6.36.  It has ever some Word, or Writing from God, to show for that which it believes. It will make one willing to try it one's self, and willing any body else should try it, yea God himself. 
1 Cor. 3.5. Psal. 139.23.  Where saving Faith is, there will be a Spiritual Struggling, and Conflict; not between the Conscience convinced, and the Will, as was in Pilate; 
John. 19.12. &. 16.  But between the Regenerate and Unregenerate Part, 
Rom. 7.22.23.  as was in Paul. 
2. Thes. 1.3  Again, as a living Child, it always grown, tho' not in sight, at least in desire and endeavours, making a man more Conscionable, and giving him better warning of Sin; as a Clock is known to go true, when it strikes right, tho' you cannot see it move forward. It gains by Opportunities, and waxes stronger by Resistance.  
Again, Saving Faith is known by its Antecedents, and Consequents, but more easily by its Fruits and Effects, than by its Causes; as Life, by Motion; and Fire, by Heat. 
Gal. 5.6. Rom. 6.13.  And thus it is a living Faith. It loves and desires the Word, God's Ordinances, and all holy Means; because it is both begotten, and, nourished thereby. 
Psal. 84.2.  It makes a new Creature, pruifying the Heart, and regulating the Life; 
Acts 15.9. Rom 6.4.  It makes them Virtuous, Temperate, Patiented, Godly, which before were the contrary; 
2 Pet. 1.5.  It works Repentance, and a true abandoning of Sin, making us grudge it any room in us. It makes one not contented with Thinking he has it; but very desirous, and industrious to be sure, and Certain. It works Self-denial, both in regard of God, for doing or suffering his Will: and of our Neighbour, in forgiving, forbearing, and not doing them the least Wrong, to do ourselves the greatest Benefit; seeking and desiring his good, as it were our own; and requiting any hurt done us, by doing all the good we can. It drawn Virtue and Holiness from Christ, for the cure of our spiritual Diseases. It makes us complain of much want in our Faith, and weakness in our believing, out of a Sense of Unbelief, 
Mar. 9.24.  as a burden to us; It convets more and more earnestly the Favour of God, and better assurance of it: therefore will make us neither to favour our selves in any Sin, nor to be content with any prosperity without it. 
2. Cor. 5.28. Cant. 8 14. Revel. 22.20.  It will make us long more after Christ, and his ravishing sweetness; as Lovers for the Marriage day.  
It expels Worldliness from rulinginus; because it finds an All-sufficiency in Christ: So that we cannot love the World more than Grace, and Holiness. 
1 John. 5.4. and 2.16. Heb. 11.26. Rom 3.27.  It excludes Boasting of our Gifts, Parts, or good deeds; It works in us Inward, Spiritual life: Now Christ liveth in us, and we in him. 
Gal, 2.20.  Which life may be known as natural life is, by the Working of the Heart, panting after God. 
Psal. 42.1.  And by the beating of the Pulses in our regular motions of constant endeavours, and holy obedience; 
Heb. 5.4.  By the operation of the Senses, discerning Good and Evil. By breathing a Spiritual and sweet breath of Grace. 
Ecl. 10. ●… Col. 4 6.  By the motion of Hand and Foot, which moves to God, and for God.  
It drives out Hypocrisy, which serves not God for Love, but for Byends. It will not suffer us to make haste to departed from God, by evil means to help ourselves. 
Isai. 28 16. Psal. 40.1.  Lastly, true Faith obtains, what it believes, things for present, in present, and things to come, in their due time. 
Matth. 8.13. and 21 22.  So also this Faith obtains all the Benefits by Christ: As deliverance from the Reigning power of Sin, Sanctification, and Grace, 
Rom. 6.14.  as well as Salvation, dependence on God, Patience, Contentedness, and sufficiency in him. If we obtain these things, our Faith is True, or else it is False and Counterfeit: For how can we know that our believing Salvation shall bring us Salvation, when as our believing Sanctification does not made us Holy? Or how shall our Faith prove True for another World, that proves False for this? But if our believing Sanctification brings us This; then certainly our believing our Salvation, will bring us at.   

Of Set Meditation.  
IN Set Mediation there are four things to be consider'ds. The Circumstances, the Preparation, the Act itself, and the Conclusion.  

The Circumstances.  
FOR the Time. This is left to every man's discretion; yet Bishop Usher advises us, to make choice of the Lords day in the Evening, when we may call to mind, what we have heard: and the better to keep it in memory, take the Hendi of Sermons.  
For the Place; as retired as may be, and the room somewhat dark, that the Senses may have no object to draw them away.  
For the Space, there is required but one hour in seven Days; and thou wilt find it the best hour, that ever thou didst spend.   

The Preparation.  
THE time allotted for this Exercise being come, retire into thy Closet, and having shut the door, before thou go about this great Work, do thy Homage; fall down prostrate, grovelling, and kissing the dust, laying thyself at the feet of God, labour to be convinced of, and affected with, the presence of God; consider whom tho art to deal with, a God before whom all things are Naked and Bare, who is in the highest Heavens, full of Glory and Majesty, who will not be dallied with, or mocked; but Sanctified in those, that approach him: therefore must thou be careful not to speak Foolishly before so Wise a God. Again, a most Just God; hat will not endure that you should hid, or foster any Sin: And yet of a most Gracious and marvellus sweet nature; who, if we ask Pardon and Forgiveness, Grace and Wisdom, confessing and forsaking our Sins, and hoping in his Mercy, will not upbraid us with our Unthankfulness, Undutifulness, Sins, and Rebellions against him.  
Beg of God, assistance to perform this Duty; Pray to him, that He would be pleased to direct thee in the choice of thy Subject: that he would put such Considedrations and Thoughts into thy Heart, that thou may'st be convinced of, and affected with, the Truths of his Word.   

The Act itself.  
NOW pitch upon a Subject. The Subjects of our Meditations should be such things as are Plain, Certain, and Evident; and not Intricate, Abstruse, Controversial, and Doubtful Speculations; much less, such as are Curious and Nice.  
We must choose those places of Scripture to Meditate on, as are most suitable to our present condition, and the dispensations of God's Providence, either in general or personal; to Ourselves, or to his Church.  
Let your Meditation be upon Scriptures suitable to your Temptations.  
Let your Meditations be suitable to the Ordinances, you are to be partakers of.  
Let Christ be very much the Subject of your Meditation.  
This Holy and Solemn Meditation consists of Three parts. The first I call Consideration; which is nothing else, but the convincing our hearts of several Truths, which do belong to the Subject whereof we Meditate: To help us herein, we may consider. 1 what Scripture, 2. what Reason, saith, concerning it: a few pertinent Scriptures, and weighty Reasons, are as good as many, for this purpose. We should not over multiply our Considerations; but as soon as we find our Hearts strongly affected, than we are to pass over that part: but yet, we must be sure to let our considerations take deep root, before we pass over to Affections and Resolutions; but in case our Affections are very much inflamed, as soon as ever we begin our Considerations; we are to yield to the Inspiration of God, and follow the leading of his Spirit, and not bind up, and limit the extraordinary working of it; but otherwise we must not leave blowing the Fire, as soon as ever it gins to flame, for green Wood will suddenly go out, unless it be very well kindled. We should view the Subject in all its Faces, turning it on all sides; but not tie ourselves up to Logical methods.  
The second thing in the Act itself, is a Working on the Affections. The first, which is a calling to mind, and debating the matter, is an Act of the Understanding; the end of which is to enlighten the Mind with Knowledge. The second is an Act of the Will and Affections, laying the matter to heart, and applying of it close and home; the end of which is, to fill the heart with Goodness. Here therefore we must examine Ourselves, and Actions; whether they be according to the Rule, or wherein they come short, or differ from it: Nor should we give over this Search, till we find our Hearts in some measure become Pliable, Broken, and Affected.  
The third part of the Act itself, is Resolution, to do this, or that. This Resolution should be firm and strong, in the present, not future Tense; and as well against the Means, Occasions, and Temptation to any Sin, as against the Sin itself: We must peremptorily charge our Souls in every Faculty, Understanding, Will, and Affections, to Reform, and Conform to the Rule of God's Word.  
In Meditating, we must join all these three together, otherwise we shall never bring our Meditation to any profitable issue; for if we only study to find out what's True or False, Good or Evil, we may gain much Knowledge of the Head, little Goodness of the Heart: And if we only apply to ourselves that, whereon we have mused, we may, by finding ourselves Transgressor's, lay Gild upon our Conscience, without fruit or comfort. But if to both these we add a Resolution, through Grace, to be such as God commands us, and lay a peremptory charge upon ourselves to live hereafter according to his Law, and to follow his Counsel, touching what we should believe and do, when we have offended him; then we shall reap both benefit and comfort by this Exercise.   

The Conclusion.  
FOR the Conclusion of our Meditations, we must first with earnest desire beg of God strength, to perform whatsoever we have resolved to do; being humble, and sensible of our own Infirmity.  
Secondly, we must return praise and thanks to God, if we have perceived any warmth of Love to God, or tasted of him, or any other Spiritual effect wrought in our hearts.  
Thirdly, we must humbly acknowledge our Failings in the performing of this Duty.  
Fourthly, we must remember the Vows and Promises, which we have made.  
Fifthly, we must remember what Passages in our Meditation did most affect us, and lay them up in our thoughts, that we may hereafter think upon them.  
Lastly, we must by degrees warily go out of the presence of God, being careful and watchful, that we lose not the Sense, and Feeling, Warmth, Strength, and Grace, we have got. This is the most proper and genuine Method for Meditation.    

Preservatives against Sin.  
COnsider first the Fruits and Wages of Sin: The best, it yields, is Sorrow, and Repentance, if not dreadful Punishments.  
If thou dost commit it, 'twill poison and invenom all Conditions: it will sour thy Prosperity, with Preapprehensions of Wrath, haunting thee, like an importunate Creditor a wild Gallant, spoiling thy Jollity and Content. In thy Adversity, it will add affliction to affliction: Superadding to thy outward troubles, a misgiving Soul.  
Besides, Sin unqualifies thee for any good Duty, either to God, or Man: If thou prayest, yet the sense of Sin, thou bringest with thee, makes thee ungrateful to thyself; and how canst thou expect to be accepted by the Holy God? In a good work, the Sin, thou art guilty of, makes the comfort of it Insipid: thy Heart tells thee, There is sin in the Conscience; and this makes thee ashamed to own the good that is in the Action.  
Again, will it not be a grief to the good Angels, to be present, and Spectators of thy Enormities? will it not work a loathing, and nauseousness in them, and cause those chaste and pure Spirits, who are employed for thy preservation, to retire themselves? And will it not be a most grateful Spectacle to the envious and malignant Spirits, and lay thee open to their power and malice, who have gotten thee within their Territories, unless God in mercy restrain them?  
Consider the heinousness of the least Sin. It is against God's Infinite Majesty, and the riches of his Bounty, in giving his Son for us: Also against his Honour, and the Love, and Loyalty we profess to owe unto him, for all his Goodness and Mercy; and likewise against our Covenant with him: the vileness of which is seen in the fearful Punishments of the Sin of Angels, Adam, the old World, Lot's Wife, Saul; and so of Moses, Vzzah, David, Josiah, and chief that inflicted on the Son of God, for our Sins. 
Numb. 20.24. Deut. 3.26.  A Child of God cannot look to carry away the least Sin against Knowledge and Conscience unpunished, without speedy submission and amendment.  
Live always as in God's presence, whose Eye is ever upon thee, and who may take thee away on a sudden. 
Gen. 17.1. Job. 32.22. 2 Cor. 5.15.  Remember thy appearance before him, and account every day, thy last; being always prepared to give upthy Account.  
Keep continually a fresh remembrance of God's great Goodness; especially his chief Mercies Bodily and Spiritual, Ordinary and Extraordinary: Let thy great Deliverances never departed out of thy Heart; say always with Joseph, How can I do this, and Sin against my good God? Gen. 39.9. Neh. 6.11,13. Psal. 103.25. &. 116.12.16.  
Walk ever painfully in thy special Calling, and in the Conscionable use of all the means of Grace.  
Keep a perpetual memory of the former misery of Sin, and Blessings of Righteousness.  
Be resolved to choose, rather to endure any misery, than to Sin against God: as Joseph, Daniel, and the three Children did. Dan. 1.8.  
Warily resist the first motions to any Sin: James, 1.5. Lust, when it has conceived, brings forth Sin. Achan tells Joshua, by what degrees he came to finish his Sin; Josh. 7.21. I saw a Babylonish Garment, than I coveted it, and took it, and it is hid in my Tent. Avoid every occasion of Sin, as you would do of Infectious Diseases. 
1 Thes. 5.22. Gen. 39.10. 1 Thes. 5.17. Eph. 6.18.   
But above all, use Fervent Prayer, to be kept by these Preservatives.   

Of the Sabbath.  
REmember the Sabbath before it come, that thou may'st dispatch all thy own works in six days, to attend the better upon the right Sanctification of the Sabbath. Meddle not with any Recreation, Pastime, or Ordinary Work, from Saturday night at eight of the Clock, till Monday morning. 
Isa. 56.2,4,6. 58.13.14.  Now in thy Evening Devotions allow thyself so large a portion of time, as may serve for some preparatory Meditations and Prayers; and be not slight, and uncertain, but constant to thy set times, and earnest in this work: Now look into thy bypast Life, and chief to thy walking with God the last Week; be sure to set all straight between God and you; examine thyself both by the Law and Gospel, and see whether there be not some sin or miscarriage that lies unrepented of, which may blast thy next day's performances; if there be, consider of it more particularly in its aggravations and nature, reconcile thyself with God by Faith, and Repentance, and renewing thy Vows of walking more Conscionably, after thou hast cleansed thy heart and hands. Let thy Prayers be suitable to thy Condition; beg fervently forgiveness of thy particular sins confessed and bewailed, together with Grace for the future against them, and an increase of all other Graces, which thou standest most in need of; especially for a quiet, settled, composed mind, that thou may'st attend with all thy Soul upon thy holy concerns and business; likewise for inlivened Affections, that thou may'st not be dull and heartless, but of a tender, and melting Spirit; for a pliable, and yielding mind, that thou may'st hear the Word with, and render the obedience of, Faith; that the Lord would fix thy mind, and make it serious, enlighten it, and open thy heart, that thou may'st have a clear and right understanding, that the Spirit would set in with the Preaching of the Word, and make it effectual for the beating down of thy Corruptions, and that it may be the power of God to the salvation of thy soul: And lastly, for the Minister, that the Lord would teach him what he should teach the People, and direct and enable him to declare the mind of God, and make it manifest; that utterance may be given unto him, to speak boldly, as he ought to speak; and that God would Pardon his sins and frailties.  
Earnestly endeavour to taste the sweetness of holy Exercises, and to long for the enjoyment of God's Sabbaths; that so thou may'st come to make them thy Delight.  
Rise at least three hours before morning Sermon, if it will stand with your Health, and not hinder your fitness for Spiritual Exercises through drousiness afterwards.  
When thou art up, retire into thy Closet; and having read two Chapters in the Bible, betake thyself to Meditation and Prayer. Consider with thyself what an impure Sinner thou art, and into what an holy place thou goest, to appear before the most Holy God, who seethe thy Heart, and knoweth all the Sins of thy Life, tho' thou may'st have forgotten them, and hateth all Impurity and Hypocrisy: Now again examine thyself, and Confess thy sins unto God, earnestly praying for the pardon and forgiveness of them, and so reconcile thyself with God in Christ, and renew thy Vows to walk more Conscionably; and especially pray that thou may'st have Grace to hear God's Word with profit, and be enabled to Sanctify his holy Day, not forgetting the Minister And after your private Prayer, read another Chapter. Be present with the first at all Public Assemblies of the Church, with cheerful Reverence, and the greatest attention, as before the Lord of the whole Earth: Both to declare thy Love and Honour, and for the good Example of others. Be afraid of the least unseemly gesture, or of being overtaken by sleep, drowsiness, or wand'ring thoughts. 
1 Cor. 12.12. Acts. 2.46. 4.32.  Join in with the Congregation in every public Action, according to due and holy Order, cheerfully, with thy Heart.  
In hearing, apply each speech, as spoken by God to thee in particular: Like a Practiser of the Art of Memory, refer all things to their proper place. If it be matter of comfort; this is for my sick Bed, for my outward losses, for my drooping under affliction, for the Sense of any Spiritual Defection. If matter of Doctrine; that is for my settlement in such a Trust, for the conviction of such an Error, for my direction in such a practice. If matter of Reproof, and threaten against Sin, whether thy own or others, as a member of the same Body, or in danger thereof; be humbled, do not point at thy Neighbour, but deeply charge thyself: This meets with my dead heartedness and security, with my Worldly mindedness, Self-love, and Flattery of my own Estate; This with my uncharitable Censoriousness, with my foolish, proud Heart; That with my Hypocrisy, and the neglect of God's Service and my Duty; That with my Irregular Life, and Conversation. Resolve to walk in every good way, and to departed from all evil.  
This is the best Art of Memory; for exceeding Joys, Griefs, Hatred, or desires, do leave the deepest Impressions in us, and so stick longest by us; In hearing therefore, labour to exercise Humility under Reproofs, Rejoicing in all the Promises, Thankfulness for Mercies, Desire after Graces, and holy Resolution of amendment, and more close walking, with God.  
As thou returnest home, or when thou art entered into thy House, Meditate a little while upon those things thou hast heard, and then kneeling down turn all into a Prayer; beseeching God to pardon thy Sins of Worship, to accept of thee, and thy Imperfect performances, in, and through Christ thy Lord; to give such a blessing to those things, which thou hast heard, that they may be a direction to thy Life, and a consolation to thy Soul.  
Eat Moderately at Dinner; rather sparingly, than plentifully, on this day: That thou may'st be fit for the afternoon Exercises.  
Some little and short Discourse about Temporal things, upon occasion may be so directed, and tempered with Pious Meditation, as that it may rather be a furtherance than hindrance of the Duties of Religion: and indeed such Business, or Discourse, in such a manner, doth not withdraw the Mind from God's Worship; But be sure that in all thy Speeches and Actions this day there be no lightness, nor Vanity, nor any thing unbecoming the Solemnity, Sacredness, and Seriousness of it.  
Walk half an hour after Dinner, to digest thy meat; and then go to thy Chamber, and recollect what you remember of the forenoon Sermon.  
If you are well, be sure you attend on God's Ordinances Forenoon and Afternoon: 
Ps. 92.1. Acts. 20.7.  For so often exercises of public Worship ought to be held.  
After evening Sermon, retire to thy Closet, read the Chapters in which the Texts were; then recollect and examine what you have heard, meditating on the whole Sermon in order  
The Coherence, and Explication of the Text,  
The occasion and meaning.  
The chief Sum and Scope of the Holy Ghost in it.  
The Division or parts.  
The Doctrines severally, by marking the Text, and how they were gathered out of it.  
The Proofs and Reasons of the several Doctrines.  
The Uses.  
And lastly, which is the chief of all, apply it to thyself, and try what work every part hath in thee; If the Preacher's Method be too curious, or confused; then labour to remember,  
How many things he taught, which thou knowest not before, and be thankful.  
What Sin he reproved, whereof thy Conscience tells thee, thou art Guilty, and therefore must be confessed, repent of, resolved against, and amended.  
What Virtues he exhorted to, which are not so perfect in thee; and therefore thou must endeavour to practise them with more Zeal and Diligence.  
After the finishing of thy Closet exercise, or as a preparation to it, thou mayest walk in the Fields, and Meditate on the Works of God; for in every Creature thou may'st see the Wisdom, Power, Goodness, Providence, and Justice of God: Pray to God, that he would open thy Eyes, so as thou mayest give him the Glory of his Works. Especially consider these things more fully in their several Ends and Uses, as the Scriptures apply them. Be sure to return so early, as neither thy Closet, nor Family Devotions (if not performed) be omitted.  
Works of necessity may this day be performed, and works of Mercy thou art not to forget: Such as Visiting the Sick, Instructing, Exhorting, Admonishing, Reproving, Comforting, Relieving, Collecting, etc.  
To conclude, Thou may'st certainly expect that God will proportion his Blessings to thee, as thou measurest to him in thy Preparation to come before him: 
Leu. 10.3. 22.3. Ex. 19.22. Mal. 7.2. Mar. 4.14. Psal. 44.5. Isa. 56.58. Ez. 7.10. Gen. 35.2.5. Ec. 4.17. 1 Cor. 11.23.24. Mat. 5.23.24.  Therefore as thou desirest the Blessing of a Sabbath, so resolve by a constant Vow, to perform thy work of Preparation, and try whether the Lord will not perform his Promise abundantly.  
Examine thy Life, thou shalt find, that a strict and diligent observation of the Duties of this day, has ever joined to it a Blessing upon the rest of thy time; and the Week that is so begun has been blessed and prosperous: Whereas when thou hast been negligent of the Duties of this day, the rest of thy Week has been unsuccessful. I could easily, saith Judge Hales, make an Estimate of my success in my own Secular Employments, by the manner of my passing and spending the Lord's day.  
On Wednesday, or Thursday evening, set some time apart for Recollecting and Reviewing what thou didst hear, and lay up in thy mind, the Lord's day past: this will rivet the Word the faster in thy Memory, and put thee in mind to practise it.   

A Prayer for the Morning.  
QVicken me, O Lord, that I may call upon thy Name: prepare my unprepared Heart, by the Blessed Influences of the Spirit of Grace and Supplication.  
O most holy, and most glorious Lord God, the Almighty Maker, and careful Preserver of all thy Creatures, but especially the Saviour and Sanctifier of them that Believe, by the Merit and Efficacy of the Blood of Jesus Christ; I, sinful Dust and Ashes, dare not of myself lift up my Eyes to Heaven, yet through thy dear Son, my, Saviour, come unto thee, according to thy Command and Promise, freely acknowledging that I am less than the least of all thy Mercies, and therefore utterly unworthy of the inestimable favour of being thy Child, and a fellow Heir with Christ; that after suffering a little here, I should Reign with him for evermore: For thou knowst, O Lord, that in Sin I was conceived and born, and that I have lived ever since in Iniquity: I am by Nature the Child of Wrath, a Vassal of Satan, an Enemy to Thee my God. It was thy great Mercy that I escaped thy Wrath, due unto me at the very instant of my Birth, in respect of that Mass of Corruption which I brought with me from my Mother's Womb; and thy long-suffering Patience and Compassion, that never fail, that I have not been long ago consumed, swallowed up, or swept away, with some extraordinary Judgement, for those many gross and heinous Sins of my Life: my whole Nature is deformed, with Original corruption; my whole Life, my whole Life abounding with the fruits thereof, all manner of actual Transgressions. My Understanding is full of Blindness, Vanity, and Infidelity; my Conscience, Dead, and Remorseless; my Heart, Hard, and Impenitent; my Affections Disorderly and Violent, Unruly and Masterless; my Appetite, Sensual, and Brutish: I have no ability to any good Duty; no restraint, or moderation, in Sinning against thee. Yea, if I do any Good, I am apt to blemish it with Self-love, and Hypocrisy; if I abstain from any Evil, it is many times rather from the Act, than from the Love of it. I ought to have lived, as under covenant with thee, but, wretch that I am, I have broken my Vow, falsified my Faith, and violated the everlasting Covenant. What Commandment of thine is there, O Lord, I have not transgressed? What Grace, I have not abused? What Curse, I have not deserved? When I view the wretched course of my Life, and consider my weighty and crying Sins, what, Lord, can I say? And what confusion should cover me? 
Here confess to God thy secret Sins, with the Circumstances of Time, Place, Person, and Manner, etc.  In how many things have I Sinned against Knowledge, against Conscience, against Light, and against many Vows and Promises of better Obedience! I have no colour of excuse, nothing to plead with thee, in defence of my many, and heinous Sins: if I dispute, I must lay my hand upon my mouth, and learn to abhor myself in Dust and Ashes; for, Lord, for these my Sins I stand here guilty of thy Curse, with all the Miseries of this Life, and that to come. But, O blessed Lord, thou art he, that Justifies the ungodly, and hast sent thy Son to die for Sinners, and hast made a general Offer, and invited all to come unto Christ, that they may be saved, whosoever will, every very one that thirsteth; yea, and hast most graciously promised, 
John 6.37.  That him that cometh, shall not in any wise be repulsed, or cast out; 
John 3.16,17. Luke 2.10.  and that whosoever believeth, shall not perish; that thou wilt not despise a broken heart. 
Rev. 22.17. John 7.37. John 6.40. 2 Cor. 5.20. John 3.23  Nay, Lord, it is thy Will, Desire, and Command, that I should believe on the Name of thy Son, that so I may be saved. 
1 John 5.10.  And thy Word of Truth saith, That whosoever believeth not, maketh thee a Lyar. O, Father of Mercies, I am bold, in the name of Christ, to come unto thee, and by the hand of Faith to lay hold upon thy Promises; yet, feeling my own weakness, I beseech thee strengthen my unbelief: and what assurance I cannot have by my Faith, weakly embracing thee, let me have from thyself, embracing me, who art mighty to save. Thou didst enable thy Servant Jacob to lay hold on thee, and not let thee go, till thou hadst blessed him: Lord give me the same Strength, the same Courage, and the same Success. I beseech thee, O Lord, who despisest not the sighing of a contrite heart, nor desirest the death of a penitent Sinner, but delightest by thy Goodness to Reign, where Sins have most abounded, to pardon and forgive me all my Sins, and to wash away the un●…leanness of them, by that precious Blood of Sprinkling, which Christ Jesus my Saviour hath shed, I hope, for me. And seeing he has born the burden of the Curse due for my Transgressions; deliver me, O Lord, both from my Sins, and those Judgements, which hang over my head, as due unto me for the same: bury them in the Burial of Christ; that they may never have power to rise up against me, to shame me in this life, or condemn me in that to come. And I beseech thee, O Lord, not only to pardon the Gild of my Sins, but to purge my heart by thy holy Spirit, from the Dross of my natural Corruptions; that I may feel thy Spirit more and more killing my sins, in the power and practise thereof, especially my special Sins and Corruptions. Let my Flesh be Crucified, with its Affections and Lusts: And let me find the power of Christ's death, mortifying my corruptions; and the power of his Resurrection, raising me up to newness of life. Arm me. O Lord, with the Furniture of thy Grace, and write thy Laws in my inward parts; that I may not only be thy Soldier, but thy Servant and Subject: Set up the Sceptre of thy Kingdom in my Conscience, subdue my heart to the obedience of thy Commands, win my Affections to the Love of thy Statutes, conform my Life to the Rule of thy Righteousness, and transform me daily more and more into thy Image. Bless all the Means of Grace unto me, and me with a heart sanctified, and set upon the Means, for the increase of Grace: let thy holy Word be my chief Treasure, thy Statutes my Counsellors, thy Promises my Comforters, thy Sacraments my Delicates, thy Sabbaths my best Days, and thy Servants my dearest Companions. Renew daily with me the Covenant of thy Peace; and now this morning, let thy Spirit from Heaven Seal me a new Patent of Mercy: that being to meet with thee in the ways and works of this day, I may be sure to find thee as a reconciled Father, not as an offended Judge. As thou dost add Days unto my Life, so, good Lord, add Repentance and amendment unto my Days: and bestow a supply upon me of all those Graces, which thou knowest to be wanting in me, and necessary for me; with an increase of all those Gifts, wherewith thou hast already endowed me. Give unto me such Spiritual Eyesight, that I may see thee in thy Word and Works: Let me live in thy sight, and not without thee, as the Gentiles do. O, let me not be cast out of thy presence, as Cain; nor run against thee, as Balaam; but walk with thee, as Enoch, Noah, and Abraham: in all my ways taking knowledge of thy Presence, Promises, and Providences. Bless me, O Lord, this day, in the Duties of my Calling; preserve me from all fraudulent, oppressing, greedy Courses: Draw my Affections from the Love of this World; fix my heart upon things above: if things succeed according to my mind, make me thankful to thee, which hast given the Blessing; if any Cross comes, make me patiented, and careful to profit by the Chastisement. good Lord, do thou bless me with such a portion of Health, Peace, Prosperity, and every good thing, as may enable and make me Cheerful in Duty. And because the daily occasions of danger to my Soul are infinite, teach me to keep my Heart with all diligence, to make a Covenant with my Eyes, to keep my mouth as with a Bridle, for the avoiding all filthy communication, to use such words as may administer Grace unto the hearers; to be sober in Diet, wary in Disports, moderate in Apparel, choice in my Company, and ever to practise that continual Fear, which has a promise of Blessing: especially watching against those Sins, I am most inclined to, and those Temptations that are most likely to assault me. Plant in me Faith, without Presumption; Love, without Dissimulation; Fear, without Infidelity; Zeal, without Hypocrisy; Knowledge, without Pride; Purity, without Judging: Wisdom, joined with Simplicity; Courage, accompanied with Meekness; Cheerfulness, with Sobriety; and let every Grace be graced with Humility. And be thou pleased so to bless all my Studies and Actions, that they may tend to thy Glory, the good of others, and comfort of my own Soul, in that day when I shall make my final Account unto thee for them. O my God, keep thy Servant, that I do no Evil unto any man this Day; and suffer neither the Devil, nor his wicked Angels, nor any of his evil Members, or my malicious Enemies, to have any Power to do me any hurt or violence: But defend me from the Power, Malice, and Multitude of them all, both in my going out, and coming in, with the impregnable defence of thy Providence, and Guard of thy holy Angels, whom, thou hast said, should to this end pitch their Tents about those that fear thy Name: For into thy Hands I do here, O Father, commend my Soul, Body, and all that I have, to be guided and protected by thee; being assured, That whatsoever thou takest into thy Custody, cannot suffer any harm; seeing thou Rulest all things to thine own Glory, and the greatest good of thy Children; and because thou hast assured me, that thus begging, I shall receive, that I may set forth thy Glory, whereunto I do here bind myself. And if at any time I shall this day forget thee, my God, I beseeh thee, do thou in mercy remember me, and suffer not Sin to swallow me up, or grow strong upon me, lest I perish. And now, may it please thee to receive at the hands of me, thy unworthy Servant, this my Sacrifice of Praise and Thanksgiving, for all thy Mercies, both for my Being, and Wellbeing; for the Means of Grace, and Hopes of Glory, etc. By thee at first I was fearfully and wonderfully made; thou didst cover me in my Mother's Womb, and gavest me the shape of a Man, when it was free for thee to have equalled me with the basest Creatures: Thou hast made me Perfect in shape, and not a Monster; Sensible, and of understanding, not a Fool: Thou didst preserve me in the Womb, nourished me, when I hung upon the Breasts, provided means of Education, fitted me for an honest Employment, and compassed me with many particular Mercies, which others want. That I am now alive; that Satan has not had his will upon me; that I know the way, and the means, unto a better Life; that I have been protected and refreshed the night past, when, for the Sins of the Day, thou mightest justly in the dead of sleep have called for my Soul; and that I have daily access unto thy glorious Presence: Whence are all these, but from the freedom of thy Grace? If thou shouldest have given me my desert, I should have perished long ago. Father, I desire to remember with a thankful heart, all thy Mercies at any time bestowed upon me, or continued to me: My Health, Peace, Liberty, Maintenance, Credit, Fellowship, Success in my Affairs, Preservation from Dangers, delivery from Troubles, Recovery out of Sickness, Consolation in Afflictions, etc. But above all, for the magnifying thy Mercy to me, in the great work of Redemption and Salvation, by Jesus Christ; for thy Christ, thy Spirit, thy Word, thy Sacraments, thy Sabbaths, and the Assemblies of thy Saints with all the helps of Example, Instruction, Admonition, and Fatherly Correction, by which thou hast endeavoured to farther me in the way of my Salvation; yea, tho' my provocations have been so many, and so grievous, yet thy Compassions fail not, but are renewed every Morning: For all those Testimonies of thy Bounty, thy Pity, thy Patience towards me: I do, according to my poverty, offer up unto thee the Calves of my Lips, confessing thy Goodness, and the Due Service of my Soul and Body, as a Living and reasonable Sacrifice. And now, O Lord, I come unto thee in behalf of thy whole Church and chosen People, and of all my Brethren, wheresoever they live upon the Face of the whole Earth: Defend them from the rage and Tyranny of the Devil, the World, and Antichrist; give thy Gospel a free and a joyful Passage through the World, for the Conversion of those, that belong unto thy Kingdom. Judge Babylon, and Redeem Zion, in thy appointed time: Call the uncalled, and perfect the called; raise up the Fallen, strengthen the Weak, heal the Sick, relieve the Needy and Distressed,, release such as are in Restraint, comfort them that are Comfortless, either in Body, or Mind, especially such as mourn for Sin. Strengthen the Hands and Hearts of them, that stand in the just defence of Religion, and Right; and confound every Adversary, and Antichristian Power, and Policy: Especially be favourable to all such, a suffer any Trouble or Persecution for the Testimony of thy Truth, and holy Gospel; support them under, and give them a gracious deliverance out of all their Troubles, which way it shall seem best to thy Wisdom, for the Glory of thy Name, the further enlarging of thy Truth, and the increase of their Comfort and Consolation: Give me a compassionate fellow feeling of the Miseries, others suffer; and prepare me for the day of Trial. Bless with all suitable Mercies, this particular Church, forgive the public Sins, heal the public Calamities, and Diseases. Bless thy Servant Charles, our Sovereign, adorn him with all Princely Graces, answerable to his high Estate; especially with a Spirit of Government. Prosper the work of the Gospel, and make thy Word to grow by the labours of those, thou hast appointed to the Service of the Church: give them Sufficiency, Fidelity, and Success in thy Business; Increase Wisdom in our Counsellors; and stir up Magistrates, and men in Authority, to seek the advancement of thy Glory, and good of thy People: contain the Subjects in their due obedience to Authority; bring to naught all Tumultuous and Rebellious Practices, Visit all my Kindred, Relations, and acquaintances, and all that are committed to my charge, and whosoever may claim an interest in this Duty at my hands, with such Blessings as they need: Reward a thousand fold all, who have shown any kindness to thy Servant; forgive, and have mercy upon all my Enemies, and let not one of them ever far the worse for any wrong done unto me. Finally, both to myself and all that desire to fear thy Name, grant all the Blessings, of Mercy and Peace in Jesus Christ; to whom, with thee, O Father, and the Eternal Spirit, be all Honour, Obedience, and Thanksgiving, throughout all Generations. Amen.  
Our Father, etc.   

Evening Prayer.  
O Lord God Almighty, the Great and Supreme Being, before whom the Blessed and Glorious Angels cover their faces, thou art a God terrible in Wrath and Vengeance against all obstinate wicked men; but infinite in Mercy, and endless in Compassion, to all poor sinners, that with unfeigned Repentance truly turn unto thee: thou keepest Covenant and Mercy for ever, for all who desire to fear thy great Name, and walk humbly before thee; I, Vile Earth and Ashes, miserable Creature, laden with Sin, might justly fear to lift up my Eyes to Heaven; but since thou art so far from despising and driving from thee a Weak, and Vile Sinful Wretch, as I am, that thou callest and drawest such unto thee, I am bold to approach the Throne of thy Grace, in the name of thy dear Son, my Lord Jesus Christ, whom thou hast given for Sinners, not only a Saviour, but also an Advocate and Intercessor, to put up our Suits, and make our Prayers accepted: Through him, Lord, admit me into thy Presence, and hold forth unto me the Golden Sceptre of thy Grace; let not thy Power dismay, but strengthen my Weakness; thy Glory not confound, but cover my Vileness; thy Purity not pursue, but purge my Wickedness. I can plead nothing but Misery in myself to make way unto thy Mercy: from thee alone must all motives unto compassion be drawn; I beseech thee, O Lord, be not ashamed of my Poverty, be not weary of my Importunity; but as the Sense of my misery, leads me unto thee, so let the Pity and Commiseration of the same, incline thy Merciful Heart towards me. I brought with me a World of Sin, into this thy World: I have derived from my first Parents, not only the Gild of their Sin, but also the Corruption of their Nature; that Leprosy of Adam cleaves unto me, and has overspread all the Powers and Parts both of Soul and Body; darkening, and misleading my Understanding, benumbing and abusing my Conscience, inthralling and hardening my Will, disturbing and disordering my Affections, and making my Bodily Senses and Members either as Porters to let in Sin, or as Instruments to execute it. And from this cursed Root have sprung all those Actual. Transgressions, which, in Imitation of Adam's Sin, I have committed, and multiplied against thy Majesty, by breaking every one of thy Commands, in Thought, Word, and Deed; even from the beginning of my life unto this present time: So that there is scarce any Sin, but I have been guilty of it, one time of my life or other; nay, this very day how miserably have I departed from thee! how frequently and sadly have I backslid! in what Liberty have I allowed myself! how heedlessly have I conversed! I have walked at a mere peradventure with thee, my God. And here, O Lord, I desire to confess, with shame, unto thee, not only the Sin of this Day, but those great and notorious Offences of all my sinful life passed, with all those heinous Circumstances, whereby my Sins have been made out of measure sinful: as the abuse of thy Patience, the quenching thy Spirit, despising thy Gospel, unthankfulness for thy Mercies, unfaithfulness in thy Covenant. These, and many more, are the Mischiefs, with which my Nature is blemished, my Life filled, my Conscience hardened, and thy heavy Wrath most justly deserved; yet, because thou hast, out of thy free Grace, given thy Son, Jesus Christ the Lord, a means of Propitiation, in whom thou reconcilest the World to thyself; I humbly beg of thee, through him, Grace and Pardon. O, let his sufferings satisfy thy Justice for all my Sins, and procure favour and forgiveness from thee; let thy Christ be my Jesus, to save and deliver me from wrath to come: And whereas thou hast not only promised to deal thus with me, but commanded me to believe that promise of thine; Lord I desire to obey thy Command, and Seal to thy Truth; yet, privy to the weakness of my Faith, I pray thee help my unbelief: Behold not my Iniquities, O, Lord, as a severe Judge, to be avenged of them; but as a Sovereign: Physician, to cure, and heal them. Show me my Pollutions by Sin, in the Glass of thy World, and by the Lamp thereof help me to search and know how wicked I am; that Judging and condemning myself, I may avoid thy Judgement and heavy Sentence; and may so hate, abhor, and be avenged of myself, as that I may avoid thy Wrath and Punishment: O let Sin be as bitter to me in the attempting, as in the repenting; at leastwise, more bitter in the repenting, than ever it was sweet in the committing. Grant me thy Grace to overcome my special Lusts; at least, always to strive against them. Subdue my proud, haughty, and vain, Thoughts; and straiten my crooked, and distorted Affections: Let me look on the Pleasures and Profits of life, not only as thy liberal allowances unto me, but also as Satan's Baits; avoiding all excess and abuse, and using them with thankfulness, moderation, and as things that must shortly leave me, or I them. Let me not value Pleasure, Honour, Profit, Ease, or any thing whatsoever at so high a rate, as, for the love thereof, to make shipwreck of a good Conscience: Let me measure myself, not by what others Judge me, or I feel myself to be; but by that I desire, and labour to be. Teach me to keep a diligent account of what I receive from thee; remembering, there will be a day of Reckoning: and grant me so to manage, and employ thy Talents, that thou mayest receive thy own with advantage Let my whole Life be a preparation to Death: And the Meditation of Death, the Rule of my Life. Unto my old and grey head, O Lord, forsake me not; and let thy Fear keep me from forsaking thee: let me be amongst those that are planted in thy House, and flourish in thy Courts, who bring forth most fruit in their old age. Help me often to consider the danger I stand in, through the Multitude, Power, and Subtlety of my Spiritual Enemies: And to my Faith in thee, let me always join Fear; not only of Satan, with whom I am continually to Fight, but also of the slippery paths of this sinful World, and the Frailty and Treachery of my deceitful Heart, and Sinful Nature, ever running after Satan's allurements, and conspiring, with him, my utter ruin. Let me ever remember, how Satan shows only the fair side of Sin, and chooses the fittest Instruments to deceive, and knows, how to suit his Temptation: and also of the Scourges which follow after Sin, the bitter Fruits thereof; how it unfits me for any Service, makes me miserable, what ever my condition be: And how thou wilt most certainly make those that belong to thee, to feel the smart thereof, especially if it be against Conscience. Lord, let me never forget Satan's deadly malice against thy best Servants: how few of them have ever escaped to the end of their lives, without some grievous Wounds! Let me not, O Lord, be drowsy, and secure, in so extreme danger; nor lulled asleep, when I am even ready to be utterly swallowed up: but let me ever be preparing and buckling on my whole Armour, that I may stand fast in this evil day, and preserve myself, until the Conquest be gotten, and I Crowned. O let me never deceive myself, by imagining my case to be good, when I am but a Carnal Worldling, or mere Hypocrite; but, Lord, help me daily (but especially before thy Sabbaths) to examine and try my Spiritual Estate, how I grow in all Graces, in more sincere obedience to all thy Commands, Faith in all thy Promises, and in the power of all true Godliness: That I may hereby not only avoid all Hardness of heart, Lukewarmness, Sleeping in Sin, prevent an evil Conscience, with the dreadful Punishments thereof, and be kept from Satan's power; but also may get strong Consolation, may be every day more filled with content and delight in thee, increasing in Love to thy Majesty, People, and Ordinances, in Zeal for thy Glory and Kingdom, full of Life and Cheerfulness in accomplishing all thy good pleasure, and submiting myself to thee only, and thy gracious direction in all things, having my Eyes and Faith fixed upon thee, believing thou wilt always watch over me for good, thy Fatherly care shall feed and supply all my wants, thy faithful and powerful Protection make me safe, and thy wise and holy Providence order all things for my advantage in the end. Save me, O Lord, from backsliding from thee after the manner of this evil Age, and preserve me from all the causes thereof: conceitedness of the goodness of my State; standing at a stay in Religion; neglect of any means of Grace, especially the Word and Sacraments; unfaithfulness in my Calling committing, or living in, any known Sin, without speedy Repentance. Grant me to Glorify thee, according to my Knowledge of thee; and so to love, and practise thy Sacred Truth, that thou mayst never leave me, or in judgement give me up to vile Affections, a Reprobate Sense, or the strong delusions of Anti-christ. And now, O Lord, as I am in duty bound, I do here present unto thee, from an humble heart, this my Evening Sacrifice of Praise and Thanksgiving, for all thy Goodness and Mercy to me, a poor miserable Sinner; that I was born, and live in the shining Light of thy glorious Gospel, and am not, as others, under the darkness of Popery, and Tyranny of Antichrist, in all Afflictions and Misery: That I have any measure of Peace in my Spirit, when I might have been in continual horror of Conscience for my Sins, and left unto the power of Satan; that thou hast granted me health and sufficiency of the things of this Life, many kind Friends about me, my good Name and Credit preserved, and thy Blessings in any measure upon my labours; whereas thou mightest have smitten me to have lain continually Bed rid, tormented with most loathsome Diseases and Sores, or, like a poor Lazar to have begged my Bread from door to door; yea, to have lain without in the Streets, or in Prison, hungry, naked, thirsty, (as many, better than myself do) destitute of Friends, in the midst of cruel enemies, odious to all, my Name rottenness, and my labours accursed: and what is more than all this, that thou shouldst continue all those kindnesses unto me, notwithstanding all my unthankfulness, great impenitency, and hardness of heart; and altho' I have profited so little by the means of Grace, thou hast so long vouchsafed me, both of thy Word and Ordinances, thy Judgements, Mercies; Fatherly Chastisements, and Corrections, so that thou mightst in Justice have shut up all thy Loving kindness in heavy displeasure, and have cast me off, as one in whom thou takest no pleasure; it is thy Goodness, thy Goodness alone, which is the Fountain, whence all those rich Mercies flow unto me. And that thou mayst receive all the Glory, shall be the constant Prayer and endeavour of thy Servant, all the days of his life: to the which, I do here solemnly engage, and bind myself in thy Sacred Presence; beseeching thee, to Sanctify unto me this night's rest, that I be not troubled with any Terrors, or weakened with any Sickness, or impoverished by any Casualties or Crosses; but, that being defended under the Shadow of thy Wings, and by the Protection of thy holy Angels, I may be secured both from the Assaults of Satan, and the designs of evil Men. Into thy holy Protection and Custody, O Father, I do here commend myself, and all (that through thy Goodness) do belong unto me: beseeching thee, both to hear and grant these my Requests, and all other things needful either for myself, or any Member of thy whole Church, for thy dear Son Jesus Christ, my Lord and Saviour's sake; to whom, with thyself, and the Blessed Spirit, be all Honour and Obedience, from Generation to Generation. Amen.  
Our Father, etc.   
FINIS.